Practical Christianity: Or, an Account of the HOLINESS WHICH THE Gospel enjoins, WITH The MOTIVES to it, AND THE REMEDIES it proposes AGAINST TEMPTATIONS, With a Prayer concluding each distinct Head.  
Imprimatur.  
Ex Aedib. Lambethanis 23. Decemb. 1676.  
GEO. HOOPER  
LONDON: Printed by S. and B. G. for R. Pawlet at the Sign of the Bible in Chancery-lane. 1677.   

TO THE READER.  
Reader,  
I Have endeavoured in this following Discourse, to endear Holiness to the Love and Practice of Mankind; which is a design neither so trifling nor criminal as to stand in need of an excuse:  
But because a very worthy design may miscarry in the contrivance and method of its prosecution, therefore I think myself obliged to give you some account of that: which is thus, I have endeavoured to represent Religion in its true and natural Character, purified from the sensual Freedoms which some, and the frantic and conceited Whimsies which others deform it by: I have proposed the glorious Motives to Holiness, and the powerful Remedies against Temptation which it contains. I have performed this as near as I could, in an easy Method and familiar Style: I have not intermixed either Fancy or Passion, which seems to me too light and garish a dress for Divine thoughts, but writ them in as natural a plainness and Majesty as I could give them, hoping all from the conquering power and influence of clear truth, and therefore it will be necessary, to him who shall design any advantage to himself from this Treatise, to read it deliberately, and allow each sentence a proper Consideration; for being forced to crowd many Truths into a narrow compass, I have wove the matter a little closer, and chose a conciser Stile, than otherwise I should have done; and therefore do not expect to be betrayed by me into a wise Love of Religion at unawares, or to be heated into a Romantic Passion for Virtue, the former is impossible, and the latter of little use; but if you bring an honest and attentive mind, I hope you may find something in this Discourse which may be of very important service to your Soul. And besides this I had one inducement more to the Publication of this Treatise, that is, I am sufficiently assured that no kind of Discourses contribute more to the peace and welfare of Church and State than those practical ones, which aim at implanting a real goodness in the minds of men, for the want of this goodness is it which hath betrayed us into Errors so numerous and so fatal to the public Peace, and Charity, and to the very vitals of Religion; for if our minds were possessed with that Charity, and Meekness, and true Zeal for the Divine Glory, which becomes Christians, we should consider more calmly, and see more clearly, and act more sincerely; we should discern a more manifest contradiction to Religion in those unnatural Feuds, which are carried on by so much passion in such irreligious methods, and made use of to such unchristian purposes, than in any thing, which is the subject of our contests; and we should follow after peace by a compliance, if not to all yet to all we could, and then I am confident we should soon put an end, if not to our Mistakes yet to our Divisions:  
If I have contributed my endeavours to this, in my degree and capacity; I hope for pardon at least here, and am assured of a Reward hereafter. Farewell.   

ERRATA.  
PAge 15. l. 26. after all which, add gives us an excellent notion of God, and. p. 48. l. 11. r. thou or four. l. 13. r. Faith, Love, Temperance and Humility p. 98. l. 2. r. his happiness or glory. p 102. l. 14. r. unkind. p. 123. before the prayer add Sect. 3. As to the means of attaining Temperance I refer my Reader to the Section of Fasting. p. 138. l. 14. for better r. lesser. p. 164. l. 11. for word r. world, p. 223. l. 9 for are of r. use, p. 249. l. 23. r. or universal, yet—   

THE CONTENTS.  

PART. I.  
Chap. 1. THe great Motive to Religion. 1. The Salvation of the Soul.  
Chap. 2. Of the Nature of Christianity in general in relation to Faith. pag. 13  
Chap. 3. Of Christianity with respect to practice in general. p. 29  
Chap. 4. Of Christianity with respect to practice in particular 

Of Faith. 65  
Of the Love of God. 82  
Of the Love of our Neighbour. 91  
Of Temperance. 112  
Of Humility. 124  
Of Perfection. 133     

PART. II.  
OF the Motives to Holiness contained in the Gospel.  
Of the Reward and punishment in another Life. 152  
The Second Motive, the Consideration of Divine Nature. 172  
The Third, the Consideration of Jesus Christ. 179  
The Fourth, the Vanity of Temptations. 193  
The Fifth the Nature of Virtue and Vice. 195  
The Sixth, the assistance of the Divine Spirit. 206  
The Seventh, the Nature of the Gospel Covenant. 207   

PART. III.  
OF Temptations to Sin.  
Of Pleasure. 220  
Of Pain. 241  
Of some particular Methods by which we are betrayed into Sin. 265  
Of the Instruments of Holiness; the Sacraments, Prayer, and Fasting. 280  
The Conclusion. 296    

Practical Christianity.  

CHAP. I. Showing the necessity of being Religious, because the Salvation of our Souls depends on it.  

Sect. 1.  
1. WHat is a Man profited (saith our Blessed Saviour, Mat. 16.26.) if he shall gain the whole world and lose his own Soul?  
That I have in this state I am now in, a Soul as well as a Body, whose interest concerns me, is a truth my own sense sufficiently discovers; for I feel Joys and Sorrows, which do not make their abode in the Organs of the Body, but in the inmost recesses of the Mind; pains and pleasures which Sense is too gross and heavy to partake of, as the peace or trouble of Conscience in the Reflection upon good or evil Actions, the delight or vexation of the mind, in the contemplation of, or a fruitless inquiry after excellent and important Truths.  
2. And since I have such a Soul capable of Happiness or Misery, it naturally follows, that it were sottish and unreasonable to lose this Soul for the gain of the whole World: For my Soul is I myself, and if That be miserable I must needs be so; outward circumstances of Fortune may give the World occasion to think me happy, but they can never make me so; Shall I call myself happy, if Discontent and Sorrow eat out the life and spirit of my Soul, if lusts and passions riot and mutiny in my bosom, if my sins scatter an uneasy shame all o'er me, and my guilt apales and frights me? what avails it me, that my Rooms are stately, my tables full, my attenders numerous, and my attire gaudy, if all this while my very Being pines and languishes away? These indeed are rich and pleasant things, but I nevertheless am poor and miserable Man: Therefore I conclude, that whatever this thing be I call a Soul, though it were a perishing, dying thing, and would not outlive the Body, yet it were my wisdom and interest to prefer its content and satisfaction before all the world, unless I could choose to be miserable, and delight to be unhappy.  
3. This very Consideration, supposing the uncertainty of another World, would yet strongly engage me to the service of Religion, for all it aims at is to banish sin out of the world, which is the source and Original of all the troubles that disquiet the mind; for 1. Sin in its very Essence is nothing else but disordered, distempered passions, affections foolish and preposterous in their choice, or wild and extravagant in their proportion, which our own experience sufficiently convinces us, to be painful and uneasy. 2. It engages us in desperate hazards, wearies us with daily toils, and often buries us in the ruins we bring upon ourselves: and lastly it fills our hearts with distrust, and fear, and shame; for we shall never be able to persuade ourselves fully, that there is no difference between good and evil, that there is no God, or none that concerns himself at the Actions of this life; and if we cannot, we can never rid our selves of the pangs and stings of a trembling Soul: we shall never be able to establish a peace and calm in our bosoms, and so enjoy our Pleasure with a clear and uninterrupted freedom. But if we could persuade ourselves into the utmost height of Atheism, yet still we shall be under these two strange inconveniences. 1. That a life of Sin will be still irregular and disorderly, and therefore troublesome. 2. That we shall have dismantled our Souls of their greatest strengths, disarmed them of that Faith, which only can support them under th' afflictions of this present Life;  
Not to mention, that after all; the sad Stories of another Life will not be straight way nonsense, because we think them so, they will continue at leastwise disputable, and who would, but a desperate-Sot, commit his Soul to such a venture!   

Sect. 2.  
4. But when I consider, that the immortality of the Soul is a persuasion, which generally obtained in the Heathen world, That the more wise and virtuous any of 'em were, the more deeply were they possessed by the belief and hopes of it, that the reasons Plato, Cicero, etc. founded this assertion in, derived from the nature of the Soul, its operations, its little affinity to any visible matter, its resemblance of the Deity, etc. have rendered it so highly probable, that it hath shed a very powerful influence upon the Lives of many.  
5. But especially and above all, when I consider, that the Holy Scripture, (whose Divine Authority is cleared by as strong evidences as any matter of that nature is capable of) assures me that this Soul (whether in its own nature immortal or no, I'll not now examine) shall not perish in the Dissolution of this Earthly Tabernacle; as Eccles. 12.7. Then shall the Dust return to the Earth as it was, and the Spirit shall return to God who gave it: and Mat. 10.28. Fear not them which kill the Body, but are not able to kill the Soul: (The Soul it seems is not liable to the injuries of a Disease, or the violence committed on the Body, but doth subsist when the Body is dissolved into its dust:) When I consider all this, I can never so far renounce my Reason, and harden myself against all the tenderness and passion I have for myself, as to be content that this Soul should be lost in that other State, provided I be fortunate and successful in this; for what satisfaction can I then reap from a patrimony or purchase wide as the world itself, in a state wherein I shall be deprived of all means and opportunity of enjoyment? What can the Wealth, or Power, or Beauty of the World signify to me, when the Body, which is the proper instrument of earthly pleasure, shall lie stark dead and cold in the Grave, shall have no passions, no appetites, nor can all the Rhetoric or wanton charms on Earth awaken in it one languishing desire, or one imperfect act of Life; and as to the Soul, it must dwell in the Mansions of a new world, (far, far remote from this,) wherein every thing will be strange, wonderful, unalterable, and eternal.  
But I must pursue this thought a little further, and not stopping in the contemplation of the uselessness of the World after the Souls departure from it, go on to consider the Soul in its intermediate state between Death and the Resurrection, that I may know the utmost (if I can) that the loss of a Soul imports; and here I would suppose myself surprised in the midst of gavety and pleasures, of Love and Honour, by a violent, inexorable disease; I resign up my dear objects, and my dotage together; I am torn from my possessions and my hopes; and when the storm hath burst the Cable, and shattered the Hulk of this frail Bark the Body, it casts my Soul, that is all that remains of me, upon an unknown strand, naked, and poor, and desolate, without interests, or friends, or hopes; it must dwell in the dismal blackness of eternal night and Melancholy, racked by despair and guilt, scourged by shame and rage, tortured with envy and vexation, stabbed by regret and repentance, not a calm and soft, but a tempestuous and painful one; then like some sick body, which rowles and tumbles for an easy posture, rather out of an inability to suffer pain, than any hope of finding rest, it sometimes languishes and looks back upon the world vanished like a dream, and repeats ineffective wishes for the Body, but it shall return to its dear wealth and beauty no more for ever: Sometimes like Dives in the flames, it looks towards that Region, where Light and holy Souls do dwell, but the unpassable gulf of the Almighty's Decree cuts off all hopes of that, so that that Light only augments its envy and despair, and Heaven itself adds misery to the wretched Souls hell.  
This is the natural and unavoidable state of a wretched Soul, dislodged from the body; despair, and rage, and shame, and guilt, and fear, and grief, and anguish, gnaw and devour the miserable creature, and for ever must increase: Blessed God need there any chains to sink it lower than its own weight hath done? Needs there any other darkness cover that Soul, which such a cloud of sorrows hath benighted? Tell me no more of pleasures, these thoughts are enough to make me tremble, and grow pale at the approach of a temptation; rather than my Soul should dwell in such a state a thousand years, may shame and poverty be my portion in this life, may the hatred of powerful enemies, or what is worse, the scorn of my dearest friends pursue me, may my Body be but a Scene of Diseases, and so incapable of the least gust of pleasure; and more than this, may an awakened tender Conscience every moment flash Death and Hell into my face, or if there be any thing worse, let me suffer it, so it but preserve my Soul from Sin here and from that inexpressible state of torments afterward!  
And yet all this while I have taken no notice of those additional sufferings which Divine Vengeance will no doubt inflict upon the Soul, nor of the nature of the Soul; the exaltedness of whose Essence heightens and sharpens the pain; for the more delicate the Being, the more subtle its perception, and the more exquisite the torment.   

Sect. 3.  
There is a third State wherein misery swells to the highest mark it can possibly, when the Body, being raised again shall follow the Fate of the Soul, and both shall be condemned to inextinguishable flames; O Hell, where only the Enemies of God and Goodness dwell! where wretched men undergo all that sullying the Divine Glory, and trampling on the blood of Christ can merit! But I have reserved a place for a further survey of this state.  
I am sufficiently convinced, that the gaining of the whole World cannot recompense the loss of my Soul, since its loss implies all this, and more: for what would I take to be miserable? or rather, what would I take to be eternally so? is it a rational question? if I lose myself, what can be gain to me? the world peradventure will continue amiable many ages after I am gone, but what is that to me?  
And if to gain the whole world at so dear a price be so ill a Bargain, how fatal a purchase should I make, who am like to gain so little, being none of the world's greatest Favourites! My Soul is not so cheap yet, that I can set it at so low a rate, as a few hundreds a year: I am as immortal as any Monarch in Christendom; and my pretensions to the Almighty's favour may grow equal to that of any of the Sons of men, and I should be a Profligate and Reprobate, a Brute indeed, if I should abandon my poor Soul to Misery, and renounce the interest I have in the God of Heaven and Earth, for I know not what.  
Let who will therefore sweat and toil for wealth and greatness, I have but this one business to do, to insure this dear, dear Soul of mine in its voyage to eternity; let who will gain the Reputation of a wise man by a clearer foresight and thriftier management of affairs, by an unwearied Attendance, and insinuating applications, I shall think myself wise enough, if I can but be saved, and great enough if I enjoy but the Smiles of Heaven: Let who will applaud themselves for the contempt of intrigue and sullen business, whilst they thaw and dissolve in soft and delicate pleasures, or waste and spend themselves in course and toilsome Lusts; If I may enjoy the pleasure of a manly rational life, spent in a constant course of Religion and virtue, without Superstition or frowardness; of a mind unharassed by desires and fears; of a peaceful assured conscience; of the contemplation of glorious Truths, and the hopes of a blessed immortality, I shall envy none the happiness of the most luscious pleasure, or kindest fortune the World affords.  

A Prayer reflecting on the precedent Discourse.  
BLessed God, give me grace to prefer the interest of my Soul to the World and Flesh; the things eternal to the things temporal; that amidst the pleasures of Prosperity and Peace, and the flatteries of Reputation, I may not forget to think what will be the condition of my future State; and that amidst the troubles which besiege this mortal Life, I may be supported by the blessed hopes of a better world; that the confident belief of the Souls immortality may render me industrious to lay up a good foundation for the time to come; so that when I shall have put off this Tabernacle of clay, I may be clothed with a building of God, not made with hands eternal in the Heavens: all this I beg, through Jesus Christ our Lord.     

CHAP. II. Of the Nature of Christianity.  

Sect. 1.  
CHristianity may be considered either in Relation to Faith, or Practice: I will first consider the Christian Faith, and that in the most practical manner I can.  
In my Creed, I have regard to three things especially. 1. To the use and end of Faith, which is certainly to guide and influence our lives. 2. To the peace of my own Breast. And 3. To the preservation of Charity: My Reason for the first, is evident of itself; for the two later, is this: Tho I may doubt whether I believe aright all that is necessary to my eternal salvation, and yet that doubt not prove injurious to my happiness at the last day, because I did both believe aright and live conformably to it, and the scruple arose only from the Disputes and Contests of men, and the weakness of my own understanding, not from any iniquity of my will; yet this doubt will disquiet and disturb my repose, damp my cheerfulness and vigour, and may peradventure unsettle my faith, and end, if not in Atheism, in coldness and indifferency:  
And though 2. I may believe Another in a damnable Error, when he is not, without prejudice to my own Soul, because I may make this judgement in the Simplicity of my heart, by the best light and Rule I have; yet peradventure this opinion may improve itself insensibly upon my affections, to a very ill consequence, and invite me to an uncharitable and unfriendly deportment.  
(1.) If I consider the Christian Faith with regard to the great end of it, Holiness, I observe that the Gospel contains two great things, the Knowledge of God, and of Jesus Christ; This is Life eternal, Joh. 17.3. To know thee the only true God, and Jesus Christ whom thou hast sent: This knowledge contains in it all the Obligations imaginable to a Holy Life, and secures the hopes and comforts of Christians upon an unmovable foundation; and this knowledge agrees perfectly with the Nature and Ends of Religion.  
1. First, With the Nature of Religion. Religion is nothing else but the true and spiritual worship of the only true God, who is a Spirit: Now all the worship we are capable of paying him, consists either in the Affections of the Soul, or Actions of the Body; so that that Belief or Knowledge which tends to render these proper and acceptable to God, is directly conformable to the Nature of Religion; The Gospel therefore hath discovered God to us 1. One, infinite in Wisdom, Power, Holiness, Goodness, etc. And secondly, as he stands more particularly related to us in the Work of Creation, Providence, Redemption. All this put together proves him to be God, and to be Ours; it evinces his Excellency and his Supremacy; it represents him infinitely Lovely and Adorable in himself, and entitles him to all the service and affection, which Dominion, Love, and Munificence can lay a just claim to, all which is enforcement enough (which is the use of Faith) to our Duty, when we are acquainted with it:  
Which that we might be, and that we might have assistance to enable us to perform it, and that there might be a Provision made for the pardon of our errors, God in his infinite wisdom thought it necessary to send his Son into the world, and therefore it is necessary to eternal Life to believe in Jesus Christ, whom he hath sent; and about him we are informed in the Gospel, that he is the Son of God; that he was made Man, and lived here upon Earth, that he might teach us our Duty, and leave us an Example of it; that he was crucified for our sins; that he risen again from the Dead, and after forty days sojourning here, he was received into glory, and became the Head and Prince of his Church, etc.  
The Belief of all which, illustrates the Justice and Mercy of the Most High God: assures us of the truth of his promises, i. e. The assistance of the Spirit of God, and eternal Rewards; and superadds most powerful Obligations to obedience, and lays an unshaken foundation of Joy and Peace by showing us on what account our sins are pardoned, and our services accepted. So that now there will need but few words to prove  
2. That this knowledge doth directly serve the End and Aims of Religion, which must be God's Glory and Man's Happiness, the former is already proved, for to Glorify and to Worship God are equivalent terms; the later easily appears thus, in that this Belief doth. 1. Rescue us from the power of sin, by powerful motives, and endearments, to and by supernatural assistances of virtue, and 2. From the guilt of it by the Blood of Christ; and so it frees us from the misery of unruly passions, and from the slavish Fears of Death and Hell: 3. It composes our minds in all the various changes of the world, by the firm persuasion of the wisdom, power, and goodness of the God who governs it; And lastly, it delights and satisfies our Souls by the discovery of Objects fit for their love and enjoyment; which is no less essentially necessary to our present happiness than any of the former, for Man being a weak and empty Creature, cannot like God, find his happiness in the fruition of himself, but must seek it in something else, which must be able to fill all his desires and appetites, and satisfy all his Capacities of enjoyment.  
O Happy Christian, that conquers the World and himself, that is freed from all fears and jealousies about a future State, and enjoys the ravishing Objects of a glorious Faith; well may the Holy Spirit make up the Description of this State, of characters of Joy, Peace, and Hope.  
2. But now Secondly, that this Happiness may be entire, it is neessary to secure the peace of my own bosom, as to the matters of Faith: And this may be disturbed two ways, either by doubting of the Truth, or else the Sense of Divine Revelation: we are tempted to the former commonly by this Argument, These things cannot be, therefore the Book, which contains the History of them, is an imposture. To the later, by much the same Argument, These things cannot be therefore (since we cannot deny the authority of Scripture) we must explain them in some other sense: Both proceed upon this bottom, I cannot understand or conceive the possibility of this or that, therefore it cannot be.  
To secure myself from the first of these, I consider the infinite Majesty of the God we worship, and the trifling dwarfish Capacities of us Men, and then I wonder not, that some Articles should rather surprise and dazzle my faculties than enlighten them.  
To expect otherwise, were to forget the nature of mysteries, and of myself; it is true, to believe without a Reason for it, is Credulity not Faith, but then Revelation is the highest Reason for the belief of things supernatural, there being no other mean left us to attain to their knowledge; so that all that Reason can have to do here, is not to discuss the probability of the Article revealed, but the Authority of the revelation, and this being once cleared, to surrender up our doubts and scruples: which is (weighing the shallowness of our understandings, and the depths of mysteries) no more than in a tedious long journey, our eyes being dim, and the way unknown and intricate, to abandon ourselves to the conduct of a kind, skilful, and faithful Guide. The Sum of all is this, Man is born like a wild Ass' Colt, and arrives into a rational Creature by painful institution, and slow progressions, the Soul being clouded by Passions, imprisoned and limited by scanty Organs, perverted by unhappy prejudices; and therefore 'tis a very wild, and extravagant piece of folly, to make ones own understanding the great standard and measure of all truth, or to determine, that the utmost of our Fancy is the utmost extent of Nature and of the Deity too; for on the other hand, God is a great and incomprehensible Being, Great is the Lord, and greatly to be praised, and his greatness is unsearchable, Psal. 145.3. and therefore by a clear consequence, our Faith is not the less reasonable, because it is the more resigned, an awful distance and a modest Faith is as essential a part of Holiness, as the conformity of our Wills to the Divine Law. These very Considerations will serve to secure me  
2. Against all doubts, about the Sense of Revelation, for the received and general sense appears to be the more natural and obvious, and therefore no objection lies against it, but what is already removed, the seeming impossibility of it: and if it be further considered that the Gospel was addressed to persons of very ordinary endowments; and therefore to be understood in its most obvious sense; that it is most conformable to that humble infant Spirit Christ requires in his Disciples to qualify them for the reception of his Doctrine, to Believe rather than Dispute: That the received sense is the sense of the whole Catholic Church. That an Error of judgement, which springs from Humility not Pride, will be rather pitied than punished by a good God, this all together will easily raise my Faith above all scruple and wavering: Especially if I add to all this, this one Observation, That the Adversaries of any one Article of Faith, have never made up one entire Body, but several Sects, divided by numerous and contradictory Tenants, built up upon different Foundations, that they have never been able to propagate any thing but wild and unaccountable fancies; that they have set Scripture at a more irreconcilable distance from itself, and instead of clearing its mysterious senses, have made its plainest sense a Mystery.  
From all this I am obliged to resolve, not to gaze, and stare upon Majesty, lest I be blinded by the shine of it; but worship and adore, that I may be blest by it. I'll look upon my Creed like the Ark of God, 2 Sam. 6. It must not be touched by a bold hand, though to support it: all its Articles are like the Stones of the Altar, Exod. 20. to lift up a tool of a Workman upon them, though with design to polish and adorn, is nothing else, but to profane and unhallow them.  
If after all this I chance to Err, I do not doubt, but that the purity of my intention, the diligence of my inquiry, the meekness and entireness of my Resignation, will, through the mercies and goodness of a gracious God, secure my Heaven, and render my error innocent and harmless. All that is behind now is in the  
3. Third place, to preserve my Charity for my Neighbour, lest that Faith which should be the strong engagement to union, become the unhappy Instrument of Divisions: To this end I consider 1. That the Controversies now on foot in Christendom are not about the Truth, but sense of Divine Revelation, none at all calling into question the veracity, but the meaning of God; and therefore I cannot conceive the glory of God any more lessened or injured by variety of Opinions than by variety of Capacities; unless in their consequence.  
2. As the bare assent to a Truth doth not save, so I see no reason, why the holding of an Error should damn, unless it be such as hath a sinful Original or Issue, or such as is not consistent with the Honour and Glory of the Most High God; and indeed no Opinion which lessens the Majesty of the Most High God, can be taken up by any one professing Christianity, but that it must begin or end in Sin: But yet the aggravation or extenuation of the guilt of a Man thus erring, may depend upon so many circumstances, as Capacity, Education, Means and Opportunity of better information, the strength of prejudices, etc. That he must be left to the judgement of God alone, and my duty, as a private Christian, is to love and pray for him, and to endeavour his reducement by all the pious Subtleties I can. This is the general Rule of the Apostle, Let not the Weak judge the Strong, nor the Strong despise the Weak  
I will live in the peaceful temper of these persuasions; happy in the enjoyment of a smooth and settled Calm, resigned up to God, staunch and consistent in myself, and possessed by charitable hopes of my Neighbour: I'll endeavour to keep a Conscience void of offence towards God and towards Man; and then I hope I may at last resign my Spirit into the hands of a faithful Creator, in the Joys and Transports of this Precious Christian Faith.  

The Prayer.  
GLorious and incomprehensible God, suppress in me all proud thoughts, all wild and wanton Curiosities, and keep my Soul in the humble frame of new born Babes! Thou dwellest in Light inaccessible, my Soul in a cloud of Flesh and Blood; my Faculties are weak and tainted, and thy Light dazzling; and therefore it is not for me, Lord, it is not for me, saucily to discuss, or pragmatically to determine of, but humbly to receive, and hearty to embrace those Mysteries, which thou a God of Truth, of Goodness, and of Power, hast vouchsafed to reveal to us by the Son of thy Bosom; Lord, I confess, that though these Mysteries have a dark, they have a bright side too, for though I cannot see thorough them, yet I see enough to oblige me to worship Thee in Humility and Love, and these, these, I hope, will secure me in thy Love through Christ. Lord I believe, help thou mine unbelief; enlighten my blindness! quicken and enliven my dulness! support my frailties! disperse my Passions! free me from all the prejudices which clog my sinful nature; and finally beget in me an earnest desire after those blissful Mansions, where my Faith shall be swallowed up in Vision. Amen blessed Jesus.  
Thus I have considered the Christian Faith, and secured my own Peace: But there are multitudes of People of a lower Rank and Capacity, who may not, it may be, reach the design of this Section, who are distracted by the numerous Controversies every where on foot, and frighted by the rash zeal of their Abetters: For the satisfaction of such, I consider,  
That it is easy to deduce from the Gospel, That the Almighty will judge men by their several measures and opportunities. 2. That the great Fundamentals of Religion are clear as day light, and therefore the Gospel is called Light, and the Grace of God is said to appear unto all men, which (though I suppose primarily meant in opposition to the darkness of Gentilism, and in some measure of Judaisme too, and to that narrower limitation of this Grace under the Mosaical Oeconomy) implies with all the clearness of the Gospel, of which were there no other proof, this one would suffice, That the Gospel was designed for the benefit of all Mankind, and more immediately preached to the Poor, and Silly, and Refuse of the World: The consequence of this is, that it seems at least to me, wholly improbable, that any Body should be betrayed into a necessity of Erring in Fundamentals, unless they be accessary to their own error, and therefore this being once granted, I may resolve all I can think of necessary for the Multitude in to two directions.  
1. That holding fast to manifest Fundamentals, they for the rest submit themselves to the Government they are under, which will be safe for them upon three Accounts. 1. That the points controverted are such, which they are not of necessity obliged to know. 2. That they themselves are not capable of making any solid inquiry, and therefore to resign themselves to those set over them, is the utmost of their duty. 3. That in this Case their submission to the public Authority of the Church they are of, is an act of Obedience and Humility, and most conformable to the command of God, and the peace and unity of the world.  
2. That they never prefer a doubtful opinion to the prejudice of a plain Precept or Duty; a Man may go to Heaven though he be not of this or that opinion, but without Obedience and Charity he cannot; but to do this, is to stickle for a Sect, in violation of Obedience and Charity, and to prefer an humour before ones Duty, which is a certain Symptom of a mind infatuated by pride, or perverted by interest.     

CHAP. III. Of Christianity with respect to Practice, and that 1. In general, and 2. In particular.  

Sect. 1.  
OF Practice in general, which contains Being and Doing Good;  
We are born into a World full of Snares and Temptations; and we ourselves are Creatures blind, and yet wilful; weak and yet wanton too: and upon these accounts we are vouchsafed the favour of Divine Revelation; to conduct us thorough our Pilgrimage, to enable us to fight the good fight of Faith, and to prevent our miscarrying thorough the Deceitfulness of Sin, and the frailty of humane nature: and therefore whoever doth not improve this gift of God, into all these Advantages and Benefits, defeats the design of Heaven, and receives the grace of God in vain.  
Besides all this, the great Author of all things hath declared himself a God jealous of his honour, and delighted in the happiness of his Creatures; from whence I naturally infer, that that only can be a design worthy of Christ's descent into Earth, which promotes the Glory of God and the Happiness of Man, and that is only Goodness or Holiness, concerning which I will  
1. Inquire what kind of Goodness or Holiness that is, which the Gospel of Christ requires: And  
2. Prove that it tends to advance the Glory of God, and Happiness of Mankind; which will serve not only as a proof of its being the scope and drift of Christianity, but also for a strong enforcement, and motive to it.  
Of the 1. Holiness is comprised in three things, living soberly, righteously, and godly in this present world, Tit. 2.12. That hereby is forbid all plain and open violations of the Commandments; such as are. 1. All debasing of God in our imaginations, and depraved Acts of worship consequent to this, and all unthankfulness to him. 2. All sorts of Falsehood and Injustice. 3. All kind of unnatural Lusts, and Excess, destructive to our Health or Reason, is too plain to be proved: All this being nothing else but that ungodliness and Worldly Lusts which we are to deny, and the very Heathens by the Light of Nature, Rom. 1.32. Knowing, that they who do such things are worthy of death.  
But whether Christian Holiness imports any thing more than the mere avoiding those Sins, upon the principles and assistances of Religion; whether the positive part of the command in the later part of the Verse, doth not intent something more, than the negative in the former part of it, is very well worth our Consideration; because it is plain that the Scripture speaking with respect to the Life of Gentiles which was depraved even below the Light of Nature, doth by mortification mostly intent an abstinence from those actions amongst them, which were manifest transgressions of the Law: Mortify therefore your members which are upon the Earth, Fornication, Uncleanness, etc. Col. 3.5. And because most men do (by interpreting the Gospel to this sense) embrace Christianity themselves, and recommend it to others under the Character of a Debonnair and Complaisant Religion, so that the way to Life seems to me so exceeding broad, and the Gate so very wide, that unless a Man be born with a most villainous temper, and that be improved by a lose and undisciplined Education, a Man may make a shift to enter in without much striving or struggling, which seems to me very opposite to the meaning of our Saviour. I will therefore answer to this Quere by degrees: Having first removed the Objections by telling you. 1. That Mortification is but one part of Christian Holiness, and that Abstinence from gross Sin is but half of Mortification: And 2. That, I hope, they who speak such soft things of Christianity, do intent it of a spiritual pleasure, or else of that more perfect State, wherein they who are arrived at it know how to abound; because having obtained a more complete conquest over the Body and the world, they are not so easily ensnared as new Converts: And I proceed now to the Query itself.  
1. Acts of Sobriety and Justice, performed without any deliberation by the mere inclination of Nature, (if such may be) are merely natural Actions, neither good nor evil; neither rewardable nor punishable.  
2. Acts of Sobriety and Justice, performed upon the sole instigation of pleasure, and conveniency, which attends such a Life in this present world, are very proper and natural effects of Reason, but under the Gospel they do not constitute any parts of the Righteousness of the Kingdom, because our Actions are to proceed from nobler Motives; not that I deny, but that to us Christians, Worldly Happiness may be a very lawful incentive to Holiness, but than it must be in its place, not the sole and great, but a subordinate inducement. Thus though the Apostle invites us to goodness by Praise and a Good Report, yet he, who is virtuous merely that he may be famed for it, is a vainglorious Sinner; so though the promises of this Life annexed to Godliness, may encourage us to embrace it, yet if any Man be godly merely for present pleasure and happiness of this Life, he is but a Worldly Man; nor do I here only mean, that worldly pleasure must not be the sole, but that it must not be the great, the principal allurement to Religion; something it may contribute, but it must be in its place and its Degree: and thus far I have treated the Quere with more favour than I should, by making use of the words Acts of Sobriety and Justice, which is not taken for granted in the Question; and now I must premise once for all, that a mere abstinence from evil is not a Doing, or Being good, and then I proceed to resolve  
3. That to deny any Sin upon the account of Religion, i. e. The Fear and Love of God, and Hopes of Salvation, is certainly an acceptable Sacrifice; but because in all our Actions there are generally many motives twisted together, and because Man out of fondness for himself is very apt to attribute the work, to that motive which it is his interest should be uppermost; therefore it will very nearly concern every one, to examine seriously the degrees and strength of this Faith he pretends to; for peradventure, though this Faith be strong enough to restrain him from wild and unnatural Lusts, because it leaves him enjoyments and pleasures enough to entertain him with more delight in their stead; and gives him up to a Life no less sensual, though the instances of sensuality be more regular: Yet it may not be powerful enough to crucify all worldly and carnal affections, and to force him to do perfect violence to his Inclinations: His fondness for the pleasures of this Life may be too stubborn to give way to a Faith, which is not more deeply rooted, nor armed and winged with holy passion; and the Body may be too high fed to surrender up all its satisfactions upon the demands of a drowsy Faith; so that the Man doth not entirely deny himself because Religion commands it; but thus far he thinks fit to comply with Religion, because it doth him no harm, it doth not entrench upon his sensual enjoyment: and if this be his Case, though the Man may have called in Faith to the assistance of Reason, yet he doth not suffer it to reign, and by consequence his Life is still the Life of Sense, and not of Faith. Faith comes in but slantingly and collaterally into his Life, it is not the main and chief inducement to his Actions.  
4. And lastly, A Life lead in mere abstinence from evil, and yet an allowance of the utmost freedoms we can with innocence enjoy (upon supposal that such a Man could so love God and Heaven, as to be able to renounce all, when called thereto, a supposition I can very difficultly be reconciled to) is but the minimum morale; if Holiness, yet the lowest degree of it; and the Gospel seems to me to have a further aim, to propose a greater height, and to expect from its Votaries a nobler perfection; which will easily appear to any one who shall diligently consider. 1. The great Motives to Holiness, which it contains, that is, a declaration of the Divine Nature, Jo. 1.18. The infinite Love of God to Mankind, manifested in the blessed Jesus, and the full Discovery of Life and Immortality; or Secondly the mighty assistances it promises, that is the blessed Spirit of God, and Divine Providence, employed, either in preventing us from falling into temptations too big for this imperfect state, or else in finding a way to our escape out of them: Or Thirdly, the immediate end of Christian Religion, that is whilst we are here on Earth to fit us for Heaven: He that shall seriously lay to heart these three things will be forced to conclude, that in all reason, the Gospel must require of us something proportionable to the extraordinary motives, the powerful assistances, and the glorious end it assures and proposes to its Children, and this must be something more than a mere negative righteousness; for it is unreasonable, that this Light should beget in us no greater degrees of Love and Fear for God, than what natural Reason might; or if it doth, that the instances of our Obedience, now under the Gospel, should be only such, as the strength of nature might have enabled men to comply with under Gentilism, though it must be confessed not so easily as now.  
Agreeable to this Doctrine our Holy Saviour in his Sermon on the Mount, (which is the Rule and Standard of the Christian Life) sets us as a more exalted pattern: Not only to be True in our words, and Just in our deal with our Neighbour, but to be Charitable, Gentle, Patient, and to return good for evil to our very Enemies: not only to avoid all unnatural Lusts and wild Excesses, but also to be pure and holy, to admit of no sensual Fancy or unchaste Looks, or idle words, to fast and afflict ourselves (the Blessed are they which mourn) he forbids us all Ambition, and Covetousness, and Vainglory, not on the account of injustice, for that doth not always unavoidably cleave to them, but as they are the Acts of a worldly mind, which is perfectly contrary to poverty of Spirit, and to laying up our Treasures in Heaven, and to the taking up of the Cross of Christ, so powerfully and sweetly recommended. Our duty to God is couched all along in the whole Discourse, but the Acts of worship more plainly expressed, are Loving him as a Father, praying to him, endeavouring to promote his Glory, and cheerfully to obey his will, relying upon him for assistance in our spiritual warfare, for Provision, Protection, and Deliverance in this Life; and add to all this, this one circumstance, that all this is to be done with delight, constancy, and vigour, (implied in those general Precepts, Blessed are they that hunger and thirst, etc. Lay up, etc. for where your treasure is there will your Heart be also, seek you first, etc. and strive to enter in at the straight Gate, etc.) and then you have our Saviour's Sense of Christian Holiness;  
If we consult his Disciples, the best Expositors of their Master's Text, we shall find the whole of Religion comprised in two things. The Mortification of the outward Man, and the Resurrection of the inward, by which they mean, as appears from Colos. 3. a setting our affections upon things above, and not upon things on the Earth, from whence I will infer two conclusions.  
1. That our affections are an essential part of Holiness, that it is not enough to approve of invisible things in our understanding, and then act not as Men, who love God, and Heaven, and Goodness, but as men, who see it unavoidably necessary to do something, and therefore go as far as is consistent with that carnality they yet resolve to gratify; but that we must love them also; and this to that degree may be able to extinguish our passion for the World, and therefore.  
2. The Life we are to lead, must be such a one as may most tend to enkindle in us holy passions for the things above, a delight in the survey of our hopes, and desires of entering into the presence of God; all which cannot be attained but by requent Prayer, Meditation Hearing, and Reading of God's Word, the holy Communion, and heavenly Discourses: and on the other side to take off our Affections from the world, and beget in us a generous contempt of it, which can never be effected, but by repeated acts of self denial, fasting, watching, meditating, on the example of a crucified Saviour, the glories and pleasures of another Life, the vanity and yet bewitcheries of this fadeing one; I may be confident, that a constant caressing the senses with feasting, drinking, wanton dalliances, the pomp and vanities of Life cannot be a proper method to the mortification of the outward man or vivification of the inward;  
So that if a very abstenious Life (as to the general course of it) be not required, as an essential part of Holiness, yet it is necessary as the means and instrument of it: conformable to this whole discourse is that of St. Paul, 1 Cor. 7, 29.30. But this I say Brethren, the time is short; it remaineth that both they that have wives be as though they had none, and they that weep as though they wept not; and they that rejoice, as though they rejoiced not, and they that buy as though they possessed not; and they that use this world as not abusing it, for the fashion of this world passeth away: where we are not only interdicted unlawful pleasures, but forbidden to give ourselves up to lawful ones; and commanded to use such moderation as may become men fully persuaded of the shortness and vanity of this Life, and possessed by the expectations of a better.  
The Sum of all is this, The Christian State, is a State of extraordinary Holiness and Purity; 'tis a new nature, wrought by principles, motives, assistances, different from those of the natural man; 'tis, in one word, to be Heavenly minded; and therefore that course of Life, which can best serve to increase this blessed temper, is the Christians Duty; and that course which quenches it, which softens and sensualizes us, is inconsistent with Christianity, and inconsistent with Regeneration; for if we be risen with Christ we shall not only Love, but seek those things, which are above; it being impossible for any man to live, (when he can choose) quite contrary to his own desires; so that he who loves God, need not be told, that he must Pray, and Meditate, and Communicate, and be doing good, etc. When he knows he can enjoy him here below no way else; he that hates Sin, and loves Holiness, needs not be told that he must lead an abstemious Life, when he knows that feasting and drinking, etc. do feed the Body into wantonness and lust, and quench the holy flame of Love, and indispose it for Religious Duties.  
From all this it is plain. Religion is in its essence an inward and spiritual Holiness, outward actions can be considered but two ways, either as the means and instruments, or else as the fruits and effects of Holiness; and both ways a sober temperate Life (as to the general course of it) is indispensably necessary; though I cannot here deny, but that there must be an allowance made for the variety of Tempers, and the different strengths of grace, etc. proportionable to each man's different case.  
Having thus given an Account of the nature of the Holiness which the Gospel requires, I come  
2. To show that it tends to promote God's Glory and Man's Happiness. 1. God's Glory.  
1. Though a right understanding be wholly necessary to, yet itself is no part of Divine worship; it is not mere knowledge or belief of a truth, but Love, and Fear, and Obedience by which we honour God, and devote ourselves to him; there is no where more light of knowledge (Heaven excepted) than in those Regions of darkness where the most impious Spirits dwell, but no body will say that they there worship God; 'tis true an understanding illuminated is certainly a beautiful thing, but then if it be joined to an unsanctified will, the Man in the whole is the most deformed and loathsome thing imaginable, for he is made up of two the most disproportionable and contradictory things, as if he were form as the Poet fancies men, growing out of the slime of the Deluge, the upper parts enlivened flesh and blood, the lower mud and clay; the light of the understanding enhances the guilt of malice and degeneracy in the Will; for to see God, and not love and obey him is strangely malicious, but if his beauty be not adored by things that have no eyes to see it, 'tis not to be wondered at. If you had been blind, than had you had no sin.  
2. The Heavens, saith the Psalmist, declare the glory of God, etc. Their brightness and vastness, whilst they engage our wonder, invite us to the contemplation of the Power, and Infiniteness, and Majesty of their Architect; so Holy and Good men declare his glory too, for being renewed after his Image in Holiness and righteousness, they represent to the World an imperfect draught of some of the glorious attributes 〈◊〉 God they worship: thus as the power of Miracles imported to the Apostles, forced the Beholders to glorify God, who had given such gifts unto men; so too Christ exhorts his Disciples to let their Light shine before men, that when they see those good works, they may glorify God, who is in Heaven; induced by the loveliness of that Goodness derived from him, as the other were by his power.  
3. It is Goodness, by which we own a God, and acknowledge him to be ours. Divine worship is the confession of our meanness and his Majesty; and conformity to his Laws is the fullest proof we can give of our Allegiance and his Supremacy; and therefore they who live irreligiously let 'em pretend to believe and think what they will, are said to be without God in the world, and to deny him in their works.  
4. Holiness or Goodness is really Divine worship, and therefore it is in Scripture defined to be Religion, and Wisdom, and Knowledge. To know God this is Wisdom, and to departed from evil this is understanding To do Justice, to relieve the Poor and Needy, is not this to know God, saith the Lord: pure Religion and undefiled is this, to visit the Fatherless and Widows in their affliction, and to keep one's self unspotted from the world; more plainly; what is worship, but the cleaving to God with purity and earnestness of Affections acting in conformity to his Law as those Affections shall invite and enable us? and this is the very same thing with Holiness. So that it is plain, that Holiness and Goodness contribute to God's Glory, the two only ways we are only capable of glorifying him, that is by our own particular worship, and by the influence our example hath upon others.  
§ 2. It is most serviceable to the Happiness of Man here and hereafter.  
1. Here.  
1. All the advantage of peacefu, Governments, friendly Neighbourhood I comfortable and closer unions, and pleasant Retirements, depend on and arise from Goodness: But suppose the World planted with Covetousness instead of Justice, Pride instead of Meekness, Cruelty instead of Compassion, Revenge and Malice instead of Mildness and Charity, falsehood and lying instead of Constancy and Truth, etc. and imagine if you can whether all Societies would not be torn into as many Factions as there are cross interests and opposite passions, whether any Commerce could be just and smooth, any tie lasting and delightful, whether it were possible to find security or pleasure either in a private or a public Life.  
2. It is Holiness which best secures a man's inward peace, guards and arms him against those impressions which outward temptations make, prescribes bounds to our Desires, scatters our Fears, confirms our Hopes, raises our Affections to things of true and lasting Excellency; that is, in few words, it not only settles our peace by establishing the empire of the mind over the inferior Appetites, but also provides for our pleasure, by filling the mind with spiritual Joys, and Peace, and Hope.  
2. Hereafter.  
3. Goodness is wholly necessary: 1. To recommend us to the Love of God, whose infinite purity, and excellency cannot approve of any thing that is sinful and unholy. This is the Message that we have received of him, that God is Light, etc. Where you see that the Law is founded in his Nature, hath an intrinsic resemblance to his own Holiness; and by consequence he can neither alter it nor dispense with its Observation. 2. To qualify us for Heaven, for it is Goodness, which weans the Soul from all fondness for the Body, and the World, and possesses it with an intense Love of God and Holiness, which two things do first capacitate it for that world, wherein God, and holy Spirits dwell, and Secondly recommend it to greater degrees of Glory and Happiness in it.  
Besides all this the Scripture speaks This Doctrine in express terms, the grace of God which hath appeared unto all men teacheth us, etc. This was the great business of our Saviour's Life, he was still instructing men in the doctrine of the Kingdom, that is, Godliness, Righteousness, and Sobriety. His Miracles did confirm the Divinity of his Person, and this too was carefully secured, to gain authority to his Doctrine.  
I will conclude this Chapter with the absurdity of the contrary Doctrine. Of what use would the Gospel be in relation either to God's Glory, or Man's happiness, if it were only to be believed, and not obeyed! To what purpose is light come into the world, if men may still love darkness? to what purpose did the Son who lay in the bosom of the Father reveal him more gloriously to us, if, knowing him as God, it be yet lawful for us not to glorify him, as such—  
And as insignificant would this opinion render it to the happiness of Man; for of what use will all the excellent rules of Justice, Charity, Meekness, Temperance, etc. prove, if we continue peevish and revengeful, intemperate and lustful, etc. to what purpose are the fuller discoveries of another World, Life and Immortality, and the Belief of Jesus being the Son of God, if they do not enable us to conquer the world and mortify the flesh? and if I walk according to the Laws of the Flesh, i. e. Violate the Laws of the Spirit, can I choose but dread a God whom I have wronged? and will not unruly Passions and a troubled Conscience make a Christian as miserable as a Jew or Heathen?  
If Goodness now be the end and drift of the holy belief of Christians, than I infer,  
1. That the best Man is the best Son of the Church, and he whose affections are more raised and heavenly, and hath least of the mixture of sensuality, is of the highest form in the School of Christ, because he doth best answer the design of his Lord, and walks in some measure as he walked.  
2. That the most infallible characters of a true Faith are to be taken from the government of our Passions; our conquest o'er the world, and the increase of our inward joy, and peace, and hope. Good Lord! how apt are we to put a a cheat upon the World and ourselves, to persuade it and ourselves that we believe, though there be no change in our Souls and Conversations, and therefore consequently we do nothing less. I shall hereafter never think that I believe aright, till I have a Love for all his Commandments, till I can meditate delightfully, pray vigorously, rely constantly, obey readily, suffer patiently, rejoice humbly, expect reverently, and (happy is me, if I attain that height) earnestly too, the hour of my death, or the appearance of my Lord. I shall never hereafter think, that I have studied or known divine truth to any purpose, till the Truth hath made me free, rescued me from the bondage of Sin, and fears of Death.  

The Prayer.  
THou Holy, Pure, and Eternal Spirit who canst not endure iniquity! who dost so love goodness, that thou hast sent thy Son into the world to promote it; his Life and his death, his Pains and his blood were spent in this Cause. O enable thy poor Servant, who names the name of Christ to hunger and thirst after righteousness, and to departed from iniquity;  
Lord let thy truth and thy Spirit be powerful in me to the subduing all of evil inclinations. I believe that all things are naked and bare before thee, and therefore that thou canst not be mocked or imposed upon by specious pretences or formalities; That I am not to expect to appear any other in thy Eyes, than such as I am in myself; enable me therefore to confess thee in my practice as well as words, to live like one who believed thy holy Truths. Let my heart be fixed in Honesty and uprightness to obey all thy Commandments. Let the Belief of things not seen have the same influence upon me, they had upon all thy holy Saints, Martyrs, and Confessors, i. e. Persuade me to deny all ungodliness and worldly lusts, and to live soberly, righteously, and holily in this present world, through Jesus Christ.    

Sect. 2. Of doing Good.  
There are a sort of People who endeavour all they can to withdraw from the world, and rid their hands of business, and think it abundantly sufficient if they can discharge their duty towards God in their Retirements.  
This is Lawful, nay commendable, only upon two accounts.  
1. If my Temper or Circumstances be such, that my Conversation cannot be public and safe too, for then the Salvation of my own Soul is naturally the most near and dear concern; or  
2. If my qualifications are such, that my retirement is likely to prove more advantageous to the public, than my filling any other Post, for than I act according to the Rules of Charity;  
There are two other Inducements to a retired Private Life, The one founded in a vice, the other in a mistake.  
1. The First is when Men withdraw from the Business as from the trouble of the World, and their Pleasure not Religion is their first and chief motive. They meet with many rubs and oppositions in a busy Active Life, and then they grow soft, and weak, and lazy, and they want Courage, and Industry; and the frequent interruptions of their private peace and enjoyment is uneasy, and they would withdraw to enjoy themselves; and this is unchristian and unmanly, 'tis Epicurism, not Contempt of the World,  
2. The mistake is when we look upon a Monastical kind of life as the whole of Christianity, and the mere Perfection of the Regenerate state, and place Piety so wholly in acts of solitary Devotion, as to seclude the doing good and communicating, etc. It will behoove such to consider. 1. That true and apparent Motives, Pretence, and Religion are sometimes so twisted together, that it is hard for a man to distinguish 'em, and therefore some secret weakness or reserve may be the real, whilst zeal is made the pretended cause of this choice.  
2. That the Busy and Active Life is the more Excellent; and the more necessary. 1. the more excellent, as being fuller of hazards, and troubles, and temptations; there is a larger field for virtues, for Patience, Courage, Meekness, Reliance, etc. in an active than speculative life, and such will receive more Crowns. And when I consider the Nature of God, and necessities of Mankind, I cannot but think acts of Charity as prevalent to the wiping off our guilt, as the severest penances. A vigorous and active life spent in promoting the welfare of others, is a more perfect instance of self denial, speaks a greater contradiction to our ease and pleasure, commits more violence upon our inclinations, than any acts of private Austerity can pretend to do; for besides the Pains, the watching, and the fasting incident to both a like, the trouble of Contrivance, the industry of addresses, the uneasiness of refusals, etc. sufficiently weigh down the one side. Besides this Confinement imprisons our light under a bushel; it is a Cover, a Napkin for our Talents to conceal them and render them useless to others; and therefore our reward will be less in another world, and our graces the fainter in this, For to him what hath, i. e. useth, shall be given, Grace like the Widow's Oil increases by being charitably imparted: That Flame which warms my Neighbour, reflects back with a double heat upon myself, and that Goodness which cherishes his heart, softens and sanctifies my own. And over and above all this, I enjoy a strange delight in doing good, and in beholding the fruits which my own hands have planted. And my assurance, and the confidence of my hopes increases by the conscience of that Love, which my works convince me I have for my Brethren.  
2. That a busy employment of ourselves for the advantage of others, is of more absolute necessity. The world is one entire Body, and each member must be serviceable in its place, nor can any part withdraw itself from the whole at its pleasure, hence it is that the greater part of the Law of our blessed Saviour are Rules of Society, of Justice, Charity, etc. and he himself, the best example, made his Retirements by night, but by day he went about doing good; Nature hath founded a cognation amongst us, as we partake of the same form, shape, reason. But the Christian Religion hath cemented us in closer unions, made us the Members of the same Body, tied us together by faith and love, by the same Sacraments, the same Promises, and the same hopes: and therefore we cannot in reason think we do one another all the good we are bound to, by a mere abstinence from doing wrong, and by sequestering ourselves from the service and concerns of our Brethren.  
2. Because the Glory of God is more concerned in the deportment of whole Societies, than a few private persons, as much as the safety of a multitude is more valuable than that of a very few, and goodness redounds more to his honour when public and almost universal, than when cloistered up in the Bosoms of a few: therefore all good men must needs be obliged to promote the interests of Holiness and goodness in the public, because the Divine Glory is so deeply concerned in it.  
3. (Which ought well to be considered,) The nature of Goodness is such that it cannot well be conceived how the being good is separable from doing good. God though his own Heaven and Happiness, did yet found a World, to which he might be an universal Benefactor; his Goodness was certainly the most powerful motive to his Creation, not any considerable accession that his happiness was to receive from it. This Goodness therefore in Man ought to be a Vigorous and Active Principle, and render 'em the Benefactors of Mankind. It is indeed hardly conceivable, how men should be zealous Patrons of virtue and goodness, and yet not concerned to protect and own them, to promote and encourage 'em in the world; or how men can be inflamed with a very strong Love of God, and yet not endeavour to establish a true sense of his Beauties and excellencies in the minds of Men; or how, lastly, any can be possessed with a passionate kindness for a Brother, and yet never mingle with the concerns of his Soul or Body.  
Lastly, The great motives of the Gospel are, The example of our Lord and Saviour, whose Disciples we profess ourselves, whom we are bound to imitate; and he went about doing good. The glorious rewards annexed to all those who any ways benefit Mankind, either by instructing the mind, or relieving the body; The Character of the Children of God at the last Judgement is composed wholly of Acts of Charity, all which suppose an active life. Conformable to this Doctrine is that of Heb. 13.15, 16. By him therefore let us offer the sacrifice of Praise to God continually, that is the fruit of our Lips, giving thanks to his Name. But to do good and to communicate forget not, for with such sacrifices God is well pleased; we must pray, but prayer without doing good is an unpleasing sacrifice, without Charity our very Devotion is unchristian, and our Religion unnatural.  
This let those mind, who are long in their Prayers, severe in their outward deportment, frequent hearers of the Word, and yet we can discern in them no fruits of Meekness or Charity: let 'em consider whether they do not mistake the nature of Religion, whether they do not choose the more easy Sacrifice, because it costs them nothing, whether they have not a secret reserve of Covetousness or Frowardness, etc.  
Having spoke this much of the Necessity of doing good, and the Motives to it, I'll propose three or four Rules, and submit 'em to your Consideration.  
1. That we must judge of our call to do good by the capacities and fitnesses with which God hath endowed us; and here I cannot but proclaim our own glorious privilege, That though to do good be so great and glorious a thing, that it is a kind of imitation of God himself, a thing our blessed Saviour came down on earth for, yet it hath pleased God so to multiply the instances and opportunities of goodness, that there is none so unfortunate, as to be uncapable of doing good. The happy by their wealth, the wise by their knowledge, even the miserable themselves, may by their patience, and courage, and prayer, comfort and relieve the world; and we are to judge by our Parts and Fortunes the way that God hath marked out for our Charity and be content to obey him in his own methods.  
2. Let Meditation and Prayer administer to our good actions, and like oil to a Lamp, give our Charity fresh Spirits and Flame; for as private Religion is deficient without public Charity; so Charity, unless often refreshed by Retirement, Devotion, and Heavenly Reflections, will cool and languish; our Hearts will be tough and insensible, and our doing good will be only the effect of Custom or Prudence, or Activity of Spirit, not of Religion or Charity; and if (which is the best can be supposed) the man consecrates the whole Mass of his Actions by purity of intention, and continues an obstinate observer of Prayer, as far as he thinks strict duty obliges him to, yet for want of more leisurely Meditation, and more serious Reflections, his addresses will lose their warmth, his Soul will abate much of its Love, and whilst his Religion loses so much of its pleasure and sweetness, what wonder if his Charity relish more of drudgery than delight.  
3: That we may not be discouraged from doing good, by any difficulty or misfortune which may attend us in it, in our nightly Reflections, let us judge not the happiness of our success, but the integrity of our endeavour; and let us think it sufficient reward, that we have obeyed God; or if we will measure our success let us examine how much our experience hath improved our Meekness, our Patience, our Reliance, or Charity, for scarce any action, but will exercise some of these graces.  
4. Look upon doing good as truly your Business, as Prayer or Hearing the Word or Meditation, etc. And therefore never think your time misspent, which is laid out in visiting the imprisoned or sick, relieving the necessitous, comforting the afflicted, and reducing those that err into the paths of Sobriety and Truth, though this time be pared off from our Meditations, Prayer, and Sacrament. He is a good man indeed, who prefers meek attendance and ministry, and importunate addresses to the Souls of men before much knowledge, passionate disputes and high pretences.  
O Charity, how lovely must thou needs be in the eye of Heaven, for wert thou planted in all our hearts, Earth would resemble that place above: I will be pleased therefore with myself only in proportion to what I share of thee, for I know this is the Standard by which God now value me, and will hereafter judge me.  
If this be the end of Religion, only to implant goodness and charity amongst us, to make us holy and like God, and kind, and beneficial, one to another what is it, that the World hates it for; I may say, concerning those who persecute Christianity, as St. Peter did of those who Crucified its Author. I wots that through ignorance ye did it, Act. 3 17. Surely it is because you do not discern its beauty, that you do not Love it.  
If any retired life promote the end I have mentioned, as well as an Active, once I would not be thought to condemn it.  

The Prayer.  
O God, the Heaven and Earth are full of thy goodness; the faculties of our souls, and the senses of our bodies are all employed in the contemplation, and enjoyment of it; O make us who worship thee, to imitate thee too, that we may be thy children indeed, make our souls delight to do good, and imprint in us such tender and compassionate Bowels, towards one another, as our dear Lord and Master had towards us, Amen, Amen, blessed Jesus.     

CHAP. IU. Of Chrictian practice in particular.  
HAving considered the Nature of Christianity in respect to practice in the general, I am now to speak of it more particularly, but not pretending to give an account, of every single virtue, I will dwell upon Three. Which contain the substance of the Christian duty, i.e. Faith, Love, and Humility. I will not apologise for the unphilosophical placing of Faith amongst practical duties, the following discourse will clear the reason of it; I place humility in the last place not because there is not an humility which is precedent to, and disposes men for the reception of faith, but because I look upon that humility which is consequent to, and caused by it, and which must always accompany it to render it acceptable, in a more peculiar and proper sense, an Evangelical grace.  

1. Of Faith.  
When I read the glorious Achievements, of a true Faith, Heb. 11. That it subdued Kingdoms, wrought Righteousness, obtained promises. etc. and in one word, supported men under the greatest miseries, and armed them against the most taking pleasures of this World; I cannot sufficiently wonder, that a fuller and clearer discovery of a Heaven, confirmed to us by the strongest evidences, i. e. the demonstration of the Spirit and of Power, should have so weak an influence upon us Christians; we take no more pains for Heaven, than if we did not believe there were such a place, and we have the same cares and fears in respect of the things present, which Heathens and Infidels have; so that tho' we talk much of Faith we make little or no use at all of it;  
Therefore, lest any man delude and fool himself with a persuasion of being endowed with that Faith which he hath not, I'll give such an account of it as agrees with the Gospel of the Kingdom, as suits with, and serves the necessities of mankind, and the end and Aims of God.  
Faith, saith the blessed Apostle, is the substance of things hoped for, and the evidence of things not seen; the substance or presence, the evidence or Proof, 'tis not a slight transient glance, drowsy imperfect assent, a staggering wavering opinion, but 'tis a lively representation, an affective vision, a full persuasion of the glorious truths of the Gospel: when the Objects are so fully and clearly evident that they not only convince, but, take us too; it is having the mind enlightened, and so looking upon things with the eyes of Angels, and judging by the light of the blessed Spirit,  
It is not only to see that the things invisible are, but to see them in some measure, such as they are. Eternity as Eternity, and Heaven as Heaven, that is, a state of truly great, and glorious happiness; on this account, the things present may have a different face and aspect, when regarded by the eyes of Faith, and when of Sense; for sense stops in the things themselves, and regards their usefulness to the pleasure or profit of this present life; but Faith carries its sight forward, and compares the things which are seen, with those hoped for, the things temporal, with those eternal, and then all below appears but mere vanity.  
This whole account of Faith we may find in the 13 verse of Heb. 11. These all died in Faith, (and what it is to die or live in Faith, the following words explain,) not having received the promises, (i.e. the accomplishment of them) but having seen them a far off, (i. e. by divine Revelation) were persuaded of them, and embraced them, (and the natural consequence of this was,) and confessed that they were strangers and pilgrims on the earth: Now Faith is unalterable as to its essence, but its objects may vary, they may be more or fewer, clearer or darker, according to the Nature of divine revelation, Heb. 1.1. its evidence may be fuller or weaker, but still it must be such as may suffice to convince man of the Divine authority of the Revelation;  
As to the Christian Faith. 2. Its objects are the whole Gospels of Christ. God the Father, such as he is revealed by the Son, God the Son incarnate, crucified, etc. The Rewards and punishments contained in it; and all in order to engage us to an entire obedience to its holy and righteous Precepts.  
By Faith I see that God, who is invisible, who though he dwells in Heaven, doth yet humble himself to behold all that is done upon Earth; nor doth he only behold but govern all things too: And whilst I contemplate his Wisdom, Power, Truth, Goodness, Holiness, Justice, etc. manifested to me in the Gospel, I adore and worship him, I love and fear him, I call on and rely upon him, I endeavour to walk before him and be perfect; I know nothing like him, and therefore I desire nothing beside him, or equal to him in Heaven or in Earth.  
By Faith I see the Son of God abandoning the bosom, and the Glory of his Father, descending upon Earth, and assuming the form of a Servant, that by his doctrine and example he might propagate Righteousness and holiness in the world; I trace him through all the Stages of his sufferings, and travel till I behold him fastened to the Cross, and bleeding out his meek and holy Soul at those painful wounds the nails had made; and all this for my sins, and the sins of the whole World; and then with what a strange mixture of Passions that sight fills me! with grief and shame, and yet with love and hope too: How I am amazed to see what indignation a holy God hath discovered against Sin! and how my heart bleeds to think that my sins have treated thus despitefully and cruelly my dear Lord and Master! and with what a melting passion, and vigorous resolutions of a fervent industrious service, and an everlasting zeal and devotion, do I behold the amazing instances of my Saviour's Love, whilst with so much affection and sweetness he laid down his life for me, whilst his enemy and his persecutor! O how I long to do something for such a Saviour as this, to execute my lusts, to bring his and mine Enemies before his face and slay them! and now though a survey of my sins hath filled me with amazement and shame, yet since Christ hath died I look up with comfort, and an humble hope! Since he hath died, did I say, yea rather since he is risen again, for  
By Faith I see him breaking forth with Power and great Glory out of his Sepulchre; I behold him ascending in Triumph up to Heaven; I see with Stephen the Heavens opened, and my Prince and Saviour sitting at the right hand of Power, with one hand despencing his Graces with the other holding never fadeing wreaths to crown the patience of his Saints: And now how I am exalted above Nature, transported above the world and flesh! how this prospect hath disarmed the Beauties and glories of this life of all their Killing charms and Temptations! how my soul leaps for joy to see a way opened into the holy of holies! and to consider the mighty interest I have in Heaven!  
As for Earth, I am so far from admiring it, I value it not; I know I must sojourn here a while, and therefore I must be fed and clothed, but my heavenly Father knows I have need of these things, and his is the Earth, and the fullness thereof, and therefore he cannot want means and ability to provide for me; and he is a wise and a good God, and he hath promised by his Son to take care of me, and all this will invite him to design and accomplish what is best for me: Upon these grounds I think I could hope (like Abraham) even against hope, I could rely upon God without any flattering appearances of promises, Friends nay or any visible probabilities; I am to seek the righteousness of the Kingdom, and permit the Government of the World to the God of it; I am his child and he is my Heavenly Father, to obey is my Duty, and (with Reverence be it said) to provide for me is his.  
By this time it is easy to be discerned what kind of Faith it is must save or justify us; one that enlightens our understanding, and ravisheth our Heart; one that prays and watches, that contends and struggles, and fights and conquers; one that makes us too great for Earth, and fit for Heaven; one that fears, and loves, and worships, and seeks, and relies, and hopes: And then  
3. When it hath done this, when I find my Faith made perfect in Love, when through this belief I find myself a conqueror over the World and Flesh, and have crucified those lusts I did before serve and gratify; then I am full of Joy and peace; Then I feel that pledge of his Love, that spirit which he hath given me, assuring me of the pardon of my sins through the blood of Christ. Then I have a foretaste of the powers of the world to come, and I do in some measure anticipate my Heaven. And not till then.  
For this persuasion of the pardon of my sins (call it what you please, Faith, Peace, Hope, Assurance) is always proportionable to the success I have in my fight of Faith; if I have either falsely betrayed, or weakly deserted a good cause i.e. my virtue under a temptation, which is in Scripture called a Trial; if I have turned my back in the day of battle; then my own conscience condemns me, and because I know that God is greater than my Conscience, and knoweth all things, therefore I cannot expect to stand when I am judged, unless I rally and repair my fault: But if upon a serious reflection upon my life each evening, my conscience acquit me as a Conqueror through Faith and Love, than I rejoice with joy unspeakable and full of glory: what a beautiful morning doth this Faith shed upon any soul! How I long that thy Kingdom, O God, may come! And how I disdain all that this vain World can flatter me with! Then like Peter, though all men should be offended (fall through temptation) yet will not I. Give me a temptation equal to this Faith. (till the sense of my frailty, as in Peter, do lower my confidence and yet heighten my resolutions.)  
And yet all this doth not in the least imply any reliance or confidence in my own Righteousness or works (phrases of the same sense in Scripture.) But that I know Repentance and Faith are proposed as the sole conditions of Justification through the blood of Christ. And that these fruits or effects of Righteousness (I mean a holy life) are the only evidence of these habits; and therefore I can never persuade myself that I believe and repent, till I live well; nor ever flatter myself with Peace, Peace through his blood, till I thus believe and Repent; to do otherwise is presumption not Faith; 'tis the fond and groundless confidence of foolish Virgins, which shall be for ever shut out from the Bridegroom's presence.  
There is not in the book of God any one plainer Doctrine than this. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven: which is, not every one that professes me to be Lord, and so far relies upon me as to knock at the gates of Heaven with presumption of admission, shall enter, etc. If we walk in the light as he (God) is in the light, we have fellowship one with another (and truly our fellowship is with the Father and with his Son Jesus Christ, v. 3.) and the blood of Jesus Christ his Son cleanseth us from all sin. Where, walking in the light (that is Holiness) is supposed as a necessary condition to our purification by the blood of Christ; and, tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, etc. These are the steps or stages by which the Christian maketh his progress into assurance. Tribulation being conquered worketh patience, and Patience experience i.e. a conviction or proof of our Love of God, and this experience worketh hope, which contains in it th' assurance of pardon, and the expectance of a better world; and by the same method doth he who is attacked by the temptations of pleasures proceed to a particular assurance.  
The Sum of all is this; man may be considered in Three states. 1. Of unregeneration, and then he is to be convinced of the truth of the Gospel, (if that be supposed) this belief will easily convince him of his unrighteousness, and show him the wrath of God revealed from Heaven against all ungodly and impenitent sinners, and on the other hand, the blood of Christ (who became a propiation for the sins of the World) will encourage him to hope for reconciliation and pardon, if he repent and rely upon Christ; And it will highly, oblige him to both; or 2. In a state of Regeneration, and then according to that experience and proof a man hath of the truth and sincerity of his Conversion, such is the proportion and degree of his assurance and hopes; which doth not exclude but suppose Faith in Christ; for this is no more than to believe, that now his sins are pardoned, his prayers heard, his services accepted, and he shall at last bear warded, (if he persevere unto the end) in and through Christ. Or 3. In a state of Relapse, and even here, he hath yet hopes, (if he repent) through the blood of Christ. For this is frequently asserted in Scripture. I'll urge but one place. 1. Jo 2. 1, 2. My little Children, (regenerate certainly) These things writ I unto you, that ye sin not; and if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the propitiation for our sins, etc. that by these sins are not understood the unavoidable frailties and imperfections of the best men, but plain and manifest transgressions of the Law, is plain. 1. From hence, that this is the general notion of sin in this Epistle. 2. from the manner of speaking, that ye sin not, if any man sin, which cannot be sense if applied to the unavoidable errors and imperfections of the best of men. 3. They are here said to be of the number of those sins for which Christ shed his blood, and are equalled with the sins of the rest of the World.  
And besides these Three uses of Faith I know none, nor what more can be attributed to, or desired from the blood of Christ; I cannot see, unless men will wilfully abuse their Faith into an impunity and patronage for sin; or what disparagement it can reflect upon this sacrifice of Christ, That it obligeth us to Holiness, and rescues us from the power as well as guilt of sin, I am not able to comprehend; as to the silly scandal of trusting in works, they that know what these words or terms (Justified by works, and justified by Repentance, and Faith) mean, know that the one implies a perfect contradiction to the other, for the former denies any sin or iniquity, and the latter doth directly suppose it.  
4. Without some degrees of Faith, it is impossible that a wicked man should be awakened into any serious sense of his condition, or should be induced to set himself in good earnest to please and obey God; without a good measure of this Faith, the very regenerate will never be able to conquer the World, and subdue the flesh, and enter into their rest, I mean with th' Apostle a Rest from sin, for their endeavours will be but weak and languishing; their prayers cold and faint; the Acts and instances of Religion will be undertaken as a Duty of necessity, not delight; the whole Progress of their Christian warfare, will, like the driving of Pharoahs' Chariots when the Wheels were off, beslow and uneasy; they will be liable to frequent relapses: their Life will not be a firm Peace, but an unstedy truce with conscience: and their Death will be mixed and chequered with jealousies, Distrusts, and faint hopes, like a sky spotted with numerous Clouds:  
But if we arrive at a good degree of this precious Faith, we shall be more than Conquerors o'er the World and ourselves; we shall be placed above the Reach of Temptations, preserved through the power of Faith unto Salvation: we shall be too great to be swollen with vanity in prosperity, or to be cast down in affliction; we shall find all the ways of wisdom ways of pleasantness and all her paths peace: in one word, we shall rejoice always with joy unspeakable and full of Glory, and when our glass is run, and our Lives spent, we shall be translated to the blessed Seats of Perfection and Peace.  
5. For the obtaining, and improving, and confirming of this holy Faith, it is necessary, that our Religion be not mere Credulity or Custom, but that we seriously weigh those two great witnesses our Saviour appeals to, for the proof of his coming from God, his Works and Doctrine; the Power of the one, and Holiness of the other, being sufficient evidences of his Commission from above: To which we must add the Testimonies God himself gave him from Heaven, his resurrection from the Dead and ascension into glory; and all those mighty works performed by his followers in the virtue of Faith in his name; and to be firmly rooted and grounded in Faith through these arguments, is that which St. Peter exhorts Christians to, 1 Pet. 3.15. To be ready always to give an answer to every man that asks you a reason of the hope that is in you.  
2. By frequent retirements and sosolemn and devout Meditation, to acquaint ourselves as intimately as we can with the glorious Truths of the Gospel of Christ, to draw the representations of them as lovely as may be; and to dwell and gaze on the things we believe, till the light of the understanding hath shed itself through the inferior Soul, warmed all our passions, and the Body itself seem to relish and partake of the pleasure of the mind.  
The most useful matter of our Meditations will be 1. The Nature of the the God we worship, I mean the glorious Attributes Mankind is most concerned in, His Truth and Wisdom, his Power and his Goodness: And 2. The Sufferings and the Glory of our blessed Redeemer, as the sole ground of inexpressible comfort; as the most endearing Obligation to Holiness; as the most perfect pattern of Virtue, and the most lively instance of its reward.  
3. We must add to both these means, incessant prayers offered up with a fervent Spirit at the Throne of Grace, for considering the darkness and indisposition of our Natures, we have altogether need of the assistances of the Divine Spirit, and therefore  

The Prayer.  
O Eternal God, the God and Father of our Lord Jesus Christ, the Author of all good gifts, enlighten my understanding, that I may believe thy Gospel; set at liberty my will, that I may approve and love the things that are excellent, that the belief of the Gospel of the blessed Jesus may engage me to Love, Obey, and Rely upon him, give me such a lively sight, and firm belief of the things not seen, as may raise me above all the corruptions which are in the world through Lust, and make me partake of the Divine Nature, that so my Life may be full of Joy, my latter end of Peace, my Soul in its Separation of Rest, and my whole man in the Resurrection full of Delight and Glory. Amen, Amen, Blessed Jesus.    

Section 2. Of Love. 1. Of God. 2. Of our Neighbour. Of the Love of God.  
Love is not a meet Approbation of the understanding, but also an affection of the Will, (or Heart in Scripture phrase) And therefore Coldness and Indifferency in Religion, and warmth, and passion for the world, cannot be justified by bearing ourselves in hand, that we do nevertheless Love God, because we do prefer him in our thoughts above all things, and because we will not do what will displease him; for the former of these may be an unavoidable consequence of a clear understanding, and the latter of an innate Self-love, which may be able to restrain us from the Commission of those sins, which we believe will do us an unspeakable mischief.  
These do well in their place, and are presupposed to the love of God, for no man can love God unless he know him; nor will any man make any distinction of Good and Evil (i. e. lovely or hateful by consequence) unless he love himself; but yet these are apparently distinguishable from, and can stand separately and alone without the love of God; and therefore let none deceive themselves, for To love the Lord our God with all our heart, and with all our Soul, and with all our strength, and with all our mind is something more, than to entertain an honourable opinion of him, or to avoid affronting him, because he is able to punish us; the Scripture expresses this love by Delight and Joy, by Desire and Longing; Hungering, Thirsting, Seeking, and the like; and more fully; if we love God above all things, our hearts will be where our Treasure is; our affections will be fastened on things above; and our Conversation will be in Heaven, because our God is there;  
Now we cannot converse with Heaven but by Faith and Hope, Meditation and Prayer, etc. And therefore it must follow, that they who love God must be industrious to improve these Graces, and be frequent in the exercise of these Duties, as the Means and Instruments of enjoyment: And  
2 If we love God we shall hunger and thirst after Righteousness and Holiness, which beautifies the Souls, and renders us like God, and therefore amiable in his eyes; and we shall delight in all those good and virtuous actions, which are the proofs of an inflamed affection, and endear us to God, he that loves him keeps his Commandments: and we shall hate nothing so mortally as sin, because it stains and sullies the beauty of our Souls, distastes the God we love, and interrupts our peace and joy, and extinguishes our hopes; and, if this be the frame and habit of our Souls towards God, then because we cannot love or serve two such contrary Masters, as God and the World, therefore  
3. These temporal things which are seen, will appear very cheap and inconsiderable to us, and our concern for them will be so cold and indifferent that no change which betides them, no imaginary excellency that is in them, will be able to raise our Passions to distract our thoughts, to abate our diligence, to divide our affections, and overthrow our Faith; for the love of God, the prospect of a more glorious life will have disarmed the Glory, Beauty, and Wealth of this World of all their Charm and Temptation; and if so how can we then be led captive by what we do not in the least admire? How can we be afflicted at the loss of what we do not value? or, Why can we not be calmly divided from what our affections have renounced already?  
Vain World adieu! I am above either thy Menaces or Flatteries: I fear nothing, because I am at peace with the God I love; and I despise thy guilded dreams, because the love of my God swallows up all my desires, and I am content to have no portion but him alone: How my Heart pants after thy Courts, O God, the Holy of Holies, the Heaven of Heavens, where I shall for ever behold thy face, and Reign in the Kingdom of my blessed Saviour for ever and ever! Now with St. Paul, I long to be set at liberty, to be dissolved from this body, and to be with Christ, nor should I willingly stay longer here on Earth, but in Obedience to thy holy Will, and a design of spending this life in doing Service to thy glory, and in expressions of my love, in Long, and Watch, and Sufferings, etc. And when I consider this, merhinks my Life's too short, and I shall go to Heaven too soon, and I could wish my Sun would stand still a little that I might do and suffer something for my Lord before I go to enter into his joy, and to receive a Crown.  
It is true these are heights of Love, which all do not, though it were to be wished all could attain to, for we have need of sanctified passions to enable us to do our duty with delight and vigour; But none are from the want of such degrees of Ardour to conclude themselves, either wholly void of the Love of God, or deserted by him; for God is a Being infinitely above our conceptions, and that of him, which we do conceive, as Power, Wisdom, and Goodness, though amiable, yet are spiritual, and not the objects of sense, and therefore do not move us with the same violence that sensible things do, whence it is easy to conclude, that our love of God is of a different nature from that we pay the creature, 'tis a more spiritual affection mixed with Adoration, 'tis an awful desire of pleasing and enjoying him, not always terminating in so vehement and sensible a passion as visible objects beget in us; and therefore the safest way is to judge of our state not by transports, but by the firmness of our Resolutions, and by the constancy and cheerfulness of our Obedience.  
But because as there is a more peculiar presence of God (as I humbly conceive evident by Scripture) so by consequence, there may be a withdrawing and retirement of that presence; therefore when I find my understanding dim and clouded, or distracted and shaken with suggestions to unbelief, my desires lukewarm and grovelling, my Devotion faint and drowsy, and my communion without gust and relish, I am weary of myself, and I have no rest by reason of thy absence, O blessed Lord. Then first I lay before me my Life and review my Actions, which are late and fresh in memory since this ill temper hath seized me, and examine what it is hath displeased my God, and if I find the accursed thing that drove away a holy God, I cast myself down before him, and abhor and renounce it: But secondly, if sin do not appear to me to be the cause of this indisposition and listlessness, than perhaps I have not been as watchful and industrious to improve my Graces as I should; or if this be not it, perhaps 'tis but an alteration in my body that clogs and benights this Soul, and then I groan at the miseries of my Pilgrimage, and bemoan the infelicities of my Nature; but if none of these appear the cause, Than thirdly, I rest humbly patiented, waiting till God please to return to his resting place: it were Pride and Sauciness in me to expect my Heaven here; to be impatient, unless I live always in ecstasies caused by the divine pretence: I will meekly set myself to my duty, and submit to his blessed Will, whether he think fit to Crown my Cup with overflowing joy, and to reward my labour by inward transports or not.  
And is it not fit, I should thus Love my God; whatever there be which can take and endear a rational and excellent spirit is to be found in him: all the notions I can possibly frame to myself of a spiritual perfection and Beauty, I conceive, united in him; Goodness, Wisdom, Power, Truth, Constancy, are the Characters by which the Gospel discovers him to us, and these have unspeakable charms upon all ingenious minds, and they are intelligible enough to any that will consider them; it is true he is a spirit, and so, incomprehensible to us in his essence and therefore I cannot frame to myself an Image for my Love as one friend doth of another, but the time will come when I shall be spiritual enough to see him as I am seen, and then my delight and Love will be proportionable in some measure to his beauty and perfection; in the mean time, my Reason as well as the Gospel assures me that he is infinitely aimable though that beauty be now a Light that is inaccessible.  
But besides this, that great Character of Love and Mercy, (manifested in its most excellent lustre in the Gospel) is enough to endear him to us; He is not now our Father only upon the account, of Creation and Providence, because he hath made us, fed and clothed us, these are Common and trivial mercies compared to the obligations of the Gospel, i. e. the Redeeming us from our evil conversation by the blood of Chri●● and the power of his Spirit into that holiness, which is his own Image and resemblance: the designing us for the joys and pleasures of his own Heaven; his readiness to pardon our transgressions; his care employed upon us against temptations, his delight in us, etc. If the World could show us such evidences of Love, or could assure us of such an Eternity, if it could tell us, as the Serpent did Eve, eat and ye shall be as God then indeed there were temptation in it, but till it does there's none really:  
Besides these two considerations, of the aimableness of the divine nature in himself, & his goodness to us including his infinite power too, there is but one thing more which can be a proper motive to engage our affections; that is, that such an object be lasting, and this is the great prerogative of God alone, that he never changes nor dies, he will for ever be what he is now; most perfect, and most gracious.  

The Prayer.  
O Glorious God, it is the sole excellence of my Nature, that I am capable of loving thee; and it is my glorious privilege, that thou art pleased to suffer and admit of the addresses of my Soul; in this only I am a kin to Angels. In those talents which serve only to the end of a corporal life, I am out done by Brutes: O therefore give me grace to dwell as often as I can in the divine contemplations of thy nature, to look forward to that glory which thy bounty hath revealed and promised me; to consider by what methods of infinite Love thou dost prepare me for it; and let all this make me love thee above all things, and desire to know nothing but Thee my Heavenly Father, and Jesus Christ, and him crucified, Amen, Amen.  
2. The Second part of Charity is the Love of our Neighbour, of which now.  
Charity is in short, the Love of our Brethren, or a kind of Brotherly affection one towards another; the Rule and Standard by which we are to examine and regulate this Habit, is, that love we bear Ourselves, or that which Christ bore us, that is, that it be unfeigned, constant, and out of no other design but their happiness.  
The Apostle 1. Cor. 13. taking Charity in a most comprehensive sense, as it animates all other graces, and influences all our actions, which relate to our Neighbour; doth thus divinely describe it. Charity suffereth long and is kind: Charity envieth not: Charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity (or wrong) but rejoiceth in the truth (faithfulness or fair dealing) beareth all things (or rather covereth or concealeth, i. e. others Error) believeth all things, hopeth all things, endureth all things.  
But now to reduce all to fewer heads, and to consider Charity in a closer sense, it contains two things. 1. The doing good to, and 2. Forgiving one another. The things which are capable of receiving any benefit by our Charity are our Neighbour's Reputation, Body, Soul, and therefore,  
1. Charity secures man's credit, by denouncing a Hell to the Slanderer, and Whisperer, and Evil speaker, etc. This Charity obligeth us not to give way to weak surmises, but to be forward to believe the best, in favour and excuse of an Error, not to proclaim another's faults though true and real, unless the discovery may serve a better end than the concealment; which is, that thinkest no evil, beareth all things, that believeth all things in the Apostle; and if it forbidden these sins, much more those blacker of open Slanders and private whispers.  
Nor doth this Charity oblige us only not to wrong our Neighbour's credit, but as far as we can, not to suffer it to be wronged; to protect and generously rescue their Reputations from the jaws of the Persecutor, to awe and check the Slanderer by the Majesty of an holy Anger into shame and Confusion; for otherwise we become accessary to those slanders we entertain and give ear to;  
If we consider that to blast a man's Reputation, is to render him the Scorn and Hate of others, and a Burden to himself, it cannot be that we should be willing to heap such kill mischiefs upon the Head of one we Love, and Charity is supposed to love all.  
2. Charity ministers to the Body of our Neighbour; if we will act like men possessed by that Charity which suits with the Spirit of the Gospel; our Hearts and Hands must be always open to our Brother's necessities, our Souls must delight to do good and to be kind; And if we are not able to redress their grievances, or relieve their pressures by our wealth or interest, we must ease them by our compassion, comfort 'em by holy advice, and secure them by our Prayers '  
All that profess Christianity, believe this a Duty, and yet how great and numerous are the sufferings of the needy and distressed, and more great and numerous are the luxuries, and the wantonnesses of the Rich; but it happens thus all acknowledge the duty but shift it off by two pretences. 1. Their own inability. 2. The demerit, or unworthiness of the needy person.  
In answer to the first pretence, it must be confessed; that it is not only Lawful, but our duty to make provision, first, for ourselves and those who are more nearly related to us, but then. 1. The measure of this provision must be our necessities not wantonness; for, if we refuse relief to the poor on this pretence that we cannot support our vanity, and gaiety, and their poverty together, undoubtedly we shall perish under the guilt of uncharitableness. 2. The present time, not the vain fears of the future must determine this necessity, for if we deny an alms out of our present plenty upon an idle fear of future want, it is so far from being a just excuse, that it is a double crime, distrust in God, as well as hard heartedness to our Brother, contradictory to Faith, as well as Charity.  
I will answer to the Second pretence by degrees: and therefore, 1. Suppose the worth or worthlesness, or what's more, unworthiness of the distressed person, be only doubtful and suspected, then certainly it is not agreeable to Charity, to give up a Brother to ruin, upon a vain surmise; we are not to dispute their deserts, but to regard their wants, I'm sure this is the safest side, Charity may be mistaken, but shall never be unrewarded, we are herein, (I think) to imitate that Wisdom and Goodness which dispenses th' Alms of our Heavenly Father; he hath, no doubt on't, particular favours as well as a particular kindness for the good and holy, but as he is the God of all, so those his benefits, which all stand in absolute need of, are common to all: but 2. Suppose the distressed person be really as Evil, as Needy, unless I am sure that my Charity will feed his vices; I cannot tell tho' God hath pleased to pass a sentence of affliction upon him, whether he hath appointed me to be the Executioner of it, by withholding that aid which may reprieve his life; how know I but that in those moments I lend him, he may return to himself and to his God, nay, more whether my Charity may not be a motive to reduce him; and happy I, if I may so cheaply bestow a double life of body and of soul, if I may so easily retrieve a soul my Saviour died for, and whilst I give an alms, in some sense, bestow a Heaven too!  
But if those I relieve should be the Children of my Father, the fellow heirs of Salvation, how happy an opportunity is light into my hands of obliging those who are so dear to Heaven, whose interest is so powerful with the God I worship! Yet,  
Lastly, in general, whatever the occasion be, whatever the persons; blest be the hour wherein I have an opportunity to evidence my Love to God, and to part with something for the sake of my dear Saviour! Blessed be the hour, wherein I can lay out, the very superfluities of my trifling stock, for a Mansion in Heaven, for an abode in everlasting bliss; where in I can honestly buy the Prayers of the poor, i. e. it may be the intercession of the blessed spirit for me; however, they are prayers which are very seldom insignificant, for if God hears, when they curse in bitterness of Spirit, (when certainly 'tis his goodness, not their piety, which makes their Prayers heard,) how much more shall his goodness invite him to hear, when they bless, in the cheerfulness, and refreshment of their soul. Lastly, how comfortable will my reflections on my Charity be at the hour of Death, and in the day of Judgement, for (be it with an humble reverence spoken, though in imitation of my Saviour) how will, that Jesus whom I have fed, when hungry, clothed when naked, visited and comforted, when sick and imprisoned, ever give me up to an Eternity of flames!  
3. But yet this is not the whole of the object of our Charity; there are, whose souls are poor, diseased, and distressed, as well as their bodies, and can an ulcered Leg, or withered Arm, deserve my pity more than a leprous soul! can I choose but melt and soften at a sight which speaks a present, and bodes a future misery! is the eternal welfare of my Brother grown, so contemptible in my fight, that I'll not spend an hour or word to ensure it! Alas, how then dwells the same spirit in me which was in Christ Jesus.  
Well then, I will go and visit sick souls, I will prescribe, and press, and Watch, and Court, and if I see them profligate beyond the hopes of recovery, I'll recommend them, as I do departing friends, in Prayers and Tears to God; and whatever the success prove to them, it will be kind and favourable to me, Angels will offer up the incense of my Prayers, and bottle up my Tears as well as those spent on my own sins; and my God will multiply and increase my Talents, when he sees that I spend them well; and the World will Love me, and the very wicked will praise and justify my God, for these effects of his good spirit.  
Sect. 2. But nature itself seems to incline us to these Acts of Charity, as far as they concern the Relief of the necessitous, the comfort of the afflicted, and Ministry to souls; nor can we share in humanity, but that we must partake of some degrees of, and aptnesses to Christianity: the most difficult part of Charity is still behind, i.e. the forgiving injuries, or more, the returning good for evil, and yet if we will be the followers of our blessed Saviour, the Children of our Heavenly Father. This is it, that we must labour after, that our souls may be so exalted and heavenly, so good and holy, that they may not be easily ruffled into peevishness and frowardness, much less rankle into a settled malice and a resolved revenge, but that they may be all calm and smoothness, all Love and sweetness.  
Then indeed we may think ourselves the Children of God, when we can look upon injuries done us with the mildness, which arises from a sense of our own frailties; with a meekness, which is grounded upon our own worthlesness▪ with a compos'dness of midn which remits all to an Almighty and wise God; and with a compassion which the consideration of their folly, and sin doth awaken in us: when we can have the Charity to believe a just cause of men's actions concealed though we can discover none: or if the malice be as plain and evident as the wrong, then if we can pray for those who curse us, honour and Love those who treat us with despite and scorn, if we can support the interest, and buoy up the reputation, of those who have used us, shamefully and ungratefully, after we have Loved, and after we have served them; if we can do this, than indeed the spirit of the Gospel, a Spirit of Peace and Love abides in us.  
And that I may arrive at this perfection, I reason thus with myself.  
'Tis true he hath wronged me, but unless it were, for conquering wrongs what need have I of Christian patience! Where is the meekness of the Christian spirit, if I am hurried away by the same passion with an Heathen and Infidel! I look for my reward from God not man, and therefore I am not at all concerned, that he doth not requite my kindness by gratitude in his behaviour. I am the Disciple of Christ, who laid down his life for his enemies, and the Child of that God, who is kind even to Rebels and sinners, and why should I think it enough to divide my kindnesses only amongst my friends. I am pressed by the Conscience of a duty, and I do not so much mind an injury, as in what manner I am obliged to receive it, lest I transgress as much by impatience, as mine enemy hath done by injustice. I love my own peace and rest, and would not be disordered, and breed a storm and tempest in my bosom, for why should I be so foolish, as to transform another man's sin into my punishment: and lastly, I am now upon my journey, and am hastening toward my Heaven, and I would not be stopped and detained in my way, much less turned out of it, by the silliness and impertinency of a trifling sinner.  
And besides all this, I consider, that these men who wrong me, though thus kind and unjust they are yet my brethren, the workmanship of my Father's hands, the purchase of my dear Lord and Master's blood, partakers of the same promise, and salvation, (unless they receive the Grace of God in vain,) and how can I do any thing to them but pray for 'em and bless them.  
Yet after all, being still but mortal, but flesh and blood, some little aptnesnesses to impatience and revenge may remain in me, and therefore if at any time my blood begin to Chafe my Choler boil, my Spirits chill with envy, or mutiny with despite: I retire from the provoking object to my God, and am not at rest till I have laid the evil spirit, till I have stifled the sin in its first throws and pangs; I bemoan my unhappy nature, and blush at my own weaknesses, and strive, and meditate, and read, and pray, till my Tears refresh me, and my repentance ease me, and upon this sometimes, I find an extroardinary calm and lightsomeness, ensue, such as I fancy that of a demoniac, when the ill spirit was cast out, or of one suddenly cured of a disease by th' Almightiness of our Saviour's word; sometimes I continue a little heavy and oppressed, as when the ill spirit went out, yet so as to rend the man, and then (not leaving off, but in ejaculations repeating my instances to God,) I betake myself to something which may divert my thoughts and deceive my pain.  
Secondly, In the survey of my daily Deportment, which I make each night, I drag forth the Crime into the awful presence of an holy God; and there arraigning it of all the mischiefs it hath done me, of all the troubles it hath given me, and laying before myself seriously and devoutly all the obligations I have to the practice of the contrary virtue, I condemn it, with an holy indignation, I cover myself with shame, and sorrow, and renew most solemn resolutions against it, and earnestly beg of God his assistance against his and mine enemy.  
This is a method which will undoubtedly lead us to a most certain conquest, for it doth naturally tend to soften and calm the mind, to possess it with greater degrees of meekness, and deeper aversions for causeless wrath; and it sets the soul upon its Watch and Guard, so that it cannot be frequently surprised into passion; and lastly, it engages the Divine Spirit in the quarrel, which sure is no impotent assistance:  
And therefore I cannot for my life reconcile this deportment each night, with a repeated frowardness and peevishness each day, much less with anger digested into a sullen hatred; such (I am afraid) do not strive and therefore they do not conquer; they neglect the means God prescribes them, and therefore he doth not vouchsafe to relieve them; either they do not at all examine and repent in the presence of God; or else they do it transiently and perfunctorily; or else they Love the sin, and therefore conceal and shelter it; or else they are fond and partial to themselves, and therefore cover and excuse it; and any of these faults is enough to undo them.  
Having taken this survey of Charity, it is now time in the last place to consider by what powerful motives, the Gospel obligeth us to this duty;  
1. The first, may be taken from the nature of Charity itself; it is remarkable, that St. Paul, 1 Cor. 13. Designing to prove the excellence of Charity above any other spiritual gifts, thought it enough to describe it; for no body can know what it is, and not presently discern how useful and serviceable it is, to the happiness of mankind; the pleasures of the Rich, and comforts of the Poor; the safety of Government, the peace of Families, and the delight of Friendships, are all built up upon it.  
Next, Charity fails not, but abides for ever. ver. 8. of this same Chap. It is a virtue that constitutes a part of Heaven, and helps to make up the enjoyments of that state of most perfect bliss; and certainly if we could but imitate the virtue and perfections of Heaven, we should in the same degrees and proportion partake of its happiness too, and that which is one of the great ingredients of the pleasure of the other World, would if practised be no small addition to that of this:  
These being the glorious consequents of Charity, it is but natural and reasonable, that we should love it as we do ourselves, and pursue it with the same eagerness we do our pleasure & our happiness.  
2. From the nature of God; who hath sufficiently manifested himself to the world in all his works to be Love. God is Love: Of which, what more amazing instance can we have, in him, than his giving his Son to die for us, and pardoning us freely through his blood; and in his Son, than in offering up himself for us!  
And because uncharitableness bears such a contradiction to his Nature, he therefore resolves, that no such monstrous and ill-natured Creature shall enter into Heaven, and hath frequently assured us that our deportment towards one another shall be the Standard and measure of his towards us; If ye forgive men their trespasses, your heavenly Father will also forgive you; but if you forgive not men their trespasses, neither will your Father forgive you your trespasses, Mat. 6.14, 15.  
The natural influences deducible from hence are, that he, who loves God must love his Neighbour also, because he cannot be the Child of God, nor acceptable to him without sharing of that blessed affection which God hath for the world; and though the provocation of a Neighbour may have very justly incensed him into hatred and desire of revenge, yet he cannot refuse his pardon to the requests of a God who hath done so much for him, and of Jesus who hath died for him. And Secondly if we cannot be pardoned ourselves, unless we pardon others, it seems our own necessities as well as theirs engages us to Charity, for we are become both Criminals and Judges at once, and whilst we forgive others we are merciful to ourselves, and whilst we revenge and hate others we are cruel and barbarous to ourselves.  
3. The Gospel establisheth a closer Relation between mankind than that of Nature: by the communion of the same Faith, the same Spirit, the same Sacrament, (whereof one is but a holy league of Charity) and so in one word we are incorporated, and become all but members of the same body: and therefore as in Joseph nature prevailed above the sense of wrongs, and remembering not that they were his enemies, but that they were his Brethren, he fell upon their necks and kissed them, and wept through joy and tenderness towards those Brethren, who without the least softness or relenting had exposed him, if not to a certain death, to banishment and slavery: so must we Christians, remembering by what ties we are fastened and united, no more harm or hate one another than we would our own limbs, our own Bodies:  
4. The Gospel convinces us of the meanness and worthlesseness of all things here below, not only of Wealth but even of Reputation and Life too (of the Body, the Soul's secured beyond the reach of man) and so makes it both the easier task to part with them in the service of Religion, and not so easy to ground the subject of a quarrel on them.  
5. It annexes precious promises to the performance of this duty. i e. an assurance of Reward in this Life, and in the other, of happiness in overflowing measures.  
By this time it is easy to discern,  
1. What kind of thing true Charity is: How sweet and gentle, how kind and meek a temper it is: how beneficial to mankind, how delightsome to ourselves, and how like God and acceptable to him it makes us.  
2. What a Stress God lays upon this duty; how dear a value he hath for it; that Charity is the very Life and Soul of Religion; and that to be a Christian without Charity is an unnatural contradiction: And therefore  
It cannot choose but raise my wonder to observe that there are a sort of people, who tho' they do no harm, do no good neither; who study nothing but their proper interest and pleasure, and so if just (which is the most) are far from Charitable; and yet they hope to be saved. Much more am I amazed to observe, that there are another sort, who are mere Lions in their families, Bears and Wolves in the Neighbourhood, and it may be worst in the State, who are bad Neighbours, worse Husbands and Masters, worse Subjects, and yet they call themselves Christians, which is for men, who are not fit to live on earth, to hope for Heaven. And yet I still wonder more, when I observe, that there is another sort of men, who are great Devotionists, long and sometimes passionate too in their prayers (unless the passion be merely threatical, which is not a settled affection, but the mere sally of a sudden heat) severe and grave in their outward deportment, and huge zealots for this or that cause or particular doctrine, and yet they are froward, and peevish, sour, and sullen, and censorious, and covetous, and proud, and insosolent, and disobedient, and yet these men are so far from calling into question their Salvation, that they count themselves spiritual, and the especial Favourits of God, despising the rest of mandkind, as carnal, moral, blind things; by what means they arrive at this dangerous state I will not now examine, but I will beseech all such to lay to heart these general truths; that he who Loves his God, must Love his neighbour too, he that prays must do good and communicate too, he that is devout and zealous must be meek and humble, and charitable and obedient too, or else their Religion is unnatural, their devotion a mere humour or melancholy or any thing but holiness; they are so far from being Christians, that they want some degrees of humanity, to perfect them into Men.   

The Prayer.  
O Most gracious and Merciful God; enlighten my understanding, that I may know thee, and discern the loveliness and beauty of all thine attributes, especially thy goodness towards the Sons of Men; and shed forth, thy spirit of Love in my heart that I may seek thee, and delight in thee, and make it my business to contemplate, and to serve thee.  
And may the example of thy Mercy toward Mankind, and me in particular, and the example of my blessed Saviour, laying down his life for his enemies; enkindle in me such a true affection towards my neighbour, that I may Love him as myself, or as Christ Loved me; that I may walk as the blessed Jesas did, in abundance of kindnesses and meeknesses, and patience, and in all instances of a Heavenly Charity; and so may at last enter into that Heaven, which is the eternal abode of peace and Love. Amen, Amen, blessed Lord.    

Sect. 3. Of Temperance.  
By Temperance is meant, such an abstinence from the pleasure of the body, as the Gospel requires; and therefore I will inquire.  
1. What rules of Temperance it prescribes us.  
2. What motives to the duty it makes use of; and  
3. What method it enjoins for the attainment of this grace.  
1. Of the Rules of Temperance.  
The common Rule and Standard which most have made use of to conduct men in eating and drinking, etc. is the end of those Acts, that is the health and strength, (the welfare) of the body, but I have great reason to dislike of this Rule, for if extended any further than to eating and drinking, it is apparently false; and, I hope, none will affirm, that all those pleasures, which are not inconsistent with the welfare of the body, are therefore not inconsistent with Religion; being applied to eating and drinking, etc. in a strict and close sense, it lays a snare for men's consciences and must reduce all to the mere necessities of Nature, and so many enjoyments which are innocent enough, nay sometimes upon some emergences necessary, will be utterly sinful; and Religion will be made a mere burden, and men's minds be filled with endless scruples: if taken in as wide a sense, as some men, I see, understand it, it opens a gap to sensuality and unchristian freedoms, for I do not question but that any man without prejudice to the happiness of his body, may be guilty of intemperance in that notion that I have of it; that is, any man may eat or drink to the enraging of his lust, to the softening and sensualizing of his mind, etc. without the hazard of a Fever or a head ache: On these accounts I cannot but look upon this Rule as very useless and improper, if not dangerous for a Christian, and a proper rule of nature only in such a state which hath no prospect of another life; and therefore I think myself obliged to inquire in the Gospel for better. I think than we shall easily find what it is the Gospel means by temperance, by enquiring.  
1. What is the end it aims at in enjoining this Duty.  
2. By what words it describes and expresses it.  
3. The examples of our Saviour and his followers in this point. Likewise the motives it adds, and the method it prescribes, will serve to clear up its intention to us.  
The great end St Paul suggests to me, 1 Cor. 9.25. Every man who striveth for the Mastery is temperate, in all things; intimating that the means are then proper, when they are suited and fitted for the attainment of their end; and by the allusion implying that the end of our Temperance is a striving for the Mastery, that is a Conquest over the World, and the body; for the Gospel represents the World and the Flesh, as those enemies, against which the Christian is to be engaged in a continual warfare, and tells us, that the lusts and pleasures of them do War against the Soul. Religion being nothing else but the Love of God and heavenly things, the Gospel endeavours all that it can to wean us from all fondness for, or delight in, the world and the flesh; it being impossible to serve two such contrary interests: By a clear consequence from all this, I conclude that we are to endure hardship as good Soldiers of Jesus Christ; that we are to abstain from fleshly lusts as strangers and pilgrims; in plainer words, that that abstinence from sensual pleasures, which renders the body tame and governable, serviceable to the soul, and cheerful in the exercise of Religion, which doth enfranchise the mind of men from its captivity to sense, which doth establish its dominion over the brutish part; so that the man lives the life of faith, and not of sense, is disengaged from the World, and so ready to departed; is that Temperance which the Gospel of Christ requires: and by consequence on the other hand, that that indulgence to worldly pleasures, which tends to pamper and enrage the body, to awaken our passions for this present state, to endear and recommend the World to us, to make the minds of men soft and feeble, heavy and sensual, to make our temper delicate and wanton, unable to suffer, and froward, if our appetite be not satisfied, is flatly contradictory to the Temperance of the Gospel of Christ.  
This is a Rule, which if well considered, and conscientiously applied to every particular, will sufficiently conduct man in the paths of this great duty, and answer all scruples concerning the enjoyment of pleasures, whether they be real or fantastic ones. For is any man such a stranger to himself, that he doth not understand the working of his own soul: that he cannot give an account of the passions which he feels nor, know by what methods he is betrayed into the Love of the World, and a decay of his Religion. Doth not every man feel what kind of eating and drinking clogs the soul and emboldens the body; what kind of sights or dalliance doth dart the poison of lust and ambition into our very souls? Or what doth thaw and melt us, and make us Love and hate, delight or grieve, hope and fear like the Children, not of Light but of the World; certainly unless a man will impose upon himself, he must needs discern the birth, and growth of his own Passions, and discover the methods by which he doth insensibly degenerate into a lose, or cold, or senseless Spirit.  
2. This Temperance is in general expressed in Holy Writ by Mortification, and Holiness: the former imports such a change in the body, as flattens and deads' its appetites for the World; I am crucified to the World, and the World is crucified to me: The latter imports, an excellent and Godlike nature, a transformation of man's into a spiritual a frame, as man in this imperfect State is capable of arriving at.  
And certainly, men thus qualified can not place their delight in the sensual enjoyments of this life, how innocent soever they might be, the World hath nothing agreeable to souls of this Heavenly nature, nor nothing worthy of them: Temperance in the particular branches of it, is called, Purity, Sobriety, Abstinence, Modesty, etc. all which are to be interpreted; according to the method of the Spirit, in a sense which doth not only restrain the outward Acts, but also the inward passions of man, in a sense which doth not only forbid the commission of gross sins, but also all tendencies towards them in the body, and in the soul: Conformable to this Doctrine were  
3. The lives and examples of the Holy Jesus, and his followers, (tho' peradventure it would not be altogether errational to suppose, that the extraordinary measures of the Divine Spirit, in his immediate Disciples, and their conversation with the blessed Jesus, and afterwards the fresh memory of all his Power and Glory, might render a corporal discipline the less necessary) I will not deny but that our blessed Master, did often accept of entertainments, (nor did I ever design to forbid any such thing on particular occasions, which may warrant them) but it is easy to observe, how course, and plain, and sparing his constant Diet, with his Disciples was, how frequent in his fastings, and his watch, he was: As for his Disciples after his departure, their lives were but a constant warfare, and the World, and the flesh their enemies; they Lived like strangers and Pilgrims upon earth, and their pleasures were altogether Spiritual and Holy.  
These were the paths that they trod towards conquest, and a glorious Crown; and I can easily conceive how their Life was filled with such spiritual ravishments; how they longed for the appearance of Christ, and how they left the World with such glorious assurances as that, I have fought a good fight, I have finished my course, I have kept the faith (all which may have regard not only to his sufferings, but also to his conflict with the flesh too) henceforth, there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that Day; and not to me only, but unto them also that Love his appearance.  
But, how that softeness of conversation, that full and luxurious feeding and drinking, that garishness and wantonness of dress, that sloth and lazyness of Spirit, which is so universal in the world, can become the life of a Soldier of Christ, I am not wise, nor lucky enough to comprehend.  
But I can now easily discern from whence it proceeds, that Religion seems so unpleasant a thing, and that men are so unwilling to departed hence into another life, it is because we are such imperfect Christians, and we live sensually.  
It will therefore behoove us, to lay to heart the great motives, by which the Gospel engages us to this duty, as,  
1. The nature of our present State in this World, the poor soul lives in a treacherous body, and a tempting World, both which conspire its ruin; and therefore it must be upon its watch, upon its guard; it is not a time for mirth, and pleasure, and feasting, when the enemy hath seized the outworks, and entered into the very Suburbs; the soul is striving for the Mastery, and is it sense to arm its enemy, and feed it into a fierce and brutish courage? by indulging to those enjoyments which are the food and fuel to its lusts? every sensual pleasure it indulges to the body is a plain giving ground before the face of its enemy.  
2. The reward of this spiritual conquest, which is fullness of pleasures in the life to come, an Eternity of bliss and happiness; and how rational is it to prefer Eternity to a moment, and that exceeding weight of glory and unspeakable, unconceivable pleasure, to the dreams and mockeries of this imperfect State? even in this present life, we think it becomes our wisdom to renounce trifling pleasures out of the prospect of greater; what a Discipline of severities, did those contenders in the Grecian games run through out of the hopes of honour and applause? from whence St. Paul excellently argues, if they did this for a corruptible Crown (a Crown of Leaves,) how much more should the Christian for an incorruptible one?  
3. The example of a whole Cloud of witnesses gone to Heaven before us, who pressed in through this narrow way and straight gate; but especially the consideration of a crucified Saviour; for what have we to do, who have taken up the Cross of Christ, with rioting and drunkenness, with Chambering and wantonness? What resemblance is there between his Crown of Thorns, his Scourging, his Agony, etc. and the security and sloth, the gaiety and vanity of a sensual life? for shame, let those, who profess Christianity do something which may become men who have taken up the Banner of the Cross.  
4. The great advantage and pleasure of the State of Mortification. 1. The Soul enjoys a more entire peace, a more absolute empire, and is not alarmed by the daily mutinies of rebellious lusts. 2. It is become a fit Temple for the Spirit of purity to dwell in, for the Spirit of glory and of God to rest upon, and the consequence of this will be abundance of inward pleasure, of peace, and joy, and hope.  
5. The uncertainty of the time of our Saviour's appearance to judgement, and who, that hath a grain of sense, would be surprised by that day at unawares? who would be overtaken by the Judge of the World, in surfieting and drunkenness, or any other of the sinful pleasures of this Life.  

The Prayer.  
O Thou God who art a holy, and a pure Spirit, sanctify me in Spirit, Soul and Body, that I may offer up myself unto thee, a holy, living and acceptable sacrifice! Enable me to fight the good fight of Faith, to take up the banner of the Cross against the World, the Flesh, and the Devil; to imitate my holy Saviour, and his blessed Apostles, that having subdued the Flesh, and conquered the World, I may enjoy a more entire peace, and pleasure in my life, and may at last departed with the greater cheerfulness and triumph out of it, and receive from my blessed Saviour an incorruptible Crown. Amen, Amen, blessed Jesus.    

Sect. 4. Of Humility.  
This is the Ornament and Guard of all our Graces, that which sets off and illustrates all our excellencies, and keeps us upon our Watch to secure them; it is both the foundation and perfection of all virtue; even holiness and goodness without it, would be unacceptable to God; and therefore it is well worth your consideration in the next place.  
Humility is a mean opinion, or rather the true knowledge of ourselves, a sober contemplation of our infirmities, and a real persuasion of our imperfection: which is St. Paul's sobriety of Spirit, or humility of mind, contrary to the being puffed up.  
The sense of this shedding itself upon the will, renders men modest in their desires, and humble in their deportment, which is that other part of humility, whereby a man is enabled to reject praise and honour, and to debase himself to the meanest offices; thus the blessed Jesus sought not his own honour, and he came not to be ministered unto, but to minister.  
There are three things, which are liable to be made the grounds of pride, the gifts of Grace, of Nature, and of Fortune: but the humble man, in respect of the gifts of Grace, looks not upon what he hath attained but what is still before; he pays his sacrifice of honour, not to that earthen vessel, which contains the treasure, but to the God from whose fullness it is derived; he dwells not upon the pleasing spectacle of his good Actions, but mostly on the catalogue of his frailties and his sins, and therefore rests himself on the mercy of God through the blood of Christ, and from fresh repentances, he takes up fresh resolutions and Spirits every Day.  
As to the gifts of Fortune, the World is too much a trifle in the sight of an enlightened understanding, to raise in a good man, any esteem or Love of it, and if so, a man can never prise himself for the possession of what he slights, nor be proud of what he despises.  
As to the gifts of Nature, he must value them as they are the gifts of God, but he considers withal, that they are but common ones, and are but the imperfect ornaments of this imperfect State, which must be done away, when we come into a better: and withal he reflects often upon his blemishes and imperfections, his follies and miscarriages, and considering how poor, miserable, and comfortless a thing, he should have been, if abandoned to the conduct of Nature, he lays his mouth in the dust, and at once admires the bounty and Goodness of God, and confesses his own vanity.  
2. The fruit of this humility, is an entire subjection, & resignation of ones self to God, meekness and patience towards man, a calm and tranquillity in ones own bosom; for as to God, considering him as infinitely Glorious, and himself entirely dependent of him, the humble man composes himself to believe all he reveals to obey what he commands, to trust in him, to attend the Decrees, and the leisure of Heaven, to suffer meekly, and enjoy modestly: As to himself, out of the conscience of how little he deserves, he is neither ambitious of wealth nor honour, but he is thankful for the past, satisfied with the present, and neither impatient for, nor distrustful of the future. And out of a sense of his own indisposition to good, and the weakness of his own strength, he blesses God for the grace he hath received, and though he stands he takes heed lest he fall. As to his Neighbour, out of the distrust of his own abilities, the sense of his own infirmities, or else taught by the example of his great Master, who took upon himself the form of a Servant, the humble man is more forward to obey than to command, to believe than to dispute, he is slow to speak, swift to hear, not fond of opinions, but desirous to be enlightened by God, and informed by man;— and therefore on all these accounts, an humble Man, can never be enthusiastical obstinate or seditious, for he can never arrive at that height of Spiritual pride as to conceit himself the only favourite of Heaven, and fit for extroardinary illuminations; nor at that height of carnal pride, as to be a busy body, a stiff asserter of his own humour, or judge of his superiors on earth, and so think himself more fit to Reign than to suffer.  
In one word, Humilities whole deportment is sweet and gentle, its very zeal is modest, its reprehension soft and timorous, its Prayers awful, its reflections mournful, and its hopes of Heaven softly growing; it is neither severe nor peevish, obstinate nor hasty, bold nor selfish insolent nor querulous, it can suffer its wounds to be proved and searched, and kisses the hand, whilst it loathes the filth, it doth not insult o'er another's errors nor excuse its own, nay rather its modesty conceals its beauties, and blushes at the discovery of its own excellencies, it never prostitutes to beg praises, nay if it accidentally meet them, it is rather burdened and oppressed, than puffed up by them. I will then account myself to have attained to some degree of this grace when I can possess my soul at rest, when I delight in the milk of God's word, more than its heights and entricacies in obedience more than disputes and fancies, when I can receive evil from the hand of God, as well as good; when I can sacrifice my own will to the caprice of a Superior, the obstinacy of an inferior, or the humour of an equal; when I can suffer wrongfully, and yet meekly; when I can look upon the glories and the power of this World; and contentedly say I am not born for these, I am not called to the enjoyment of these, but of the Cross here, and Glory hereafter, I am to tread in the steps of my dear Lord and Master, and nothing shall make me have any other designs than those he had; and when I have done all this and am assured that I love and serve my God, I rely only upon the merits and sufferings of my Saviour for Salvation and a Crown.  
This duty of Humility is the most useful, and the most difficult in Christianity: the most useful for it, recommends us to God, indears us to men, and establishes a Peace, and calm in our own bosoms:— the most difficult for it is to renounce what is most near and dear to us, our interest and pleasures, our reputation, nay our very selves, our understanding, will and affections;  
There are two mighty motives which are most insisted on by the holy Spirit; the one is that Humility is the way to the increase of Grace here, and to greater measures of Glory hereafter; God resisteth the proud and giveth grace to the humble, and he that humbleth himself shall be exalted: the other is the example of our Saviour, who though so great as to be the Son of God, and to think it no Robbery to be equal to God, so innocent that he had no guilt upon him, none could accuse him of sin, so dignified as to be Prophet, Priest, and King, did yet debase himself to the meanest services, on purpose that he might leave his Disciples a pattern to imitate; though he were adorned by all that might give him a just claim to Honour, as Birth, Virtue, and the Dignity of the most illustrious functions, yet he was as much the humblest as he was the greatest, as much the most meek as the most innocent of the Sons of Men; and if he our Lord and Master stooped so low, what can we, who are at that vast distance beneath him, do or suffer, that is capable of disparaging us.  
Besides these considerations, it will be very useful towards implanting humility in us, to know God and ourselves: his Days are without Beginning or Ending, his perfections have no bounds; he is Independent and immutable; he is his own Heaven, and his own happiness: but we are dust, and the Sons of Corruption, born yesterday, and we shall die to morrow; our bodies heavy, sluggish, crafie, beings of a few spans long; our souls are blind and ambitious, passionate, froward, jealous, inconstant, foolish things: those are the seat or abode of numerous pains and diseases, These of as numerous, and as painful passions: the World we live in, is a mere phantasm and cheat; that first invites, and then deludes our appetites; for enjoyment itself is but a dying itch, and the mockery of a waking dream: the time past reflects our sins and follies; the present is troubled with regret, and desires, and vexations; and the future will be what the present now is; for when all is nothing, what can be the end of our hopes and cares, but disappointment.  
And all this considered, is not God most fit to Govern, and we to obey! he to be exalted, and we to be humbled! but why do I compare Man to God let us compare him but to the Angels of God, and how inconceiveably more excellent is their being, and their state, than ours; how wise and knowing! how refined and pure their substances! we see but through a Cloud, and are clad with an earthy body; they dwell in the Circles of Glory, in the Sunshine of the Almighty's presence, and in a numerous Choir of the most pleasant, and delightful company. We in long Nights, and cold Winters, and barren Soils, and lonesome-shades, tired with sullen toilsome business, and dull insipid conversation, and only wait for the approaching day, and the rendevouz of blessed Spirits in Heaven:  
Lord what is Man!  

The Prayer.  
O Thou God, who resistest the Proud, and givest grace to the Humble, possess me with a meek and humble Spirit! teach me to tread in the steps of my blessed Saviour, to serve and Minister, to obey and suffer; teach me to know Thee my God, and myself, that the sense of thy incomprehensible glory, and my meanness may levelly all my foolish conceits of myself, and  me with humility; through Jesus Christ our Lord.  
O my God make me resigned and obedient to thee, Subject to my Superiors, modest towards my equals, and meek to my Inferiors! make me to despise the praise and honour of man, being content with the conscience of doing good! make me see the imperfections of my best actions, and rely upon thy mercy for Salvation, through the blood of Christ, that my Soul may here find rest, and hereafter Glory. Amen, Amen. Blessed Jesus.    

Sect. 5. Of Perfection.  
It is an opinion generally received, that the least degree of true Faith will save the soul: but I hope men mean such a degree of it, as overcomes the World, and subdues the Flesh; for otherwise I should very much question, whether it be not that seed which becometh unfruitful, through the cares of the World, and deceitfulness of riches, and the lusts of other things, Mar. 4.19.— If they say that that Faith, which doth not overcome the World and the Flesh is not true Faith, it is as broad as long, for not to dispute whether (in the place mentioned) the reasons of unfruitfulness was in the seed or in the ground, whether it be true Faith or not, I'm sure it is not saving Faith; so that the Rule given us, whereby to discern and judge of our state, is a very plain and easy one, viz. He that overcometh the World is born of God.  
If it should be further enquired, how a man shall know whether he overcomes the World (though he may with as much sense ask me, how he shall know what he loves and hates? what he shuns and pursues?) the answer is very plain, his Servants ye are to whom you obey.  
So that the whole State of this question may be in few words reduced to this, no man can be a stranger to his own actions, nor to the operations of his own soul: what man knoweth the things of a man, save the spirit of man, which is in him, which words (if I have any logic) contain two things. 1. That a man knows his own mind, (or if he do not, then.) 2. That no man else can: therefore since a man knows his own actions and his own affections, what he doth, and out of what principles he doth it, he cannot choose but know, who it is he obeys; but if his Life be so various, so made up of vice and virtue, and the flesh and spirit be so evenly poised, that which hath the pre-eminence, whom he obeys be a matter very doubtful and disputable to himself, then whether he shall be saved or no, must remain to himself, and much more to all others (God alone excepted) equally doubtful; and I can guests at no other expedient for him, if he hath a mind to rid himself of this scruple, than entirely to complete his conquest over sin, and to shake off that empire over sin, which it seems to me hath been too long and deeply settled and established; and to go on from one degree of grace unto another, till he arrives at Perfection: (which is the only method to obtain, that full assurance of hope mentioned. Heb 6 11.)  
With which I intent now to close this first part of my discourse of the Nature of Christianity, because though it be not a particular grace, it is a particular state, and therefore deserves a particular consideration, and though we be not obliged to it, upon pain of Damnation, yet we are invited and encouraged to it, by several glorious motives and enforcements, as shall presently appear; and therefore it is a Gospel duty: by Perfection (in the sense I now consider it) the Gospel implies a State of Grace arrived at its full maturity and strength, grown into Nature, and consummated into a vigorous and delightful habit; it being in this as in all other qualities, they grow up into habit and nature, that is, Perfection by degrees;  
According to this, the Gospel describes this State by Manhood, and a perfect Stature; and calls our procedure to it, growing, increasing, and going on; so that perfection is nothing else but Faith, Love, Temperance, and Humility, in their greatest lustre and strength:  
The effect of this State is, that the Life be not only constant, firm, even, and like itself, but also pleasant and delightful too; not only that the man abstain from evil and do good, but that also he do both with desire and earnestness of spirit, with ease and with delight; not only that he do good, but what is in its kind most so;  
This is a State which is attainable in this Life, for the Gospel calls and invites men to it; and if any deny it, it is because they frame to themselves another kind of notion of perfection than the Gospel delivers us, which requires of Man no other perfection than such as is suitable to his Nature, and the assistances promised by God, and to this present State, never as much as dreaming that perfection is the same thing in man, as in an Angel and, (what ever men may talk) it doth not reckon the unavoidable imperfections and frailties of men for sins, at leastwise such as can hinder man from being denominated perfect, witness the whole First Epistle of St. John.  
The motives to this duty may be comprised under Four heads all derived from the nature of the State itself. Perfection is a State.  

1. More pleasing to God.  
2. Of greater security.  
3. Of greater pleasure.  
4. Entitled to greater glory in the Life to come.   
1. More pleasing to God; if God Loves holiness, (which no body can doubt) than every degree of holiness is a new charm, and what is most Holy is most lovely; and if so every one that professes to Love God, must be obliged to aim at perfection, because he cannot but be obliged to please God as much as he can; and he that doth not, may justly suspect his conformity to the divine precepts to be rather policy than Religion, and to proceed from a desire of his own safety, rather than the Glory and pleasure of God; unless a spiritual prudence shall restrain him from attempts or vows of more Heroical instances of obedience, for Reasons which Religion may approve of; in which case it will be always necessary to observe this caution, that his choice of a better good do not proceed from any desire of gratifying the body, or from want of Love to God and holiness.  
2. Perfection is a state of greater security; the more strong Faith and Love grow, the more faint and flat, are all temptations that beset us; a soul which is devout and raised, is not easily lured down by any of the flatteries of lust; the soul being long accustomed to rule, and the body to obey, the soul being used to spiritual delights, and the body being now perfectly crucified, the man is become a quite different being from what he was, and therefore that World which did before take him, hath now no grace nor allurement in it; I am crucified to the World, and the World is crucified to me. This State is called in Scripture, Wisdom, and Knowledge, and Strength, which doth intimate to us, that that World, which did before gain upon us only by our blindness, and our weakness, can now no longer prevail; besides this, the more like God we grow, the more dear are we to him, and become the more near and peculiar charge of Heaven, which St. Paul, Heb. 6, 9.10. alleges for a reason, why he was persuaded better things of them (than Apostasy) and things that accompany Salvation (that is perseverance) because God is not unrighteous to forget your work and labour of Love, etc.  
3. It is a State of greater pleasure: a State of Peace and Rest from sin, for the Man, having established an entire conquest over himself, is not frequently alarmed by the lusts of the body, because it is crucified; the soul being raised and Heavenly is now too much exalted to be reached by the blasts of every temptation. 2. It is the nature of a habit that its acts are easy and delightful; for Habit is but another Nature (so Holiness is called in Scripture a new Nature) and what is natural is pleasant; when our graces are full of Life and Vigour, when our sight is grown clearer and our affections warmer, and we converse with God and Heaven; than it is that we begin to enjoy the sweets of Religion, that we anticipate our Heaven, by performing his will on earth, as it is done in Heaven; Religion is at first employed in the unpleasant though wholesome severities, of cutting off Right Hands, and pulling out Right Eyes, Lusts become so natural they were become our members; but afterwards, having conquered the World, his commandments are not grievous, but full of delight and satisfaction; in Conversion, as in the alteration of an Old building, we first demolish those parts, which are not uniform and beautiful, and this presents us with nothing but rubbish and ruins, but afterwards we raise up an orderly, beautiful and lightsome building, where we may solace and entertain ourselves; 3. An Exalted Holiness is not only delightsome in the very acts and exercises of its graces, but in the fruits and effects of them; Joy, and Peace, and Hope are the natural consequences of this State of Perfection, and its actions, because such a man's Love of God is now so evident and manifest, he hath no longer room to doubt of it; and than what a ravishing pleasure must it be, to be able to survey all the glorious promises of the Gospel as such which himself is an heir to? who can with full assurance, think himself just upon the confines of Heaven, within a moment of entering into joy, without a very sensible transport!  
4. It's entitled to greater measures of Glory in the Life to come: Tho the lowest degree of future glory be above the merit of the most holy Life, and though God may do what he will with his own, so that the chiefest Saint could not have just reason to complain, though the meanest were equalled with him: yet it is plain that there will be order in another World, and those stars of the Morning of the Resurrection will differ in Glory, and this will be proportioned to their Behaviour in this life; he which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully, 2 Cor. 9.6. Is it not therefore highly reasonable on this account that we should aspire after the greatest degrees of Holiness we can, for who would not desire to be as happy and as glorious as he can.  
It is now apparent, that perfection is a duty proposed to us, upon very powerful and glorious motives; for who that is wise will not take pains to arrive at that perfection, which is a State of greater security, greater ease and pleasure, more acceptable to God, and entitled to greater degrees of Glory in Heaven.  
For the attainment of this State observe these few Rules.  
1. Believe a Holy, Just, Almighty God, every where present; neither is there any Creature that is not manifest in his sight; but all things are naked and opened to the eyes of him with whom we have to do, Heb. 4.13. Nay, God is greater than our hearts, and knoweth all things. If Heaven be his Throne, Earth is his Footstool, and therefore walk not, only as preparing to meet him, but as already before him: this will awe a wand'ring spirit, and it will not be easy to fear and sin; and it will awaken a decaying affection, and it will not be easy to omit a duty; it will teach us how to judge our actions impartially, and we shall neither impose upon our selus by fondness, nor do any thing for opinion sake, when we consider, that we have God for a Judge and Spectator. I am th' almighty God, walk before me and be thou perfect, Gen. 17.2.  
2. Consider frequently and seriously the Life and Death, the sufferings and the Crown of the blessed Jesus; for his Life will convince you how lovely and pleasant virtue is, altho' it seem to the World foolish, contemptible and painful: his death will inform you what Obligation you lie under to Holiness, for will you not love and obey, that Saviour, who hath redeemed you by his Blood? and are you not sensible that our Heavenly Father is strangely in love with Holiness, since he doth propagate it, by such a method? his Crown and his Kingdom will breathe fresh Life and Spirits into your affections; this is the motive, which the Apostle, Heb. 12. Makes use of to persuade us to lay aside every weight, and the sin, which doth so easily beset us, and to run with patience the race that is set before us, looking unto Jesus, the Author and Finisher of our Faith, who for the joy that was set before him endured the Cross, despised the shame, and is set down at the Right Hand of the Throne of God: for consider him that endured such contradiction of sinners against himself; lest ye be wearied and faint in your minds; upon the same bottom is grounded that exhortation of St. Paul, 1 Cor. 15.58. Therefore my beloved brethren be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as you know that your Labour is not in vain in the Lord.  
3. Each morning endeavour to foresee what temptations you are to encounter that day, and summon up all the strengths of Grace and Nature, of Religion and reason, against the hour of Trial, survey each part of the Fort, and having discovered which is the weak place of the soul, and most approachable, secure it by a strong guard, by arguments, and Prayers, and a diligent watch; there are many things harsh to flesh and blood, which are to be undergone for the sake of Christ, and therefore weigh well the strength of your own resolutions; whether you are able to engage so powerful an enemy as the World and Flesh: thus our blessed Lord when, Luk. 14.26, 27. he had told them that if they would be his Disciples, they must bear his Cross, exhorts them to consider beforehand their engagement, and to see that their preparations be suitable to the difficulty, by the examples of a builder, who first sitteth down to count the cost, whether he have sufficient to finish his intended building; and of a King, who going to War, with another King, doth first sit down and consider, whether he hath strength enough to meet him: and when you have done this, commit yourself by Prayers to God, and then march forth out of your Chamber into the World, like a Soldier out of his Camp into the field, upon the day of battle.  
And each evening look over all the passages of the Day, and see how you have behaved yourself, what victory you have gained, what ground you have got, what grace is most faint and sickly, etc. and always close this exercise with a serious Reflection upon the nature of thy Life, how fast it steals away into Eternity; enter in fancy into the dark chamber, and mark how thou must lie in thy bed of sickness and of Death; consider how all thy hopes and comforts, all thy designs and purposes, as far as they concern this world, must vanish like a dream; and think what need thou wilt then stand in, of all the strength and comfort which Reason and Religion, the Ministry and Prayers of thy Spiritual guide and Friend, and the Conscience of a well spent Life, can furnish thee with; then thou wilt need a strong Faith, and a vigorous Love, and an entire Humility, to enable thee to bear thy agonies patiently, and part with the world cheerfully, and meet thy God compos'dly.  
4. Do not indulge thyself in the Enjoyment of the utmost liberty which is consistent with Innocence, vice borders very closely upon virtue; he that will not be burnt, must not approach so nigh the fire as to be singed▪ besides such freedoms do insensibly instill sensuality into the soul, at leastwise if so thick an air do not sully the soul, it is too gross and mixed to whiten and clear it.  
5. Catch at every opportunity of a holy discourse, and learn to raise from every thing a heavenly thought, and to manage every Accident to some spiritual purpose; embrace all examples of an Excellent virtue, and search after all occasions of doing good; declining by all the Arts of prudence and Religion what ever either company or discourse, whatever either sight or entertainment, may soften thy temper, thaw thy Resolutions, discompose thy calm, or allay thy heavenly mindedness, or endear the world to thee; sin steals in through the eye or ear, etc. dressed up in Beauty, Mirth, Luxury, etc. but it wounds whilst it delights, and it stains where it touches, and it captives what it once possesses.  
6. Be sure that thy Religion be placed in substantial and weighty things not fanciful and conceited; for example, 1. As to matters of Faith, make it thy business to know God and Jesus Christ whom he hath sent, the riches of divine Love, and the merit of Christ's sacrifice; and do not misspend thy time, nor weary and disturb thy Soul with Curiosities and vain disputes, which usually grow out of interest and pride or an impertinent and trifling spirit: 2. As to practice, let thy Religion be made up of Fundamental Duties not conceits or will worship; of Charity and Humility, Obedience, Mortification and Purity; pure Religion and undefiled is this, to visit the Fatherless and the Widows, and to keep one's self unspotted from the world, Religion is not a devout whimsy, a sullen Austerity, or a blind and giddy passion, but all that promotes the Honour of God, the good of Mankind, and the peace of our own Souls.  

The Prayer.  
O Most glorious and Eternal God, guide me I beseech thee in the paths of Holiness; I am the purchase of thy Son's blood; I have known the truth of thy glorious Gospel, and received the earnest of thy Love, thy Holy Spirit; O grant that I may not receive thy Grace in vain, that I may not suffer wreck in the sight of my Haven! But assist me by the might of thy Spirit in the inward Man, to perfect Holiness in the fear of God, to go on to the full assurance of Hope, mortifying each day more and more the outward man, and growing in all godliness and virtue, and every thing that is praise worthy; that so the nearer I approach Eternity, the fit for it I may be; that my state here being a state of spiritual delight and pleasure, each day may give fresh vigour to my Devotion, so that I may not faint, till I enter into the Joys of my Master and receive a Crown. Amen, Amen, Holy Jesus.  
I have considered, 1. Our Obligation to Religion upon the account of our own Souls, which can neither be happy in this Life, nor that to come without it. 2. The Nature and Substance of that Religion we profess, as it regards either Belief or Practice; from all which it appears, that the Christian Philosophy is nothing else but a Systeme of most exalted Holiness, such as may become Men, who are designed for another life; it remains now 3. To consider by what powerful motives the Gospel engages us to duties which are so far above our natural state and strengths.      

Practical Christianity. Part, II.  

CHAP. I. Of the Motives which the Gospel proposes to Holiness.  
THe Motives by which the Gospel obliges us to Holiness, are 

1. The Reward of Virtue and Punishment of Vice in another World.  
2. The Consideration of the Divine Nature.  
3. The Consideration of the whole History of our Saviour.  
4. The consideration of the vanity of all those things which are the temptations to sin.  
5. The nature of virtue and of vice.  
6. The assistance of the Divine spirit and  
7. The consideration of the nature of the Gospel Covenant which leaves a place for Repentance.    
1. Of the first Motive.  
Upon what account Life and Immortality is said to be brought to light through the Gospel, I'll not determine; but it is certain that the Gospel shows us how Death is abolished, and how Life and Immortality may be attained; 2 that it hath manifested this to the Gentiles as well as to the Jews; and that 3. The Discovery of it is in full and clear words laid down in almost every Page of it:  
The Wicked shall go away into everlasting punishment, and the Righteous into Life eternal, Mat. 25. and Ro. 2.5. there is a day mentioned which is called The Day of the Revelation of the righteous judgement of God, because he will then render to every man according to his Deeds, to them who by patiented continuance in well doing seek for Glory and honour, and immortality; eternal Life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish upon every soul of man that doth evil, of the Jew first and also of the Gentile, but glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile.  
This being so, to sin must needs be so silly and weak a thing, no man of common sense would be guilty of; for can any man of reason be at a loss in such a choice as this, whether he will live eternally or die; whether he will be happy for ever, or for a moment: (upon supposal that sin could make me live one happy moment.)  
'Tis true, if there were no prospect of another Life, no account to be taken in another world, the case would be much altered; for the Law of our nature being (I humbly conceive) nothing else, but the Law or Dictates of Reason, and the business of Reason being (in this respect at least) only to distinguish between good and evil, our Reason would talk to us at another rate, because it would proceed by different principles; good and evil would then peradventure be different things, for whatever would make for the pleasure and interest of this present State would be good; and even pleasure and interest would not peradventure be the same thing then that now; for the soul would not challenge so distinct a consideration or provision as now, for it would not be only lawful but wise for it to become sensual and worldly, and so, the same pleasure and interest would minister to the happiness of both Body and Soul. But now that we are assured that we are to live to all Eternity, and that every action of ours hath an influence on that other life, we must needs conclude that every action is good or bad, wise or foolish as it serves or hinders our happiness in that State to come: that this motive may have its full force, it will behoove every man to take as lively a survey as he can of the joys and miseries of another Life▪ And 1. Of Heaven.  
It must be confessed, that to be able to speak properly of Heaven, we have need, like St. Paul, to be rapt up into it; for the richest fancy would be but flat and barren in its framing any resemblance of the joys and glory of that place: they are unconceivable.  
Heaven is like the God of it, there is no searching of him out unto perfection, but yet there is enough of him manifested to prove him to us strangely aimable, and therefore I'll consider what is manifested to us of Heaven.  
1. The place.  
2. The persons, (for the objects, they will fall in with these) which constitute the happiness of Heaven.  
1. As to the Place. Heaven, it is the sacred abode of God and Angels, and therefore it must, as much exceed this World, as they do us, for no doubt on't the wise Architect of all things made each Palace proper and fit for the entertainment of that family, it was to receive, and indeed it appears to be a place fit for the Favourites of God to live in, for Heaven is a place of everlasting life, and everlasting happiness.  
Heaven is the end and consummation of all things, all things will there be in their highest perfection which they are capable of; we are now the rough draught of what the great Artificer intends us; imagine to what glory we may be raised; we once were dirt and clay, see now what comely glorious beings; yet we are to be refined much more above what we are now, than flesh and blood is above dirt and clay; what difference there is between Time and Eternity, between corruption and incorruption, so much we differ in our existence and essence now, from what we shall be afterwards; for mortality must be swallowed up of immortality and corruption of incorruption.  
If Heaven be a state wherein all things are consummated, an end which hath none beyond it, than I infer, 1. That there will be nothing more for us either to hope or fear, all will be full of quiet, and peace, no passions there but Love, and Joy, and Wonder: there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, Rev. 21.— 2. Having obtained our end, we shall have no further need of means there will be nothing which is to be done merely for the sake of something else; as here below the covetous man suffers hardship, and the toil of constant business, not because he loves trouble, but because he would be rich; the Religious man offers violence to his own body, not because it is actually pleasant to do so, but because it is in order to a greater good; therefore there being nothing of this to be done in Heaven, all the business and employment of that Life, will be delight and pleasure; hence it is every where in Scripture described as a State of Peace, and Rest, and Joy, and Pleasure.  
2. As to the Persons. I a poor creature of this World below, I who have felt the troubles of this mortal State, been tortured by the passions of Flesh and Blood, Fears and Cares, Despairs and Hopes, even I am going to a Heaven, where none of these can enter, where I shall be made happy, with those enjoyments, which make God and Angels so, I shall be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels in Heaven, how far above them in my happiness! for what a value will the experience of this World make me set upon the joys of another! the sense and memory of misery will make my Heaven double.  
I consider that in that Life to come, we shall have Soul and Bodies, (though not such,) as we have now; our Souls will be strangely raised and refined in their nature, and endowed with strange measures of knowledge; this compared to the other Life, being like Childhood to Manhood, 1 Cor. 13.9, 10, 11, 12. We know in part,— but when that which is perfect is come, then that which is in part shall be done away, when I was a Child I spoke as a Child, I understood as a Child, I thought as a Child; but when I became a Man I put away Childish things; for now we see tborough a glass darkly, but then face to face, now I know in part, but then shall I know, even as also I am known; I am not willing to infer what kind of measures of knowledge this Text imports, to determine how well we shall be versed in the Philosophy of Grace and Nature, and the World above: how experienced we shall be in the Annals and History of this Life and the other; 'tis enough to say as the Text doth, that what we do see, we shall see plainly, not darkly; and what can we see in another Life, but God, etc. How rich a pleasure this will be, only ingenious and excellent spirits are capable of fancying: all may be able to guests that it will be a most unspeakable pleasure, because knowledge is one of the Excellencies of God and Angels, and the delight of the wiser part of Mankind:  
As for the Souls Affections, they will surely be settled on God, or whatever other objects there may be subordinate, they will be such as will become so pure and holy a Being: for the Appetite of each Being flows from the Constitution and Nature of it: it now indeed derives mean and degenerous inclinations from its communion with the Body (whose contrivance is proper for the state it lives in:)  
But then the Body will be raised a spiritual glorified Body, which is to be understood in opposition to a carnal natural one, 1 Cor. 15. a Body proper to be an Inhabitant of such a place, and to be a suitable companion to such a Soul, fit to comply with its desires, and in some measure sure to partake of its joys, which I may place as the first ingredient of the happiness of the Body in that Life to come, i.e. As it here grieves and joys in the pain or pleasure of the Soul, so there it will much more: if the satisfaction of the Soul, now, do by a happy influence impart health, and cheerfulness, and pleasure to the body, it will there much more do so; because being raised spiritual it seems to me that it will be knit in a closer union, and be more capable of those influences: but besides this, 2. It will have pleasures agreeable and natural to itself, which it will reap, 1. From the glory and perfection it possesses, which will be one peculiar to itself, and of a different nature from that of the Soul, thus in our Saviour on the Mount, (from whose transfiguration we may receive a little light) they were two different things, which made up the beauty of his mind and of his body, Wisdom, Love, Holiness, etc. were the charms and graces of his Soul, but light, and glory, and proportion the Majesty and Beauty of his body: and since this body will be in its nature distinct from the soul (for though spiritual, it will not be intelligent) therefore too it will have objects fit to entertain it; what those objects will be, that I'll not endeavour to discover, the Scripture doth in the general tell us, that the place itself will be filled with a mighty glory, that our conversation will be strangely delightful, that there are things prepared for us, (which are not therefore God himself) which the eye hath not seen &c. (if that place be to be understood of the entertainments of another life.) but least any should mistake me, I do not in the least dream of any gross pleasure: not the pleasure of the glorified body will be as spiritual a the body, and no more; from all that I have said, I infer.  
1. That the joy and pleasure of the Life to come is most perfect and Excellent, for the more excellent the being the more  and refined its pleasure, or else there could be no difference between the happiness of an Angel that's ravished with the enjoyment, of Heaven and an Hog that fattens in is sty and grunts at a full meal;) and if so, how unconceivably great will our pleasures be in that State, wherein the worse and meaner part of us, our very bodies shall be spiritual and incorruptible!  
2. That there is no reason that we should be the less moved and captived by the promises of such pleasures in another life, because they are portrayed to us in such an excellence, and lustre, as doth rather dazzle and amaze, than take and please us, for though now we are as far beneath them, as we are at a distance from them, yet than our natures will be made equal to them, and when we stand upon the same level with Angels, what makes up their Heaven, will constitute ours too;  
And now, what can man fancy more than this, that our natures should be raised to the highest perfection they are capable of, and be entertained by the most glorious objects imaginable! there is only one thing more to be added, that this State be Eternal, that we not only have all which our hearts can desire, but also that we have all this for ever and ever; and this is one property of Heaven too, the things which are seen are Temporal, the things which are not seen are Eternal; now Eternity is a duration that never passes; a stream of time which still glides on, and yet never runs quite away; a day that never sets in any Cloud or night; a State of Life, which shall never grow old by time, nor decay by age; a pleasure which will always delight, and never surfeit us; a meeting of the dearest friends never to part again.  
O my God, how unconceivable is the Glory thou dost design me for, I cannot comprehend what I am going to be! and what can be the influence of all this, but that I should count all the advantages of this present Life, dung and dross in comparison of the happiness of the Life to come; that I should count all the afflictions of this present life, not worthy to be put in the balance against the glory that is to be revealed; how is it almost possible for me to resist the charms of such a Heaven! or not to despise this World, who have the prospect of such a one to come! I need but cast an eye of Faith upon the joys of Heaven, and it will be enough to confront and baffle all the allurements of flesh and blood, and all the gaudy nothings of this fading World; one thought a day of Heaven, will raise me so far above all the fears and troubles which distract and disquiet this present State, that I could sit with unconcernment, and see all my hopes and interests lost, and shipwrackt on the billows of an inconstant Word, whilst I knew that my Heaven, my Eternity were sure; nay death itself, would be the only thing on this side Heaven, which would be an object fit for my desires and wishes; what is it then can tempt a man to sin, who is thus armed? who is proof against the flatteries or menaces of the World, against the soft addresses of a Wanton, or the impatiences and querulency of a weak tender body? what conflict, if possible, can be difficult, which is to be thus rewarded? who can faint or languish in his race, who hath his eye fixed upon such a Crown.  

The Prayer.  
O Most glorious God, strengthen my Faith in the belief of the invisible things of another World, that it may enable me to conquer this! imprint in my Soul such a lively Image of that future State, as may make me run with patience and cheerfulness the race which is set before me! O let me not choose my portion in this Life! Let me not exchange the Crown and Glories of Eternity, for the pomp and vanity of this Life! Let me not forfeit, the pleasure and peace of that State of bliss, for the dull momentary Lusts of this mortal earthly State— but let me who have this hope purify myself! Let me make it my business to be doing thy Will, for which way can I so advantageously lay out my time and strength, as for an infinite reward; O my God, let these considerations prevail with me to Live so, that when I come to die, I may have nothing to do, but to receive a Crown, Amen. Amen. Blessed Jesus.   

Of Hell.  
Now though a mere exile from this Heaven were Hell enough; and there needed no flames, nor darkness to make that State miserable; for that there should be an eternal day, whose light should never shine on me! that there should be full tides of pleasures which I should never taste of, this is Hell enough.  
Yet besides all this, there are real and endless torments to be inflicted upon all impenitent sinners, when Christ shall come to take vengeance on all them who know not God, and obey not the Gospel of our Lord Jesus Christ.  
The place is a Lake of Fire and Brimstone, of flame and darkness, which together with a worm that never dies, imports the excess of that torment which shall produce, weeping and wailing, and gnashing of Teeth.  
The Company is the Devil and his Angels, the fearful and unbelieving, the abominable, and Murderers, Whoremongers and Sorcerers, Idolaters and Liars, and all the Enemies of God and Goodness.  
The Duration of this State is for ever, as Eternal as the Joys of Heaven, an Everlasting Punishment, the Worm never dies, and the Fire cannot be quenched: And though the Almighty may not be bound up to fulfil his threats (which whether so applicable to God as Man, I'll not dispute) yet certainly our Saviour and his Apostles, in giving us a Narrative or History of the different Issues of things, are bound to speak truth.  
Hell then is a fixed state of misery, wherein men have bid adieu to the pleasures of Earth, and to all hopes of Heaven; the memory of past pleasures doth but increase their pain; and what's beyond all the misery of this world, they enjoy not as much as the deceitful Dreams of flattering hopes.— Hell! where there's no light, nor ease, nor God, nor any harmless pleasure to divert the pain a moment! Hell, where only the wretched Objects of an Incensed God do for ever weep and wail!  
Is this the Death which is the wages of Sin! Can Sin offer me any pleasure that can countervail this Eternity of miseries: or is there any thing in poverty, or shame, or banishment, or death, equal to this Hell! if not, what blind brutish madness pusheth me on to sin? Can I dwell with Everlasting Burn? Can I be content to live in an endless Night of pains and horrors? Adieu my fatal pleasures! I had rather starve and macerate this Body into sobriety, than by Indulgence betray it to the rage and fury of Almighty Vengeance? I'll shut my eyes against all forbidden Fruits, rather than for ever deprive them of the sight of Heaven, and close them up in an Eternal Night: Welcome whatever Penances Religion may impose upon me, whatever the World may threaten me with for the discharge of a good Conscience; I'd watch and fast till Death, rather than be Damned; I'd be the scorn and hate of Mankind, rather than of God? Are not these terrible Truths? Are they not armed with Lightning and Thunder, enough to startle the most hardened sinner? Good God, what makes the World so dead, so callous, that such dreadful Objects cannot rouse nor pierce them! It must needs be, because they put that evil day so far off, that the biggest terrors of it look but like Moats at such a distance.  
But surely we mistake ourselves in our computation: we are now in Time; how narrow is the Isthmus which parts Time from Eternity! or is there any Partition at all? but one groan that the frame of our Nature cracks with, but one parting moment wafts us over upon the shore of another world; Heaven and Hell they are not at the distance of so many years from this world, but just of so much time as will serve us to die in: And is this so much, that we should frolic and wanton in our sins, as if we were not within ken of danger? there's scarce a moment in the day, wherein some Soul or other, in some part of the world, doth not make its Exit into another life; and shall I sin as securely, as if my time and death were at my own disposal? I came but a few years ago into the world, and within a few more I must go out on't; how soon this day will come, I know not, I'm sure that the Sentence of Death is passed upon me already, I only wait the hour of Execution, which any trifling cause can be the instrument of; I may die of pleasure, or of pain; I may die of want, or fullness; I may die of desire, or enjoyment; what is it then which cannot give Death! the very height of health is a degree of sickness; my Scull is weak, my skin and flesh thin and soft, my heart tender, and my passions easy; my inner part is full of strange mazes, vessels curiously contrived, and subtly disposed; what a little will ravel this intricate contexture, and discompose this delicate frame; and shall I be as secure, as if my strength were Iron, and my sinews Brass, and the position of my parts fixed as the Decrees of Heaven!— No, no, I'll live in continual expectation of my Death; I'll examine my Soul each Evening, and close my eyelids, as if I were to awake next morning in another world; I'll often take my leave of this world, and fancy I shall see this or that pleasant object no more, no more; and I'll address my self to my God, as if my Soul were ready to take wing, and I'll soberly consider the Nature of my God, the value of Christ's Sacrifice, and the Truth of my Faith; and so I shall learn to disengage myself from this world, and to die handsomely and comfortably, if not in rapture.  

The Prayer.  
O Most gracious God, who hast hedged about our ways, that we may not stray and wander into ruin! who hast endeavoured to frighten us into happiness, by the dread and terrors of a Hell! O grant that this fear may be fixed in my very flesh, and produce in me a cautious and a wary depormtent; that I remembering that our God is Consuming Fire, may not dare to provoke thee to wrath and indignation against me! And grant, O most merciful Father, that I may not put the day of death far from me, and flatter myself into security and misery, but live each day as if it were my last, because I do not know but that it may be so; that I may enter at last into that state where there shall be no more conflict with sin, nor fear of death, through Jesus Christ our Lord.    

SECT. II. Of the second Motive to Holiness, i.e. the consideration of the Divine Nature.  
THe knowledge of the Nature of God is so powerful an enforcement to Virtue, and a determent from Vice, that Religion, and the knowledge of God, and Irreligion, and a want of that knowledge, are made use of by the Spirit of God as expressions of the same import: as 1 Cor. 15.34. Awake to righteousness, and sin not; for some have not the knowledge of God.— And this, not without reason; for the knowledge of God will, 

1. Discover to us the Nature of Holiness, and of Sin.  
2. It will convince us how reasonable it is that we should serve him: And  
3. It will confirm in us a full persuasion of the Reward of Virtue, and Punishment of Vice.    
To this purpose therefore let us consider the Nature of God, as it is taught us in the Gospel of that Son of God who lay in the Bosom of his Father, and hath declared him to us: And the first thing is, that God is a Spirit, Jo. 4.24. and those Attributes which the Gospel assigns him, and which are a fuller discovery of his Nature, are Knowledge, Wisdom, Holiness, (under which may in the opinion of some be comprehended Goodness, Justice,) and Power, and Dominion.— Now from that resemblance which Religion implanted in the heart hath to these, it is called the Divine Nature, and the Image of God; and it is highly reasonable, that the worship should be suitable to the God it is paid to; and therefore the Rule and Standard of Holiness is the Divine Nature, and nothing else; the beauty of Holiness, and the deformity of sin, is not to be derived, at least primarily, from the conveniency or inconvenieney of the one or other in this present life, but from a tendency to imprint or efface this Divine Image in us.  
This is the way of our Saviour's and his Apostles arguing from the Divine Nature to our Duty thus, because God is a Spirit, therefore he is to be worshipped in Spirit, and in Truth; because he is pure, therefore they must purify themselves who approach him; because he is holy, therefore his worshippers must be holy too; and because he is love, therefore they who abide in him must abide in love; all his Children must imitate the perfections of the Divine Nature— Be ye perfect, as your Heavenly Father is perfect.  
From hence it is easy to discover why the God of Heaven hath such an Everlasting Quarrel against sin, and why he delights so much in Holiness and Righteousness: Sin embases the man, and depraves the spirit which is in him into a sensual natural man, and sets him at the farthest distance from, and contradiction to God; but Holiness is a reflection of his own Beauty and Excellency, it is the exalting man into a spiritual and heavenly Nature.— This is a plain account of the Nature of Holiness and Sin, how the one is so lovely, and the other so ugly, how the one is so dangerous, and the other so advantageous.  
2. The knowledge of the Divine Nature convinces us of the reasonableness of serving God: There can be but two reasons for service, either 1. An Obligation to the person we serve, and then our service is either Duty or Gratitude, or else 2. A regard to our own interest or pleasure. In the knowledge of the Divine Nature we shall find all these Obligations to his services. If we consider God as that Principle in whom we live, and move, and have our being, Act. 17.28. or as one who doth us good, gives us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness, Act. 14.17. What can be more reasonable, than that we should be thankful to him? but, if we consider him further, as Redeeming us by the Blood of his Son, instructing us by the Light of his Gospel, assisting us by the Power of his Spirit, and adopting us into the hopes of an Incorruptible Crown; what can be more reasonable, than that we should devote ourselves to his service, and offer up ourselves a holy, living, and acceptable Sacrifice to him? If we consider him as our Creator, and the Lord of Heaven and Earth, what can be more reasonable, than that we his Creatures should obey his Laws?  
If we have regard to our own Interest, all our present enjoyments and future hopes depend upon him; to be guided by Infinite Wisdom, to be protected by Infinite Power, to be blest by him who is above all things, and can make us as happy as he pleases, are things which a wise love of ourselves would make us earnestly desire: As for pleasure, besides that which flows from the persuasion of all these advantages which accrue to us from his service, and besides the peace and true freedom which Devotion gains us, there is a strange pleasure in the contemplation of the most Excellent Being, in whom is united all that is any way taking with a Rational and Immortal Soul.  
3. This knowledge of God will confirm us in a firm persuasion of the reward of Virtue, and punishment of Vice: for whilst it discovers sin so exceeding hateful, not only upon the account of its contradiction to the Divine Nature, but also its base ingratitude and folly, and discovers the Excellency and Loveliness of Holiness; it doth at the same time manifest the reason, why God, who is a holy God, doth encourage the one by such glorious promises, and deter us from the other by such amazing threats; for whether we consider him in himself, the purity of his own nature makes him love goodness, and hate vice; and how contemptible were either his love or hate, if happiness be not the effect of one, and misery of the other; or if you consider him as the Governor of this world, it is inconsistent with his Majesty to suffer the violation of his Laws, without punishing the bold Offender.  
So that now there's nothing further necessary to work this persuasion in us, but that 1. We should be persuaded that neither our good nor evil actions can be concealed from him: And 2. That he is armed with sufficient power to bless and reward the righteous, and avenge himself of the sinner; and both these Truths we learn from his infinite Knowledge, and infinite Power, both which we are abundantly taught in the Gospel of Christ to belong to God: God is greater than our hearts, and knoweth all things: Fear not them which kill the body, but are not able to kill the soul, but rather fear him which is able to destroy both soul and body in hell, Mat. 10.28. And this God, thus knowing, and thus powerful, without any respect of persons, judgeth according to every man's work, 1 Pet. 1.17.  
All this now amounts to thus much, that Virtue and Vice are not indifferent things, but that the one is most lovely the other most loathsome to God; therefore the one is most fatal, and the other most beneficial to its Votaries; for there is an infinitely glorious Being who is most deeply concerned, and every way able to pour forth blessings on the righteous, and vengeance on the sinner.  

The Prayer.  
O Glorious God, let my knowledge of thy Nature teach me to deny all iniquity, and to be holy as thou art holy. Let thy goodness make me love thee, and thy Power and Justice make me fear thee, and let both wing my Devotion, and clog and damp my Lusts! Let thy Truth and thy Power beget in me a perfect affiance in thee! Let thy Wisdom and thy Love persuade me to submit quietly to thy Will! that I may walk before an Almighty God, and be perfect, and so may enter into thy joys in the life to come, through Jesus Christ our Lord.    

SECT. III. Of the third Motive to Holiness; i.e. the Consideration of the whole History of the Son of God, Jesus Christ.  
OUr Lord and Saviour may be considered either in his Life, his Death, or Glory beginning in his Resurrection; the knowledge of him, in each of these, is a strong engagement to Holiness, and a determent from Vice. 1. In his Life: and here we may look upon him with reference to his Doctrine or Example, both which conspire in this one aim to implant Holiness in the world and to root out sin; for look upon him with reference to his Doectrine, and we shall find this was the great business of his Life, to instruct men in the will of God, to acquaint them with a true and spiritual holiness for as the Law came by Moses, so grace and truth came by Jesus Christ in regard of which he calls himself the way, the truth, and the Life; and all this by Commission from the Father, Jo. 15.15. All that I have heard of the Father I have manifested unto you.  
From hence I may infer, That the planting the world with Holiness was an undertaking becoming the Son of God; a Design worthy of his Incarnation; the Jews vainly expected that he should have built them up into a glorious Empire, and secured to them the Enjoyment of Honour and pleasure in this Life, but since the meek and humble Jesus despised this as a trifling design, it manifestly appears, that Mortification (in himself denial) is above all the Romantic gallantry of ambitious spirits; That to be Good is somewhat more noble than to be Great, to despise the world is more than to conquer it; to subdue the flesh, a richer happiness than to be able to caress it with all the flatteries of Luxury and greatness; and to know God and obey his will a greater honour and happiness, than to command the Lives and fortunes of Mankind;— How can this consideration choose but beget in the minds of men, a strange veneration for Religion, and a Love of Holiness, why should we with a preposterous ambition, affect those fooleries of the world, and neglect true honour and happiness, true greatness & perfection! though we our selus should not be able to discover it, yet we may very reasonably collect both the beauty and necessity of Holiness, from the value an infinitely wise God hath of it which he doth sufficently express in labouring the reformation of the world with so much earnestness; in employing so much care and so much wisdom about it; in making use of so glorious an instrument as his own Son, the brightness of his Father's Image, etc. The works of nature and providence together with that light he shed upon our nature (being sufficient to work in us a natural Religion,) had left our disobedience inexcusable; when he added so many other miraculous manifestations of his glory and his will, and the instruction of Prophets, (authorised by Miracles and foreknowledge of things to come,) all this must needs render them to whom it was addressed much more inexcusable; and what shall we think of ourselves to whom he hath, in the dispensation of the fullness of time, sent Jesus Christ, declared to be the Son of God by Power, by the spirit of Holiness, by the Resurrection from the Dead? God might well expect, as the Lord in the Parable, Surely they will reverence my Son: The greatness of his Person is very fit to beget an Awe and Belief too; therefore as the Grace is greater, so must the punishment of its rejection: This is the conclusion S. Paul draws from the Divinity of his Person, proved in the first Chapt. to the Heb. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip; for if the word spoken by Angels was steadfast, And every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great a Salvation, which at the first began to be spoken by the Lord, etc. Heb. 2.  
If we secondly consider the Life of Jesus, only as a great example of the most exalted Holiness, of obedience towards God, charity towards his Neighbour, purity and self-denial towards himself, we shall not only find in it a clear light to direct us in the practice of virtue, but also powerful motives to engage us to it; for if our great Lord and Master, the Son of God, did thus deny himself, and renounce the world, what kind of Humility and Mortification will become us who are so far beneath him, and in whom are such violent propensions to sin? how will it become us to walk; who profess ourselves the Disciples of so holy and so excellent a Master! we cannot be his Disciples, unless we walk as he walked; for this was it he aimed at to set us an example, and the thing we are to learn of him is his Holiness: If ye continue in my word, then are ye my Disciples indeed, etc. Learn of me, for I am meek and lowly in heart, and ye shall find rest to your souls: He that saith he abides in him, ought himself also to walk so, even as he walked. All which imports a necessity of our imitation of him, and implies our straying from his example, to be an interpretative Renunciation of our Discipleship.— Secondly, In the example of his Life, we may discern the Beauty and the Happiness of a Holy Life; how lovely, how great, how Majestic was that Goodness and Innocence which shined in him; and as a consequence of this Holiness, with what serenity and calmness of affections did he enjoy himself? with what assurance of mind did he encounter all afflictions, and look forward towards another life? these are pleasures which all must needs value who can understand them, and all may enjoy them who will lead godly lives. Thirdly, from him we learn how wise and reasonable a thing it is, to prefer all the hardships which accompany Religion to the vanities of this world, since he who was best acquainted with the happiness of another life, and could have commanded all the advantages of this, despised all the flattering pleasures of this life, and chose the Cross, and the afflictions of Righteousness, that he might obtain an Everlasting Crown: Let us choose as he did, and we shall never be mistaken; nor let us be frightened at any difficulty, the same Spirit which strengthened him, shall make us too conquerors; nor can the World menace us with any thing worse than what he endured, Want, and Scorn, and Travel, and Death, a shameful and a painful death,— which is that which constitutes the  
Second part of the History of our Saviour, and is a very passionate invitation to Holiness, considered either as an Expiatian of our sins, or as an act of his obedience to God; as an Expiation, it must 1. Plainly convince the world of the fatal deadly nature of sin; for when I see the Son of God struggling with the torments of the Cross, groaning under the pain of his Wounds, pale and ghastly breathing forth his Soul in the agonies of Death, I cannot think that the goodness as well as wisdom of the Divine Nature could have thought fit for sin to have been atoned by so bitter a Sacrifice, unless the weight and horror of it had called for such an Expiation; and shall I play and fool with sin as a harmless thing, when its guilt can't be cleansed but by the Blood of the Son of God? Surely the greatness of the Sacrifice was intended to intimate to mankind the fatal nature of sin the blood of Bulls and of Goats purified the flesh indeed, but to purge the Conscience another kind of Sacrifice was needful, even the Blood of the Son of God: I can easily read in these sufferings of my Saviour, that the wages of sin is death, and sin is not grown less ugly, or less hateful to God, since the Death of his Son; before, the strength of (i. e. that which gives the fatality to) sin, was the Law, but now much more the Gospel; I mean not as the one was a Covenant of Works, and the other is of Grace, but as the one, i e. the Law had the Majesty of God stamped upon it, and so each transgression was an affront to the Divine Glory; this other, i e. the Gospel arms its Laws with a double Obligation of infinite Glory and inexpressible goodness, so that the death of the Son of God doth exceedingly enhance the guilt and aggravation of sin, and makes sin become exceeding sinful.— For 2. To lay down his life thus for our sakes, to expiate our sins by his blood, was an act of such amazing love, as should transport us into a cheerful and ready obedience; The love of Christ should constrain us, to live not to ourselves, but to him who died for us, and risen again: That the belief of his bitter passion for our sakes, should beget in us no tenderness nor affection towards him at all, is unnatural and unpardonable, or that we should love him, and not obey him, is as unnatural; but that we should be so far from loving him, that we should hate and persecute him, is a baseness I want words to express; and yet not only Apostasy, but any course of sin doth crucify him afresh, and put him to an open shame; for whoever is an Enemy to Holiness and Goodness, is so to him too.  
If we look upon his Death as an Act of Obedience to his God, than we learn from it the indispensable necessity of parting with life itself for the sake of those truths we profess; that nothing ought to be so dear to us as obedience to God:— We learn the great Lesson of Mortification, called in Scripture, being crucified with him, made conformable to his Death, in the subduing all our carnal affections, it being highly unreasonable that we should expect an entrance into Glory by any other path than that of suffering, and unreasonable to expect a share in the Resurrection to Glory, if we do not first die with him.  
3. His Glory is the third and last part of our Saviour's History, which is a powerful inducement to Holiness; this gins in his Resurrection: Now the Resurrection of Christ from the Dead, is a very clear proof of our Resurrection, as S. Paul argues, 1 Cor. 15. and so the great Argument to a good Life, i.e. a Resurrection, being demonstrated to the very senses of Mankind, leaves no excuse for sin; the wicked cannot flatter their Consciences into confidence, by denying it, nor can the hopes of good men droop and languish through doubting of it: No, if Christ be risen, then there is a Resurrection from the Dead, and the same power which raised him, will raise us too at his coming; and they who have done well shall enter into that glory which Christ now enjoys at the right hand of God, as a reward of his obedience unto death, Phil. 2. and all who imitate his Life, shall in their several degrees and proportions partake of a reward of the same nature; for we shall reign with him, we shall sit with him in his Throne: And surely this example of the reward of goodness cannot but commit a kind of pleasing violence upon the affections of man, and transport him above temptations; this was that Prospect which ravished the first Martyr into an Ecstasy, though on the brink of dangers and death, Act. 7.56. Behold I see the Heavens opened, and the Son of Man standing on the right hand of God: And if we could often lift up our eyes, and fasten them upon this pleasing sight, it would unavoidably raise us above this present world; we should not be discouraged at the poverty or reproach of our Saviour's Life, at the pain or the anguish of his death, if we did but often contemplate the peace, and the glory, and the happiness which now Crowns his Conquests. It is very true, that a life led in Prayers, and Meditation, and Sacraments, and an Abstinence from sensual pleasures, doth not appear very gaudy or taking to a carnal man; but if the same man could but behold one who had lived thus translated into Heaven, how would he adore the wisdom and happiness of the Saints! and how devout and holy, how pure and mortified would be his life afterwards! It is said of the Disciples who saw our Saviour carried up into Heaven, that they returned to Jerusalem with great joy, and were continually in the Temple praising and blessing God; a clear proof, that there would be no painfulness in the industry and fervency of a spiritual life, if we did often reflect upon the joys such a life prepares us for; there would be nothing harsh, unpleasant or dishonourable in the modesty and mortification of a Christian state, if we did but look forward to the Crown and Kingdom it doth gain for us; who that had seen our Blessed Lord received up with glory into Heaven, would not have wished it had been his turn too, that he had lived and died, suffered and conquered with him, and had been to ascend with him, out of a troublesome sinful World, with joy and triumph into Heaven.  
And thus now it evidently appears, that every part of our Saviour's History is full of very powerful Motives to Holiness; that all he did and suffered, tended to destroy the works of the Devil, and to implant goodness and Holiness in the world; and we must not think that a Design carried on by God in such a wonderful manner, can be otherwise than strangely dear to him; and that we must not think, that if we through our obstinacy and unnatural disobedience defeat this Design, we can ever escape utter Damnation, a Damnation more unsufferable than that of sinful Heathens, etc. Therefore  

The Prayer.  
O Blessed and holy Jesus, grant me thy holy Spirit, that I may lay to heart the instruction of thy Doctrine, and thy Life, and may not only know, but do thy will, when I look up on thy Crucified Body on the Cross, may I tremble at the guilt and weight of my sins, which stood in need of so bloody a Sacrifice, and may thy bitter Agonies for me melt me into love and passion for thee, and this love constrain me to obey thee! O may I be willing to sacrifice all my pleasures to thy Commands, who hast laid down thy Life for me! and being made conformable to thy Death, than I may look up with pleasure on thy Glory; and Lord grant that the hope of partaking in it, may make me purify myself, and walk as thou hast done, in all Meekness, and Charity, and Faith, and Hope, that I may be fitted for those Mansions thou art gone before to prepare for me. Amen, Amen.    

SECT. iv Cantaining the fourth Motive to Holiness, i. e. the Consideration of the vanity of all those things which tempt us to sin.  
A Man who should have seriously laid to heart the strength and importance of these Motives to Holiness (which I have considered) would be apt to think, that nothing less than some unimaginable temptation, or some unavoidable necessity in the contrivance of our natures, could provoke men to cast off all these Obligations, and break through all these obstructions, that he might sin and die; but on the quite contraty (which doth strangely reproach the folly of the sinner.)  

1. Those things which are the allurements to fin, have little or no temptation in them.  
2. Sin itself is a silly base thing. And  
3. Man hath strength enough offered to enable him to avoid it.   
1. The first I shall have occasion to consider fully in the third part of this Treatise, and thither I refer the Reader; only by the way we must take notice, there is no more sttess to be laid upon this Argument than it will bear; and that this Argument hath still respect to the joys and punishments of another life: the sensual satisfactions of Man are very little and trifling, compared with the pleasures of Heaven, and it can never be worth a man's while to be damned for them; yet sure if there were no life to come, it would behoove every man to be content with, and make the most of this: nor do I at all doubt, but that men may manage their lusts so, as that they may not be able to infer Reason enough to relinquish them from any influence they have upon their interest; or if any one should think it necessary to purchase a pleasure by the shortening of his life, or the lessening of his Estate, I cannot see why he may not have reason on his side, for a short life, and a merry one; and my mind to me a Kingdom is, would upon the former supposition be a wise Proverb; for upon this supposition the pleasure of the mind would be very narrow and faint, and the checks of Conscience would be none, or insignificant: But as the case stands now, (though there be pleasure in sin, and deceitfulness in lust, granted in Scripture) to abandon the hopes of Heaven for some carnal pleasures upon Earth, is like Esau, to sell his Birthright for a Mess of Pottage; and on the other hand, to renounce all present enjoyments for the sake of Heaven, is like Peter, to forsake a worn Fisherboat, and broken Nets, a troubled Lake, and uncertain Hopes, for the assurance of a Crown and Kingdom, which is surely very reasonable.  
And now I pass on to the second thing, and fifth Section.   

SECT. V Containing a fifth Motive to Holiness, from the Nature of Virtue and Vice.  
IN 1 Ep. Jo. 1. this is set down as the great Message which Christ came to acquaint the world with, that God is light, and in him is no darkness at all; and therefore they who walk in the light have fellowship with him, and they that walk in darkness have none; where it is plain, that S. John founded the necessity of Holiness in the Divine Nature; because God is holy, therefore he must first renounce his own Nature,  he can establish any other (contrary) Laws, or love or hate on any other condition, than Holiness and sin: This being so, I think the best way to discover the Nature of Virtue and Vice, is to consider how the one renders us like God, and the other unlike him.  
The Account we have of the Nature of God is, that he is a Spirit of Eternal Life, Infinite Power, Wisdom, Goodness, Justice and Truth; these are the chief of his Attributes, and such as Reason itself acknowledges to be the highest perfections and excellencies imaginable: If Holiness therefore tend to implant and improve some resemblances of them in men, and Vice to efface and extinguish them, it will easily appear, how the one makes us like God, and the other unlike him.  
1, God is a Spirit; it is true, that Virtue and Vice do not change the substances of things, and make Spirit Flesh, or Flesh Spirit; yet because they do so wonderfully transform things, by instilling new qualities, and so altering the operations of beings, they are in Scripture said to do so: Thus because Virtue raises and refines the Soul, frees it from those Fogs which a sensual dotage casts about it, scatters a new light upon it, and mortifies those affections which reign in the body, and render it more obedient to the mind; so that the man lives the life of Faith, as becomes a wise and an immortal being, therefore it is said in the Language of the Holy Ghost, to have rendered him a spiritual man: and on the other side, because sin doth stupefy and sensualize the mind, embolden and pamper the body, so that the soul seems to have changed its nature into flesh, and relishes nothing of those pleasures which are properly spiritual, but is wholly taken up with those enjoyments which are the proper and natural entertainments of flesh and blood, not a Spirit; therefore sin is said to have rendered the man a natural man.  
2. Eternal Life is the second Attribute of God: Life in man, is either of the Body, or Soul; as to the former, Temperance, Employment, and a cheerful spirit, are the great Preservatives of Health, and the best supports of such crazy beings as our bodies are: Religion enjoins the two former, for no man can be holy without being temperate, and employed at least in doing good, and it contributes very effectually to the later, i. e. cheerfulness of spirit, by begetting in us a peaceful Conscience, a resigned mind, and glorious hopes; but sin shortens our hasty days, by exposing us to diseases, violence, the Law; and by the ill influence which a distempered mind hath upon the body; as to the Soul, Righteousness is the life of it, it is the nourishment and pleasure, the freedom and the security of it, but sin is the death and plague of it, non est vivere, sed valere vita, it is not the mere existing, but the welfare and happiness of a being which is its life; and if so, how can a soul which is sick of passions, daily tortured and distracted by an ill Conscience, be said to live? Besides, sin doth impair the faculties, o'recast the light and fetter the powers of the mind, so that it neither understands, nor wills, nor commands as it ought to do: it is rendered a poor, sickly, despicable being, and therefore the sinner is said to be dead in trespasses and sins, or at least (because the Metaphor is not to be pressed too far, as appears from the Text following) if it hath any life, it is as imperfect as that of a Lethargic drowsy body, all's a thick night and steep about it: Hence is the address of the Spirit, Awake thou that sleepest, and arise from the dead, etc. Eph. 5.4.  
3. Power is the third Attribute of God; Religion promotes even this in us, by inspiring the mind with courage, and by the addition of strength conjoined to it; Innocence makes a man bold as a Lion, it makes one dare and hope well, Religion is a confederacy with th' Almighty, and he becomes the good man's strength, Ps. 18.1. & 19.4. it creates an awe and reverence for him amongst men, and it makes him approach as near to selfsufficiency, as the state of a Creature will let him; he is independent on the world, and hath not half the hopes, nor fears, nor cares, that the wicked man hath; for this man hath an ill Conscience, and is therefore timorous; he that fears not God, dreads every thing besides; he hath many passions that are to be gratified, and therefore he is very dependent on the world; he lives ill, and therefore is the scorn of Man, and the hate of God.  
4. Wisdom: The fear of God is the beginning of Wisdom; and therefore this is easily proved, for Religion is nothing else but the knowledge of the most Excellent Truths, the contemplation of the most glorious Objects, and the hope of the most ravishing Pleasures, and the practice of such Duties as are most serviceable to our happiness, and to our peace, our health, our honour, our prosperity, and our eternal welfare; but sin, on the other hand, besots and infatuates the man, it makes him passionate and foolish, consult ill, and execute worse; he is blind to the most glorious Truths, and hath no taste or relish of those glorious Objects of another world, and he lives as if he were in love with ruin; and though he see death, and confess it in the way, he is spurred on by his passions, and dares not shun it; he covets mere trifles vanishing fading pleasures, mere apparitions and dreams of happiness, and he flies from real and substantial delights and satisfactions that would never have an end; he trembles where no fear is, and yet is steeled and senseless against Almighty Vengeance; and if this be not to be foolish, I know not what is?  
The fifth and last now is Goodness, by which I mean kindness, and serviceableness to others; this Religion so far advances, that each man is so far Christian as he is thus good; this goodness or love is the mere substance of the Gospel; so that where ever the Spirit of Christianity hath planted itself, the man is not only just, but good and kind, he doth not only put off revenge, and frowardness, and hardheartedness, but he puts on the contrary Virtues, Meekness, Tenderness, Charity; his goods and life are not too dear a price to pay for the welfare of a Brother; but sin, on the quite contrary, arms man against another, and sows nothing but dissension and ruin amongst mankind; injustice, cruelty, rapine, murder, covetousness, hardheartedness, are the Characters which constitute a sinner. Justice and Truth are as Essential parts of Holiness, as Goodness, and therefore need not be spoken to.  
Thus you see how Virtue and Holiness perfect and exalt the man, how it makes him more spiritual, gives him power, life, wisdom, goodness, allies him to the Angels, and makes him like God, but sin defaces all those Excellencies, makes him a mere heap of Rubbish and Ruins, a silly empty Creature, that the Spirit might well say of such, Rev. 3.17. That they are wretched, and miserable, and poor, and blind, and naked: And who can now look upon sin as a little harmless indifferent thing? He that should rob the ambitious man of his Honour, the covetous of his Wealth, the vain person of his trifling gaiety, should be thought to have committed an unpardonable offence against them? and yet sure, power, and wisdom, and goodness, are things of far greater Excellency than wealth, or honour, or gaiety; they are the Attributes of God, the things that make him God, and when he pleases to communicate and impart to his Creatures some, though slender proportions of these; what can be a more fatal Enemy to the Creature, than that sin which spoils and rifles him of these; he that should stab the body, and through as many gashes as those of Caesar in the Senate let out the imprisoned Soul, commits no murder like that of sin, which quenches in man the spiritual life, and robs him of Eternity! O my Soul, doth every intemperate draught every sensual pleasure, quench the light, and damp the spirit within me, and yet shall I still go on! Is it so inconsiderable a loss, to change from Spirit into Flesh? Doth all my sinful passions for this world, Ambition, Covetousness, Dotage, etc. deface all Power, Wisdom and Goodness in me, and make me weak and wicked, impotent and foolish, and yet shall I still go on to dote? Is it so little desirable to be like God? Is it so inconsiderable a change, like the unhappy Angels, to fall from light to darkness! forgive me, O my God, I now begin to see a horror in my sins, I see its poisonous nature, and the mighty wounds it gives, and I will shun it hereafter more than Death and Ruin, more than the Sword, the Plague, or Famine; for I am well convinced that there is nothing so excellent as Spiritual Life, Peace, Power, Wisdom and Goodness, and nothing can wound or blast these, but sin.  
And if secondly, Life and Goodness, Power and Wisdom are such excellent things, how dear must they be to God? and how contradictory to his Will must be all those Methods which men take to deface them? and this he hath sufficiently taught, in that he hath thought it worthy the Incarnation, Life and Passion of his own Son, to root out and banish iniquity and transgression from the Earth, being things contradictory to his Nature, and to his Design too in the Creation.  
From all this you see, that Holiness is agreeable to the Divine Nature, sin is contradictory to it, and by consequence, that he who works Righteousness is born of God, and he who commits sin is of the Devil; and that it is as necessary to be really holy, as it is to be in the favour of God, for he cannot love the unholy, unless he can renounce his own Nature.  

The Prayer.  
O Thou God who art light, and in whom there is no darkness at all, a holy and pure Spirit! how infinitely are the sons of men obliged to thee, that thou hast givee them Immortal Spirits, and dost travel by thy Word and Spirit to form and fashion them into thy glorious Image, to make them share in thy Perfections, that they may do so in thy Happiness too; O grant that I may hunger and thirst after Righteousness, that I may labour day and night, to water and improve those Resemblances of thy Divine Perfections which thou hast imparted to me by thy Spirit, that so I may, through Christ, increase in favour with God and Man! And grant that I may abhor those sins which efface thy Image, and debase my Nature, which render me a burden to myself, the hate of God, and scorn of Man! which make me unhappy here, and miserable hereafter; Grant this, I beseech thee, through Jesus Christ our Lord and Saviour! Amen.    

SECT. VI Containing the sixth Motive to Holiness, the assistance of the Divine Spirit.  
I Do not think, that in a Discourse of this Practical Nature, it will behoove me to enter into any Dispute about the strengths of lapsed Nature, about the nature and necessity of Supernatural Grace; I may in short affirm, that we find in Scripture sometimes the birth, sometimes the growth, sometimes the perfection of the New Creature, assigned to the Holy Spirit, as the great Author of it; all which doth not yet discharge Man from the necessity of exerting all the strength and endeavour that he can; for by those frequent Exhortations addressed to Man, we may justly infer some ability supposed in him; and by the frequent promises of the assistance of the Divine Spirit, we may as reasonably infer an impotence which stands in need of this relief: and from altogether we may conclude, that the Spirit of God is so far forth dispensed, as serves the end of the Gospel, and the necessities of mankind.  
Our blessed Saviour after he had delivered upon the Mount a System of the most refined Precepts of Devotion and Purity, Mortification and Charity, as if he had foreseen, that his Hearers would be dazzled by the brightness of this Divine Image, and look upon the Pattern as too high for the attainments of Humane Nature, doth close the discourse, first, with an assurance of a Supernatural assistance of the Spirit of God: And then secondly, with asserting the necessity of a real and actual conformity of our lives to those holy Precepts, Matth 7. v. 7. etc. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh, it shall be opened: Where our Endeavours, and the Divine Assistance are joined together, as being both necessary towards the great Work of Sanctification; in the 9, 10, 11. verses, he goes on to confirm them in the belief of this Promise, from the example of Natural Parents, who though evil, have that Natural Affection for their Children, that if a Son ask bread, they will not give him a stone; or if he ask a Fish, they will not give him a Scorpion: Much more is it inconsistent with the goodness of the Divine Nature, to refuse Man that assistance which is indispensably necessary to the propagation of Holiness; inconsistent with his Paternity, to deny his craving Children that which is as necessary to their spiritual life, as food is to their natural: If ye then being evil know how to give good gifts to your Children, how much more shall your Father which is in Heaven give good things (his holy Spirit, as appears from parallel places) to them that ask him.  
And when he had acquainted them with this, I do not wonder that he concludes all with averring the necessity of Obedience to all those Excellent Precepts, from verse 13. to the end; for in vain do men quarrel at the purity of the Christian Doctrine, as if it were a Religion fit for Angels rather than men; in vain do they complain of the prevailing passions of flesh and blood, and of the soft insinuations of a flattering World: our ability to obey the Gospel, is not to be measured by the strength of Nature, but of the Spirit; that God who hath called us to the profession of such Exalted Virtue, hath allotted us an assistance suitable to so glorious an end; so that these complaints are not the groans of a Penitent, but the excuses of a fond and carnal mind.  
All this certainly amounts to a very clear proof of the necessity and Excellency of Real and Inherent Holiness; for to what purpose should we call down an assistance from Heaven? to what purpose should the Divine Spirit be poured forth upon men? if either there were no need, or no use of such a Holiness, which he is the Divine Principle of! or if this Holiness were so impure and imperfect, that it were not acceptable to God through Christ!  
And which way now shall the impenitent sinner escape Divine Justice? what Excuse can he frame for the defence of his Impiety? he sins and dies, not because he cannot do otherwise, but because he will do so: he perisheth not through impotence, but obstinacy; and what punishment, think we, can sufficiently avenge a contempt of, or despite done to the Spirit of God The Gentile is unexcusable, because he did not obey those Laws which his Conscience did dictate to him, though the Characters they were published in were dark, the Motives to, and the Principles of his Obedience, weak and feeble, at least comparatively; what tribulation, and wrath, and anguish than will punish our disobedience, who have not only our duty openly published by the Son of God, and enforced upon our hopes and fears by glorious promises and dreadful threats, but also the Spirit of God promised to enlighten our understandings, to enfranchise and strengthen our wills, to imprint the Motives of the Gospel in more sensible Characters on our spirits, etc. We must expect that our tribulation in the world to come will be proportioned to our obstinacy in this, and the anger of Almighty wrath will boil to a heat answerable to that infinite love and goodness we have despised.  

The Prayer.  
O My God, how reasonable is it that I should obey thee, since thou commandest me nothing but what thou giv'st me strength to perform! I feel the weakness of my Nature, and the strength of Temptations, but this shall never discourage me, through the might of thy Spirit I shall be sure to conquer; it must be a weakness indeed which Omnipotence cannot relieve; it must be a strange assault made by the world, which can storm that Fort which the Spirit of the Almighty defends; and that Law must be more than Seraphic, which is exalted above the imitation of a Soul inspired and actuated by thee: No, no, if thou vouchsafe but one Ray of thine Infinite Power, I shall soon subdue the World, and mortify the Flesh; I shall do the things which please thee here, and I shall obtain everlasting life afterwards; which grant for thy Mercies sake, and thy Son Christ Jesus sake. Amen.    

SECT. VII. Of the Gospel-Covenant, as it is a Motive to Holiness.  
THe Covenant of Works was, Do this, and live; Life was the reward of an unerring obedience, and Death the punishment of every transgression of the Law; so that by virtue of this Covenant none could expect to be Justified, but he who had no sin to be charged with; and therefore since there never was any such Man but Christ, Righteousness could not be by the Law; but now the Covenant of Grace is, Believe, and repent, and you shall be saved; our sins cannot exclude us from Heaven, if we forsake them for the time to come, and rely upon the Mercy of God through the Blood of Christ; for he died to this purpose, that every one which believeth in him, might not perish, but have everlasting life: Which Mercy extends itself, not only to the sins which precede Conversion, 
p. 76.  but to those also which follow it, as I have before proved: Now the result of all this is: 

1. That the overture of pardon incourages us to repentance.  
2. That the sense of the love and goodness of God, obliges us to love and obey him.    
Despair eclipse the wings, and cramps the vigour of the Soul; no man would be good, if he knew it were to no purpose to be so; for why should he deny his sensual satisfactions, if he could expect no fruits of his Mortification? but when the Almighty makes a tender of Mercy, and invites the sinner to be reconciled, what will not he do who is sensible of the advantage of his favour, or the dreadfulness of his anger, that he may avoid the one, and gain the other! The trouble of a wounded Conscience is an uneasy thing to bear, and who would not rid himself of it, and possess his Soul of an entire peace, when he sees that he may? who can be willing to be all his life in bondage, who may be translated into the glorious liberty of the Sons of God? who would feed the slavish fears of an approaching Death in his bosom, who may extinguish and dispel them if he will! Salvation is not so inconsiderable a matter, but that every one makes this naturally his enquiry, What shall I do to be saved? and therefore when to do ones best is to do all; and to be sorry for our sins, is to atone them, (in the acceptance of God) who would slight the happiness of the Divine Favour, and Heaven, tendered upon these terms? O my Saviour! thou hast indeed brought Life and Immortality to light, thou hast freed me from the curse of the Law, and thou hast opened a plain and easy way to Reconciliation and Heaven, through thy Body upon the Cross; without this, the Contemplation of God's Justice would have o'erthrown all those hopes which I could have derived from the Contemplation of his Mercy and Goodness, and I could never without an affront to his Holiness have flattered myself from his Clemency into the hopes of pardon, for those numerous sins I have committed against my Conscience: For ever blessed be thy Name, that thou hast taken the weight and burden of my sins upon thee! that thou hast suffered, that I might be justified through thy Blood: I will no longer deliberate whether I shall ease me of my sins and guilt, whether I shall be happy or no! I come, I come, blessed Lord, I renounce all the sins and vanities of my former life, and desire to devote myself a holy, living, and acceptable Sacrifice to God for the time to come! for why should I any longer sin against so much love and goodness.  
When I had broken the Laws of God, and given manifest affronts to that glorious Being, who created and doth preserve me; when I had trampled upon all his Obligations, and abused all his Mercies into wantonness, without any temptation to it besides the baseness of my own Nature, I might have expected that a just Wrath would have revealed itself in Thunder and Lightning, in Judgements and Death, but instead of that, he continues the overtures of his Mercy, and Courts me with the tenderness of an Indulgent Father! O my God, thou hast conquered me by thy patience and long-suffering, thou hast taken me by thine infinite love and goodness, I adore thy Clemency and Wisdom, and am ashamed of the wildness and extravagancy of my own folly! O pardon me, and my mourning and revenge shall witness what resentments I have of thy sweetness and tenderness; I will serve and love thee much, because thou hast forgiven me much.— Farewell my sloth and ease, I have devoted myself to my great Creator, and I must redeem the time that I have spent amiss.— Farewell my sinful pleasures, and my vain diversions, I will no longer indulge that Body which hath betrayed my God, which hath made me a Rebel against a gracious Father! Farewell my ambitious and vainglorious aims, these are not the Ornaments which become an Humble Penitent!  
These, and such like Resolutions, are I think the natural results of a serious consideration of the Divine Goodness, manifested in this Covenant of Grace; no man can believe himself in a capacity of Pardon and Salvation, but he must naturally desire to be rid of those fears which accompany his guilts, and to be secured of Heaven; no man can see the Majesty of Heaven contending for Conquest over us by love and goodness, but he must blush at his ingratitude, and melt at the sense of the Stupendious Mercy.  

The Prayer.  
O Glorious Ood, grant that these may be the effects of my knowledge of thy Covenant of Grace; that thy goodness may lead me to Repentance, and that I may not by the contempt of thy Mercy, treasure up to myself wrath against the day of wrath: Lord, what should make me backward, if thou art forward to a Reconciliation! what should make me refuse thy pardon, when thou art willing to bestow it! Is it not worth my while to be saved? or can I be saved in despite of God Lord, I cannot be so blind to think so; grant me then the Grace to repent to day, whilst it is called to day, to mind the things which belong to my peace before they are hid from mine eyes. Amen, Amen, blessed Jesus.  
And now I have finished the second part of this Discourse, and considered all, or at least the main Motives to Holiness which the Gospel contains, nothing is here wanting that can justly beget our love or hate, nothing wanting that can work upon our hopes or fears, nothing more to be desired which can invite or encourage us; all the Arguments of interest and pleasure, of necessity and possibility, of obligations and duty, are here combined and twisted, to make the Cords that should draw us strong enough, that one might justly wonder how any man can resist the power of such Arguments, and how it is possible to be damned.  
And yet we cannot see what effect Christianity hath upon the generality of mankind; they are as lose as Heathens, as covetous as Jews, and in a word, as much addicted to the pleasures of the world and flesh, as if neither Life and Immortality had been brought to light, nor there were any promises of Supernatural assistance.  
It will become us therefore, in the third place, to inquire into the reason of this, and to discover those Temptations which detain men captive to sin, notwithstanding all the Son of God hath done to redeem them.      

Practical Christianity. Part. III. Of Temptations to Sin.  
THe Temptations to Sin are very numerous, yet they may be reduced to two Heads, Pleasure, and Pain; for these are the great Springs of Love and Hate, of Hope and Fear, and consequently of all Humane actions. I will begin with Pleasure.  

CHAP. I. Of Pleasure, considered as a Temptation.  
PLeasure is the Idol of Mankind, and not without reason, for it is impossible to love our selves, and not love our pleasure; and never any man denied himself yet any the least portion of it, but in order to a greater; therefore though I first premise, That he cannot be a true Christian, who is not willing to forego all his present enjoyments for the hopes of Heaven; because it is inconsistent with a true Faith of the things not seen, but yet eternal, to prefer these temporal ones, because seen before them; and inconsistent with the truth of our love to God, to obey him no longer than he commands pleasant things: Yet because a misperswasion about this matter may prove a snare and a burden to some in the practice of Religion, and deter others from it, I will inquire; 

1. How far Religion is an Enemy to our Sensual Pleasures.  
2. What Remedies it prescribes against them.  
3. What Motives it lays down to Abstinence.    
As to those instances of enjoyments which are forbidden, the case is plain; all unnatural lusts are a Species of pleasure (if they may deserve that name) utterly interdicted the Christian.  
As to our degrees of enjoyment, in all the instances of pleasure which are allowed us, (and such are all our natural appetites) it is first plain, that all kind of excess is forbidden us; and in this sense the Precepts of the Gospel are generally to be understood; the Body we are to mortify is described to have such members as these, Col. 3.5. Fornication, uncleanness, (which involve too an unnaturalness in them) inordinate affection, evil concupiscence, and covetousness, which is Idolatry;— and to walk after the way of the Gentiles, or according to the world, is to have our conversation in lasciviousness, lusts, excess of Wine revel, banquet, which is called afterwards excess of Riot, 1 Pet. 4.3, 4.  
2. It is not to be questioned but that the great design of Religion, is to raise our hearts upwards, to make us spiritually minded; and therefore all Sensuality which is contrary to this, is contrary to the Analogy of the Gospel; and by consequence, I humbly conceive, that an immoderate love of any thing, though an allowed instance of pleasure, is contrary to the Gospel of our Lord; accordingly I find, that that enjoyment of this present life which it permits to us, is such a one as is cool and moderate, not warm and passionate: 1 Cor. 7.29. But this I say Brethren, the time is short; it remains, that both they that have Wives, be as though they had none, and they that weep, as though they wept not, and they that rejoice, as though they rejoiced not, and they that buy, as though they possessed not, and they that are of this world, as not abusing it, for the fashion of this world passeth away.— And now thirdly by consequence, whatever tends to the betraying of us into excess or dotage, is unlawful, considered purely as the means to such an end. From hence we may learn, how little injurious Religion is to men's present pleasures; we are allowed all things but dotage, unnatural lusts, and excess, and all these are contradictory to our present happiness; as for excess, and unnatural lust, there's no question; as for dotage, whoever shall consider the emptiness and uncertainty of this world, must needs conclude, that the greatest security of our pleasure is a moderate affection; and bating now all these, the Gospel of Christ is so far from enjoining us misery and trouble, that we are expressly invited to it, by this Motive amongst others, that it hath the Promises of this life, as well as that which is to come; and we are permitted to look upon peace and prosperity as great blessings, and we are allowed the delight of Friendly Conversation, love without hypocrisy, and to love our Wives even as ourselves.  
So that whatever is necessary to make our lives comfortable, is not only permitted, but promised us; but if we would make this Earth our Heaven, 'tis this, that is to be Sensual and Carnal; it is easy to apply these Rules to our Clothing, Eating, Drinking, Conversation, etc. and they will make us wise and prudent Christians, and Religion will appear pleasant and delightful.  
There is one more limit affixed to our enjoyments, and that is by Charity; we must take care our satisfactions, by our examples, do not betray or tempt others; Brotherly affection is not very hot in his breast, who rather than deny himself any little liberty, will contribute to the damnation of his Neighbour.  
2. The Remedies against pleasure.  
1. A lose and a dissolute spirit, a gay and inconsiderate temper, is that which commonly betrays us into excess and vanity, into softness and dotage; and therefore Religion endeavours to possess our souls with sobriety and awe, by the presence of a holy God, by the Judgement to come, by the value and preciousness of our souls, and the manifold dangers and enemies they are encompassed by; and therefore engages us to pass the time of our sojourning in fear, to walk circumspectly, to be upon our guard, and watch always.  
2. Because the body is apt to grow wanton, it prescribes us watch, fasts, and frequent prayers, as the great instruments that do most tame and mortify it, and at the same time improve and exalt the mind.  
Besides these, that I may at once conquer my pleasures, and live pleasantly too, I have drawn these other Rules from Scripture.  
1. I never frame to myself rich Ideas, nor fancy I know not what Heaven in any object, but am content with an indifferent pleasure, and hope for no more than what befits mankind in this state on earth.  
2. I train up myself to endure hardship as a good Soldier of Jesus Christ, by passing through some chosen difficulties, by checking even a lawful passion, by calling off my humour from too much freedom, and by accustoming my outward man to endure a bridle; and thus my temper grows strong, and my mind staunch and firm.  
3. I observe that the Herd which aims at Sensual Pleasure, either seldom meets it (and what a misery is it to be damned for Lusts they never satisfied) or else they know not how to use it, or they are so soft and unmanly, they droop in every interval wherein they want it; and therefore I compose myself on the quite contrary, to meet a Storm, and to stem the Tide, and to arrive at my Port through boisterous Seas; and so a small blast doth not move me, a great one doth not sink me, and a Calm, like an unexpected blessing, is received the more thankfully, and used the more moderately.  
4. I labour that my Conversation may be above, and I endeavour to look beyond this dark Horizon, and expect the breaking forth of the Sun of Righteousness: Sometimes in my Contemplation I die, and strip myself of all, and bid farewell to my dearest friends, and my fancy wraps my body in its winding sheet, and wafts my Soul to God, and I enter as far as I can into Heaven, and I dwell there; and so the taste of another world, like the eating of Manna, makes my  too nice for the Garlic and Onions of Egypt.  
3. The great Motives of the Gospel whereby we are encouraged to despise worldly pleasures, are—  
1. The Love of God, manifested in his loving us, and in the sending his own Son into the world for our sakes, that we might be the Sons of God: whence the Apostles every where infer, That the love of God should constrain us to obey him, as dear Children, and Sons of the most High God; and consequently, not to walk as those who know not God, in the lusts of the flesh, and the fashions of the world; but being renewed in the spirit of our minds, to please him in holiness and purity— and the inexpressible Love of the Blessed Jesus dying for us on the Cross, will not suffer us to be guilty of such a baseness, as to betray him at the solicitation of a Sensual Lust? and that blessed Spirit of Love which dwells in the Children of Obedience, is quenched and grieved by carnal lusts, and therefore they must deny all impurity, that the Lord may delight to live amongst them. Nothing will seem difficult to us, if we but consider these things, the Majesty of God, and the vanity of man, the height of his love, and imperfection of man's obedience.  
2. Our own Exeellency. We are the Temple of the Holy Spirit; we are the Children of the living God, the Children of Light, the Purchase of the Blood of Christ, the Delight of God, and the care of Angels; and shall we wallow in brutish lusts, like those who have no knowledge, no hopes?  
3. Our rewards here, joy, and peace, and hope, do constantly dwell in that Soul which works Righteousness, and continues in patience and well doing; and can any of the fulsome pleasures of the body be compared to the calm and transport of a holy Soul? and yet these are but imperfect dawnings of an Eternal Day; there are things laid up for those who love God, which the heart cannot conceive, nor the tongue express; and these precious promises must needs enable us to live above the corruption which is in the world through lust.—  
So that now, though the pleasures which Christians are commanded to renounce were very full and satisfactory, yet the love of God who enjoins this Abstinence, the love of Jesus who suffered for us, and the love of that Spirit which is tendered in the Gospel, to purify our minds, and fill them with delight and pleasure, would render our compliance with these Commands very reasonable and easy; and if we add the consideration of the peace and satisfaction which flow from an entire Mortification, and the glorious promises which are annexed to it, it will be almost impossible to resist the united force of such powerful Arguments; and how much more if we consider—  
4. The emptiness and vanity of all those pleasures by which the sinner is ensnared The world hath nothing in it which is truly great and satisfactory; it's most exquisite entertainments are strangely empty, mixed, and alloyed, and fleeting.  
1. Empty. Every man's practice is a daily confession of this; for how taking soever a pleasure may appear in fancy and prospect, yet 'tis common, that men soon disrelish what they enjoy, and disdain what they possess; and if men daily change and contrive new pleasures, is it not a plain confession of being dissatisfied with the old? And what shall the poor Epicure do, if Enjoyment itself prove fatal, is it not an evident proof that the choice is foolish, the object empty, the faculties weak, and the world a Cheat? It were easy to prove this, if I should run o●e particulars. What is Greatness, it is so much nothing, I know not what it is, it is a slippery height, it is a glorious slavery, a pretty Pageantry, and fantastic formality: What is Wealth, this should not be reckoned as an enjoyment, 'tis but the mean to one; what is Lust, but an outrageous ferment of the blood, a sudden mutiny of spirits; it is a sudden blaze that flashes, and then dies; the delicacy and flavour of Meats and Drinks, is scarcely perceptible to most, it is so much nothing; gaiety of attire is the pleasure only of Children, and of Fools, it is an imaginary prettiness.  
But the truth on't is, pleasure here below is not to be measured by the weight and substance of the Objects, but by the quickness and strength of Fancy, or Imagination; for 'tis with Men as 'tis with Children, 'tis not the rattle or the toy, but 'tis the silliness of the fancy which creates the pleasure; and therefore I'll consider this a little: If the Imagination be childish, nice and fond, it frames and creates Art and delicacy in the object, and begets passions tender, impotent, and warm; possession now (one would fancy) would certainly make one thus qualified happy; but the mischief on't is, these are the characters only of a raw unexperienced sinner, who admires what he never tried; like a man come into a new world, the strangeness only begets the wonder; success will make him unhappy: when he hath tried all objects, he will find all but vanity; for as soon as Experience hath defeated him of the Imagination, it robs him of the pleasure too, and a weatherbeaten sinner derives his temptation only at last from custom, and he sins not so much because 'tis pleasant, as because he is used to do so: This is the whole state of the case, Imagination and Fancy is the pleasure, not enjoyment; and that cannot last without this, nor with it: but besides, there is such an uneasiness accompanies a violent desire of any thing that it more than punisheth the pretty pleasures which Fancy frames: hear a man essaying to discover what he feels, and he'll express his passion by flames and fevers, wounds and diseases, pleasing smarts, and kill pleasures, so sick are they of their passions, and languish of their desires, and die of enjoyment; 'tis in all pleasures, as in those of eating and drinking, the painful appetites of hunger and thirst forerun them, and feeding and drinking extinguish the appetite and pleasure too! This is the case of those who pretend to the greatest gallantry and wit in the choice and contrivance of their sins; what shall we think of those who drudge for bafer metals, and more dreggy course vices: the toilsome pleasures of gluttony and drunkenness, of pride and covetousness; the malicious pleasures of frowardness, faction and disobedience? Surely these are worse than vanity: the Soul of man must be light, and airy and silly, and unballasted,  it can please itself in the Imaginary Charms of Honour, and Command, and Beauty; but it must be base and earthly, degenerous and sottish,  it can be taken by these. Emptiness were enough to deter our pursuit; but besides,  
2. There is an alloy and mixture in this world which renders it very vain: The face of our fortunes here below is like that of waters, which the winds have curled and shriveled; you can scarce discern the little smoothnesses for the numerous swell; though enjoyment be the sinners aim, it is the least part of his portion; for besides the cross accidents which befall things, and the inconstancy of humours on which pleasure depends, the sinner himself lodges in his bosom a whole Legion of mutinous lusts, which (though the Offspring of the same parent,) do oppose and destroy one another; Love will not give way to the Intrigues and Fatigue of busy Ambition, nor Ambition stoop to the softness and laziness of Love; Covetousness will not admit of the waste and prodigality of Lust, nor Lust comply with the severities, and stingyness, and drudgery of Covetousness; a great Fortune's necessary to support great sins, and yet our sins lay waste our fortune: our health is necessary to sensual pleasure, and yet our sensual pleasures undermine our health: and thus the change of things and humours, and the contradiction of Lusts, makes the sinner's life a strange mixture of Desires and disappointments, of pursuits and Repentances; and after all, suppose the best we can.  
3. Our pleasures are extremely transient; the fashion of this world passeth away, every thing is in continual flux and change; and what pleases most commonly takes wing first; for the height and perfection of every thing consists in such a point, that Nature seems rather to be still ascending to it or declining from it, than standing still in it: But if the World were constant we ourselves are not; our Temper daily altars, and our fancies are seldom the same to day which they were yesterday; and how can our pleasures be constant, when though their Objects continue Lovely we cannot promise ourselves that we can love them long.  
We may therefore thus state our whole account, Time is but a moment to Eternity, Life but a moment in Time, and enjoyment fills up but a very moment in Life: Lord what a trifle and nothing is that, which we prefer to an Eternity of Bliss.  
Thus I have considered the Nature of the world (objects) to discover the nature of pleasure, it will be proper to consider,  
2. Our own Nature who enjoy: for this will give us further light into the nature of sensual pleasure! And here, 1. That Ray of Reason and Wisdom, which is shed upon the Soul, is a mere check and restraint to our sensualities; and renders the pleasures of the Body in Man less pure and entire than in children and Beasts: and he that hath any greatness or wisdom in his mind, sins with the uneasiness that the Learned and the Great feel, when they descend to play the fool; they scorn their own easiness and are ashamed of their pleasures.  
Our Fancies I have spoken to.  
Our Senses are narrow scanty things, they can enjoy but a little, and but for a moment; Let our fortune be wide and large as it will, our enjoyment can be no larger than our senses; we may if we please study variety of Objects, but all the while we only change often and possess but little, for such is the nature of our scanty Organs, we can never enjoy a new pleasure without quitting the old, i. e. Without losing as much as we gain. Our change of Humours is unaccountable, we are often sullen and froward, and know not why; and then like children we quarrel with our toys, and tear and throw away the babbles which we doted on.  
Blessed God that ever rational men should forfeit Heaven and incur a Hell for such a mixed uncertain state of empty pleasures as this is! Can we like Moses climb some Mountain, and arrive within Ken of Canaan, with what regret, and shame, and scorn, should we look down upon the dull pleasures of Earth! Well doth thy Holy Spirit describe the Slaves of Sin, to be blind and sleepy, dead and senseless things; for we need but open our eyes, and see through all that paint and varnish that mocks and deludes the fancy; we need but be Wise, and we shall be holy too, for if we but once understand the world we cannot but despise it.  
5. The consideration of what our sinful pleasures stands us in; they are too too dear a purchase without the consideration of the life to come. They distemper and decay the Body; they exhaust our Estates; and blast our reputations; they are the Furies which haunt and disquiet us with desires and jealousies, despite, and Anger, and Vexation, etc. They dissever the closest Unions and the dearest Friendships: They rob us of the more manly satisfactions of doing good; of being Wise and Learned; of a peaceful Conscience; of a soul enlightened (like Moses face) by a daily converse with God; of Meditations grown sprightly and cheerful, through a closer acquaintance with Heaven, and the conscience of no guilt but what we have wept and prayed against: they bereave us lastly of the satisfaction of a fixed and steady choice; of an assured and confident mind; of obsequious and governable tempers; of an even and orderly life; and of the joys of glorious hopes and a growing assurance.  
6. And yet after all, if we state the Case between the Good and Bad, as to point of worldly pleasure (according to the natural issue or consequence of things from their Causes) those possess more and truer pleasures tahn these; for whilst the Good only approve, and the Bad dote, the Good use, and the Bad abuse the World; the Good are prudent in their choice, and constant and orderly in their deportment; the bad are blind and rash in the former, and light and disorderly in the latter; it must needs follow, that the Good are the Masters of their pleasures, the Bad the Slaves; that the Good meet with what they expect, because they have true notions of the World and things of it; but the Bad are defeated in their hopes, because they swell and enlarge their desires beyond all possibility of receiving satisfaction from an empty Creature: that the state of the Good, is as well secured and settled, as the nature of things below would admit; but that of the Wicked is confused and uncertain.  
What a silly thing now is Impiety, and how wise and well contrived a thing is Religion! what can we desire more of God; if he give us a pleasant fortune, he prescribes us rules how to enjoy it prudently; if he involve us in a cross one he supplies us, pleasures, and comforts, to sweeten it and support us.  

The Prayer.  
O Almighty God, and the kind and gracious Father of Mankind, I desire to adore and bless thee, that thou hast dealt thus by the poor Sons of Men, that thou hast secured our happiness by the Revelation of glorious truths, by the encouragement of precious promises, and by the sanction of wise Laws: Grant most gracious God, that I may be daily conversant in thy most glorious Gospel to this End, that the pleasures of the world and the flesh may not ensnare and entangle me; but that I may be enabled through thy word and Spirit, to live above the corruptions of Lust; to possess my vessel in purity and honour; and to enjoy thy blessings moderately and thankfully, that I may at last be received into an Eternity of Rest, and Peace, and Joy through Jesus Christ my Lord.    

CHAP. II. Of Pain, considered as a Temptation to Sin.  
BY Pain, I mean every thing which is troublesome: All troubles may be reduced under two Heads, Imaginary and Real ones; by Real, I mean such as do actually injure the mind or bodies of men; by Imaginary, I mean such as could have no influence at all upon men, but through the assistance of prejudice or fancy. I'll begin with the latter; and in speaking to both, I must premise this, that I will not bring home every Argument by a close Application, (for then this very Head would swell into a vast proportion) but content myself with proving, That there is no pain which can be a just warrant for sin, because the Gospel hath provided such Remedies as may render it supportable, and such Rewards as may countervail all our sufferings: There is no Temptation which befalls us, but what is common to men, and God is faithful, and will not suffer us to be tempted above what we are able, (the strengths he allows us) but will with the Temptation, make a way to escape that we may be able to bear it.  
There are many things which are not really harsh and unsufferable in themselves, but they become such, because it is the custom of the world to think them so: For example, a shallow Fortune (but sufficient for the necessary comforts of life) an inglorious solitude or privacy, the Opinions of others concerning us; these things have no real influence, either upon mind or body; they cannot make the Soul less rational, nor the body less healthy; a man may be happy here, and go to Heaven afterwards without much fame or wealth; that all the misery that is derived from these things, depends upon Opinion is plain, because some have made that Poverty, retirement, and contempt their choice, which is such a  to others; and so the same thing, which is one's affliction, becomes another's pleasure: So that it is plain, fancy gives us the wound, not the things themselves; or else if misery were an inseparable Companion to the things themselves, it were impossible that Content should ever sojourn in Cells or Cottages, or ever be a stranger to Wealth and Honour. Of this sort of troubles are all those other passions which are enkindled in us by the impressions of things from without; for even Beauty, Grandeur, gaiety, etc. though in their own nature innocent things, are sharpened and armed by our fancies with trouble and danger to our repose.—  
Now though it be true, that as the cold or heat of Climates are things innocent enough to bodies inur'd to them, and yet are fatal to others; so here, though all temptations of the world are in themselves harmless things, yet 'tis plain, that upon Being's so disposed and tempered as ours are, they make dangerous impressions: Therefore in the Gospel of Christ, the remedies prescribed by him, do all tend to the removal of these ill dispositions, and the reforming our false Opinions, and the suppressing our inclinations: As,  
1. Our first care must be to frame our Opinions of things by the Rule of Faith, and to root out all false Notions of things; to this end the holy Gospel doth every where insinuate the emptiness, the transitoriness, the uncertainty of all things here below; the Excellency of Holiness and Righteousness, and the little tendency which the things of the world have to promote it: And lastly, the Weight and Eternity of happiness in another world; all which contribute to our happiness, as they arm us against the impressions of outward objects, by possessing us with a contempt of them, and with desires far greater, and nobler, and contradictory to those other.  
2. The Gospel of Christ enjoins us to shun and fly temptations all that we can; we are to block up all the Avenues by which the world may make its approaches, the lustful must not gaze upon Beauty, nor the ambitious on greatness, etc. and because sin usually gains by Parley, we are carefully to shun the least appearance of evil,— not to entertain thoughts, etc.  
3. We are to labour earnestly to mortify all the lusts of the Body by Fasting, and Watching, and Prayer, and a constant temperance, encouraged to it by the example of our Lord, and a whole Cloud of Witnesses gone to Heaven before us, and the promise of rewards annexed to the careful performance of, and unwearied perseverance in these duties. And  
4. The assistance of the mighty Spirit of God, and a certain Victory is promised to him who thus contends; and unless men will willingly deprive themselves of such an Auxiliary by not contending, or not begging him of Christ, or grieving him, it is not to be doubted but we shall obtain him, and together with him sufficient strength, and glory, honour, and immortality, will be the end of our warfare.  
These are the Means, these are the Motives, this is the Assistance which our blessed Jesus hath prescribed and offered us, by which we may be enabled to live above those miseries which they are entangled in who obey not his Gospel, and defeat those Airy Apparitions which would fright us into sin.  
Therefore in whatever condition I am I will still ask, what would my blessed Saviour have done, or said, or thought in this case? what opinion of, or value for this or that thing, or condition, hath God? and I shall soon find, that no condition can make me truly miserable, but that wherein I cannot love God, I cannot pray, or cannot do good: For if I can, I am both great and happy: If a man love me, Joh. 14.23. my Father will love him, and we will come unto him, and make our abode with him. Happy abode! what can my Soul desire more! I cannot think myself mean, who am his Favourite; nor can I be poor, who possess that God whose presence makes up Heaven! My God, how happy should I be, could I be content to make thee alone my Portion; but because I cannot be content to be poor and contemptible, because I seek my comforts from without, because I am not at leisure to entertain thee only, therefore thou dost not dwell so ravishingly with me.  
But I will seek thee more diligently hereafter, vain world adieu, I have Nobler hopes than thou canst feed, and I shall have comforts thou canst not rob me of! How can I be miserable, if I be filled with joy and peace through believing? or if I abound with hope through the power of the Holy Ghost? I can think of that shine of Glory with which I shall be once invested, and then suffer these Rags with patience, till my Nuptials come, and my new Suits be made; I can love this contempt and poverty, because it shall make my Crown more weighty, and my being more glorious.—  
What is it, O my Soul, for which I complain? what is it that I have lost? Estate, Reputation. It is affirmed by the Spirit of God concerning all sensual pleasures in general, That they war against the Soul, 1 Pet. 2.11. in particular concerning wealth, How hardly shall a rich man enter into the Kingdom of Heaven, Mat. 19.23. concerning vainglory, and how can they believe who receive the praise of men, etc. Am I then so much troubled, because my difficulties in the way to Heaven are diminished? my Chains grown lighter, and mine Enemies fewer? because my ties to, or dependences on the world are few; and consequently my distractions in, and diversions from holy duties, are the fewer? I have no fears; no cares, no contrivances, no jealousies, because I have not concern in it? How near Heaven am I grown, who am thus removed from Earth? And being in this condition, I am not exposed to the changes of the world, I have nothing wherein ill fortune can attack or wound me? This state is not so contemptible, which is thus full of peace, wherein I may possess myself, and need not spend the greater portions of my life in things which fame or greatness requires of me, not inclination or choice.  

The Prayer.  
LOrd teach me to form my Opinions according to the light of thy Gospel; to guard my Soul against all the impressions of the World, and Flesh; to mortify the inbred Inclinations of my Body to Lust, and to fix my mind so upon the things that are not seen, that when ever vain fears assault me from without, they may find the House guarded by the strongest Man! Amen, Amen.   

SECT. II. Of Real Evils, whereof some are unavoidable, others only common to this life.  
THere are some Evils so natural and constant Appendages to this state of Mortality and Imperfection, that unless men can cease to think them Evils, they cannot be happy. For example, a Friend dies, or proves false, etc. or I am to die myself, i. e. things happen in their natural course, and as I ought to expect them— I may as well quarrel with God, that he did not create me an Angel, and that my first Station was not in the Courts of Heaven. Now though it be true, that an Evil is not the less an Evil, because it is incurable, or unavoidable, or yet universal.  
I must from hence infer, that the wise man ought to be better provided and confirmed against such, and that he gains no small step towards happiness, who can divest these Evils of their affrighting shapes, which the man shall in a great measure do, who shall expect nothing more in this state than what is proper to it; and then can no more be aggrieved at Death, Chance, Folly, etc. than at the imperfection of our intellectual capacities, the meanness of our natural inclinations, and the frailties of our bodies, for those other are the effects of these, and yet no man thinks himself miserable, because he doth not understand as much as God does; because being flesh and blood, he doth not will as Nobly as Angels; and why should he think it amiss or hard, that being mortal, any thing should die, or being imprudent or passionate, any thing should act so?  
It is highly reasonable, that he who Created us out of nothing, should Create us as he pleased; for he who was not bound to do any thing, cannot be blamed for doing so much.— But Christianity rests not here, it provides a Remedy for all these Evils.  
1. By the discovery of the Souls Immortality, of the Body's Resurrection, and of glorious Rewards which shall Crown those who suffer contentedly and patiently.  
2. By the discovery of Objects fitted for the affections of an Immortal Soul, noble and great enough to fill the biggest capacities, and most enlarged desires; such are God, and Jesus Christ, and the glories of another life, which are unalterable and unchangeable; so that the happiness and pleasure of a Christian Soul depends not upon these uncertain things below, but upon those things which are above.  
3. Since these misfortunes are such as are unavoidable in this life, they can be no temptation to sin, because we cannot avoid them by sinning; and they who endeavour to drown their sense of worldly afflictions by an indulgence in any sins, do worse than those who kill themselves to get rid of some uneasy passion; the very Remedy is the worst of mischiefs.  
But to proceed, as to pains which are common to, though not unavoidable in this life, I cannot choose but see there are a sort of men who suffer bravely; and yet I must confess they suffer, and though they are patiented, cease not to be miserable; these are the only things which I could ever think so unhappy as to deserve my pity; and yet it will not be reasonable to sin for the avoiding such sufferings as these; for though Religion cannot remove all sense, and pain, and passion, (for then this world would be a Heaven; and the Scripture is plain, that no affliction for the present is joyous; and if they were not Fiery Trials, they would be no temptations,) yet it supplies all the ease and comfort which such a state is capable of, and such as is enough to make it supportable: Therefore I first premise these two Propositions.  
1. That no temptation befalls us, but what is common to men: That a whole Cloud of Witnesses is gone before us in the severest and bloodiest paths; and therefore that there is no state which is not supportable by Divine Assistance, and may not be passed thorough without such an ill demeanour as may forfeit our everlasting happiness.  
2. That there is no condition so miserable, but it is capable of some mixture of comforts; let us for an example, in matter of fact, regard the Apostle of our Lord, 2 Cor. 6. In affliction, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watch, in fastings, and yet the Cloud had a bright as well as dark side; for v. 10. Though dying, yet behold we live, though chastened, yet not killed, though sorrowful, yet always rejoicing, though having nothing, yet possessing all things.  
Now it matters not, I confess, as to entire happiness, whether Scale of sorrow or comfort outweighs, because to entire happiness it is required, that both parts of us, as well Body as Soul, enjoy good; yet it will become a wise man to get as much ease as he can, and when the Sun is set, not to despise a Candle:— And this proves thus much, that no man can be necessitated to sin, since a man can triumph o'er such afflictions as these.  
Having premised thus much, I go on to consider, that all Real Evils attack the Mind, or the Body; for what assaults only Reputation, or Estate, or other Possessions, I reckon amongst Imaginary Evils; and indeed they are none at all, unless they make their passage through these to the Mind or Body.— As to the Body, I know not how to prescribe to it; what are Arguments to the Stone, or Rhetoric to the Gout? but herein,  
1. Either the pain is moderate, or exquisite; if moderate, it is supportable; if exquisite, it cannot be lasting: we are somewhat beholden to the frailty and weakness of our Nature, for it in a great degree prevents our unhappiness, a small pain cannot make us miserable, and a great one will not let us continue so, for it crushes itself as well as us, by its own weight, and our Nature dies and droops under the pain which it cannot suffer; though for my part, I must confess, were it not for Christianity, it would be but a poor comfort to me, that my pain is great enough to butcher me, and make an end of me in a moment, that those miseries which dispersed and straggling I could tolerably well encounter, having combined and united all their forces overthrow me in a moment; for men do not usually think themselves happy, because they do not meet with miseries which are too big for, and therefore not incident to their Nature; but miserable, if they meet with all the utmost they are capable of bearing; yet through the assistance of Christianity, this consideration becomes matter of much comfort, for by the Revelation of Life and Immortality, the state of pain, by being momentany, is as much diversified to us; and those who knew no other life, as the Red Sea to Israel and Egypt, when the one only passed through it, and the other perished in it; and it is a mighty Obligation to persevere in Holiness, maugre all the opposition of pain and trouble, because this pain is not worthy to be compared with the glory which shall be revealed.  
2. If the affliction be too big for our strengths, we are reasonably to expect supernatural recruits; for since nothing befalls the good but by Divine Permission, and in order to their good, I cannot see why, if God will have our lives a Martyrdom, we may not reasonably expect the assistance he allowed the Primitive Martyrs; for without it we cannot suffer as we ought to do, and consequently it cannot tend to our good.  
3. I am to inquire, what the Soul can contribute towards making our bodily pain more easy, and our burden more light; That it can do somewhat, is evident from examples of fact, as was showed in the second Premise. I'll take notice farther only of two sorts of men as a proof of this truth (though I might urge a hundred examples of the power of the Mind, in sustaining the pains of the Body) the ambitious and the covetous, men which daily impose upon themselves cruelties which would make up a very formidable burden, if laid on by Providence.— A vain man for an empty name starves in a Camp, lies on the ground till his poor limbs grow stiff and clayy, as the Earth their Bed; and after all charges through smoke and blood to meet his death, or comes off trailing a shattered Limb about the Field, and is content with praise, for the loss of a Leg or Arm, etc. The covetous man lives upon Eggs or Roots,  himself with Sackcloth almost, despises Fame and Honour, Friendship and Pleasure too, and all this that he may die rich; and if neither of these think themselves miserable, I do not know why any other should? Such is the strength of Whimsy, or of Passion, why Faith and Reason cannot do as much, I cannot see, because Reason is stronger than Whimsy, and Faith calls in the aids of Imagination and Passion to boot.— Let it be granted then, that the Mind can assist us somewhat in our sufferings; and then let us inquire what Christianity prescribes as Remedies against Pain, to enable us to conquer it.  
1. It discovers to us the true end of all afflictions, God's glory, and our happiness, for assuring us that all things are governed by a wise, powerful, and gracious God, who doth not afflict the Children of men out of any peevish humour, it must needs follow, that his chastisements must be designed to excellent ends and purposes; that all shall work together for the best to them who love God; and why should we not submit willingly to the Conducts of a wise God? or why should not we suffer that condition contentedly, which promotes most our own happiness? Why should we be dissatisfied with a more boisterous wind which drives us more speedily into our Port? If his glory be the main end, and that be as much or more promoted by our patience in adversity, as thankfulness in prosperity; and our own Sanctification no less advanced, is it not just matter of comfort rather than repining!  
2. It promises a weight of infinite glory which these light afflictions work for us; so that that condition cannot be miserable which is full of the most glorious hopes, and those too at a little distance, for this life is but a moment.  
3. It calls us to the just consideration of our own Merits, and having displayed a Scheme of our own sins, it afterwards assures us, that we are punished here, that we may not be condemned hereafter: Both which considerations beget in us Humility and Love, and both render all sufferings easy; for as Pride makes every little disgrace intolerable, and magnifies every affront; so Humility changes the face of the whole, and represents the state, as very answerable to our merits, very reasonable and just.  
4. It proposes us the examples of God's dearest Children, and of the holy Jesus himself, and invites us to weigh their shame and glory, their sorrows and their Crowns together; to consider their patience, and the love of God, and so to strive earnestly, beholding their end.  
5. It assures us of strength in proportion to our necessities, that God who looks on, and sees the Combat, will supply us with force answerable to the danger; and than what matter how violent our afflictions are.  
The sum of all is; afflictions are intolerable, because we ourselves sharpen their stings, and warm their poison; because we neglect or slight our own strengths, we do not reason, believe and pray: I shall thankfully bless God for my afflictions, if all the while I suffer I am washing off a sin, and labouring for a Crown, and untwisting myself from the world, and dressing my Soul for Heaven; I will thank God, that he hath cast me into a condition void of those snares which soften and sensualize the mind; to become sensual is a worse fate, than to be scorned, or poor, for that is a change of our very Humanity, and draws after it the contempt of Heaven; this is a change only of outward circumstances, and is feared only by the vain and gay, and scorned by fools; for to be truly humble, is to be truly honourable, and to suffer Christianly, is the infallible Character of a great mind. Lord, I know that I am here but a stranger and Pilgrim, and I will not propose to myself rest and luscious pleasures, I am now in a state of warfare, and I expect not my ease, and a Kingdom, till I have vanquished; I am the Servant of the Holy Jesus, and I will take up my Cross and follow him; and if he calls me to walk upon the waters, I cannot believe that he will let me perish.  
I have in this discourse of Pleasure and Pain had an eye to two things, not only to show, that there can be no reasonable ground for a Temptation to Sin in either, but also to demonstrate the Excellency of the Christian Principles, by showing how they serve to all the ends and necessities of this mortal life, to regulate our Pleasures, and alleviate our Pains; for else it had been enough for me to have said, that there is no reason to quit an Eternity of pleasure for a moment's; and that no pain can be equal to that of Hell; and therefore, that no man can be seduced from his duty by either Pleasure or Pain, if he do really believe the Gospel.  
The Evils which disquiet the Minds of men (as far as concerns this Head of Pain) may be reduced to two.  

1. Doubting or uncertainty, when we have no sure knowledge of matters of the greatest moment.  
2. Amazement and fear proceeding from guilt, and the apprehension of future vengeance.   
The first of these is now sufficiently removed by the Gospel of Christ, which hath brought Life and Immortality to Light, and discovered all those glorious and important Truths which relate to our Eternal Welfare, and our belief is herein founded upon Divine Revelation, for God bore witness to the Authors of this Gospel by Miracles, and by his holy Spirit, by the Resurrection of Christ from the Dead, etc. and such is the purity and excellency of this holy Doctrine, that no man who believes a God, can choose but see that an obedience to such holy Precepts must be acceptable to him.  
The second proceeds from the Conscience of our sins, and a dread of the Divine Nature, either of which if they drive man into despair, must necessarily plunge him into profaneness and immorality, or into melancholy and madness.  
The Gospel hath removed both these Evils.  
1. By the glad tidings of Reconciliation through the Blood of Christ, whom he hath set forth to be a Propitiation for the sins of all who will believe and repent, to deliver them who through fear of death were all their life time subject to bondage, Heb. 2.15.  
2. By a clear Revelation of the goodness and mercifulness of the Divine Nature which Courts our return, beseeches us to be reconciled to him, and waits for an opportunity to show Mercy: Whence the Gospel Characters of him now, are that of a Father, the God of Hope, the God of Comfort and Consolation, and Mercies, and Love; so that the minds of Christians are filled with joy and peace in believing, and abound in hope through the power of the Holy Ghost. From all which it follows, that no man can have any temptation to sin, from any rational suggestions, from any rational fears or doubts; for this discovery of the Divine Nature, and this Death of Christ, invites men to Holiness, by the Obligations of Divine Love, and their own interest: But of this I have treated before.  

The Prayer.  
O Thou God of Hope, of Love and Mercy! thou art become exceeding gracious to thy people, thou hast turned away our captivity, and refreshed us by an Eternal Redemption; though this world be a Wilderness compared to the other, yet thou here feedest us with Manna; those bright Truths, and that glorious assistance which are able to scatter all the melancholy Clouds of afflictions and sorrow which gather upon the face of this present life: Lord grant that I may make this use of them, to raise myself above the weaknesses and passions of this present life, that the trial of my Faith may be to praise and glory, and to my everlasting felicity in the day of our Lord Jesus Christ. Amen, Amen, blessed Jesus.     

CHAP. III. Of some other particular sorts of Temptations.  
THough these (Pain and Pleasure) are the great Magazines from whence the Devil brings forth all his Arms and Temptations, yet there are some peculiar ways whereby he doth ensnare and entangle us; for he doth not assault us openly, unless he hath before corrupted the Guards: he deals with us as with Eve, Ye shall not surely die; for if he had told her plainly the fruit is fair and pleasant, 'tis worth your while to die for't, certainly she would have bid open defiance to him, and scorned the temptation. Thus he deals with us, he cheats and deludes us into vain hopes, and false presumptions; we wound ourselves to death, and yet flatter ourselves with life; we forfeit our Innocence, and yet impudently promise ourselves a Heaven.  
I will therefore conclude this Part with a particular Chapter concerning Temptations,— which are mostly  
1. Infidelity. This is the general way the Devil takes to destroy the Souls of men, and to seduce them from their duty; for it will necessarily follow, that it is the most notorious folly imaginable to oppose our inclinations, or to deny ourselves any thing, if there be no reward for holy souls; and therefore against this, we are exhorted to take up the Shield of Faith, Eph. 6.16. to possess our hearts with a firm belief of the truth of the Gospel of Christ. For this Reason the Evangelists and Apostles are so full and frequent in the proof of the Fundamentals of Christianity, as the Resurrection; etc. and of this one Proposition; That Jesus is the Son of God; proving it from his Power, and Holiness, and Wisdom, and his Resurrection and Ascension into Heaven, and from the descent of his Spirit upon his Followers in such a public manner; and I hearty wish that all that profess the Name of Christ would  
1. Lay seriously to heart the clearness and evidence of these proofs, and not perfunctorily pass over all the passages of the Gospel, which are written on purpose that we may believe, without weighing them.  
2. That they would examine themselves what are the first Motives which prompt them to Infidelity; Do they not love darkness, because their deeds are evil? and do they not rather wish the Gospel false, than believe it so.  
3. That they would not stifle their Reason, and refuse Audience to those Pleas the Gospel offers in its own defence, when they cannot answer them; do not think its enough to divert your Conscience awhile from its clamours and importunity, but satisfy it, and do not rest, till you bring stronger proofs against the truth of the Gospel than those are which Patronise it; for he that will eject a received truth out of its possession, must do it by a greater force and clearness of Arguments, than those are which established it; and being firmly persuaded of this that Jesus is the Son of God, etc. it will be hard for any temptation to get much ground upon your minds; and therefore it were well and wisely done, every morning to repeat our Creed soberly, musingly, and thoughtfully, and confirm ourselves in the belief of it.  
Sect. 2. Late Repentance. But why should I resolve to amend after this sin, rather than before it? Are my Accounts too little, that I would add this to the score before I state them? Or hath my God and Saviour deserved so little of me, that I think a short life too much to be spent in his service, though he should give me a Heaven? or am I sure that I shall have a keener appetite to Holiness after I have tasted the lusciousness of sin? or will sin be the more easily put off, the more habitual it is grown? or do I hope to find God the more merciful, the more I provoke him? or if the sin be now too sweet, too taking to be rejected (which is in truth the reason) how do I know it will not be so always? or if my body decay, how shall I know when it is weakness or repentance, whether a change in my temper, or my mind? or how do I know that some other sin will not grow up in its stead? not only Youth, but every quarter of our life hath some baits or other ripe, and in season? and how know I what limits the Almighty hath prefixed to his patience? he cuts off some sooner than some, and the measure of one man's iniquities is finished before another's? or how know I that God will allow me more strength, who make so ill an use of this? O let us remember ourselves, and sin no more, we are blind, and do not see our danger; the hazard we run of hardening our hearts, and forfeiting God's Grace, and provoking his wrath, and being cut off in a moment, when we think not of it.  
Sect. 3. It is a little sin; he is a very ill Casuist, who deliberating upon a temptation, forms that foolish distinction of Mortal and Venial sins, for he proceeds upon a supposition which is wholly false; i. e. that there are some sins which do not interrupt the love of God; God cannot approve of sin in the least degree however: but if as some think, this Veniality or pardonableness is not founded in the nature of the sins themselves, but in the good will and kindness of God; it will behoove him who will act securely, to prove that God hath any where declared that he will not be displeased with him for those sins which he hath nevertheless forbidden upon pain of eternal wrath; or if this be nonsense, let him prove that God will not be angry with him for that very sin he is about to commit. In few words, the true use of distinguishing sins by the several degrees of mortality or pardonableness, is not to direct men how to sin safely, or how to choose what sins they may commit, but to direct the man who hath committed them, concerning the nature and degrees of his repentance; for in plain terms, no sin can be justly called little, which we deliberate and consult about, sin receiving its aggravation not so much from the matter of the sin itself, as from the strength of our passion, and the Excellency of that God whose Law it is a violation of; for though the instance of the sin may be a little one, yet if we sin as far as we think we safely may, it is a foul argument of the baseness of our temper, and the imperfection of our love; like Judas we betray our Saviour for a contemptible Piece; a smile, a word, prevails more than the love and bounty of my Creator; and do we not then deserve to perish? if we will be so foolish to choose thus, why may not God be so just as to punish us?  
2. That sin is generally most fatal, which looks most Innocent; for the Devil is never more apt to insinuate himself, than when transformed, he appears in a shape of Innocence: Let but a man allow himself the utmost liberty he thinks lawful, and he shall be soon betrayed into what's unlawful; and he that shall indulge himself in any little vanity, shall be shrewdly tempted into greater, besides the strange danger of growing sensual, and undiscerning; and besides that, the least sin, even in the sense of those who most favour the distinction, grows mortal by frequent Commission.— Therefore in opposition to this temptation, we are taught  
1. To grow in Grace, and to go on to Perfection, as being a state of the greatest security; and this requires the most careful and circumspect walking, the most entire denial of our own wills and affections; all which is inconsistent with the admission of the most Venial sin; for how can it consist with an ardent love of God to choose to displease him a little; what ever a little trifling injury may seem to an unconcerned Spectator, yet if it pass between two who mutually love, it will seem great to both.  
2. We are exhorted to shun, not only every sin, but every appearance of it, not to dwell within the Confines or Suburbs of Temptations, not to act the least thing which we but doubt may be unlawful; and therefore surely nothing that we know, is not to dispute nicely what we may without danger do, but to do all that is Noble and Praiseworthy.  
3. When we have done all, we are but unprofitable servants, and therefore let us, who I am confident shall never do all we ought, endeavour to do all we can; when we have watched, and when we have prayed; when we have contended, and when we have fought, when we have done all we can, there will be still sins enough to exercise the mercy and goodness of God; sins secret which we know not of, sins of sudden surreptions, imperfections mixed with our holy duties, and innumerable evil motions, which unless the Blood of Jesus, our own Repentance, and the mercies of God intervene, would unavoidably damn us.  
Sect. 4. When these ways fail, he sets upon us by other Engines; by our Friends; by some or other who have an Ascendant over us; and it is not seldom seen, that the Friends of our Bosoms are the greatest Enemies of our Souls: For the truth is, Friendship is the dearest and most pleasant thing in the world; whence it often happens, that men of the most excellent tempers, and the most generous Principles, have been often induced by Friendship to do or suffer, what neither their proper pleasure nor pain could ever have engaged them to; and in all honest and allowable instances, to prefer a Friend before ourselves, is, if not a Duty, yet certainly an Heroic and commendable action. But here, as to our purpose in hand, the case is thus to be stated, Whether I am to obey God or my Friend; whether I am to serve the interest of my own Soul, or comply with a Friends peccant humour, to the manifest hazard of my own Soul, and his. The case thus stated, is I think too plain to contain in it any doubt or Controversy at all; for our Obligation to God, who hath more powerfully endeared himself to us, supersedes all Obligations, in this case, to our Friend; nay, Friendship itself obliges us rather to advice and reproof, than compliance; it being the true duty of affection to do not what is most pleasant, but most useful for our Friend: And I must say further, that Friendship is or aught to be founded in Virtue; and therefore without the guilt of Lightness or Inconstancy, I may lawfully as far renounce my Friend, as he doth his Innocence; for he is become quite another thing, and hath nothing of that Charm and Grace which made me love him: In this case it is enough to answer, as our Saviour did to the Devil, Thus and thus 'tis written; it is not lawful for me to do so, and therefore I will not, for Virtue needs no excuse; if they can act a Crime without blushing, I see no reason why I should be ashamed to own a Virtue; and if they think it unreasonable that we should deny them the liberty of enjoying themselves, I think it much more so, that they should refuse us the liberty of denying ourselves.— And this way of plain dealing will be every way more useful to yourself and Brother, than disguizes and excuses: For he that shifts off his Friend's importunity to sin, not by a flat denial, but a pretence, seems to confess that he denies compliance, not out of Conscience, but convenience; and so exposes himself to a fresh assault, because his Friend looks upon him as Conquerable, and only waits for an opportunity wherein he may attack him in better circumstances, and a better temper: all which would be avoided by a plain and hearty refusal. 2. This way, in common reason, must prove most useful to our Brother; for how do we know but the influence of our Friendship, by the assistance of God's Grace, may gain upon him, or open disallowance may at least startle him into a serious consideration, which will be enough to defeat him of his Folly; and the example of our Virtue may encourage his imitation, by letting him see that Virtue is easy as well as lovely.— Against all devices of Satan, and Temptations in general, I lay down these three or four Considerations.  
1. That be the Excuse or Imposture as cunningly wove as it can, it matters not; be the Excuse what it will, I am to consider this, that by harkening to such devices of Satan, that Crowd which now throngs Hell descended into those horrible Regions; never any man yet sinned with a design or persuasion to be damned for it, but he contrived his excuse as subtly, and provided a reserve as safe as possibly he could, and yet they miscarried; God cut them off suddenly, or sin grew too strong, and they too weak.  
2. It is easier to conquer a Lust, than to satisfy it; the Ambitious may grow content sooner than great; the Covetous may sooner moderate their desires, than satisfy them; the Unclean may more easily gain a chaste Spirit, than satisfy the rave of a wand'ring Lust; for a man's Frame grows tractable and governable by wholesome Reasonings, and sound Advice; Heavenly, by Prayers and Meditations: But if you listen to a wanton suggestion, it will kindle into Lust; and Lust, if encouraged, will flame into a passion; and our passions will grow savage and imperious, if fed and pampered, and then no greatness can glut ambition, no enjoyments eat a Lust: And shall we choose a harder way which leads to an Eternal ruin, before an easy way which guides us to happiness?  
3. It ought heedfully to be considered, that temptations do not gain upon any by strength of Argument, but by importunity and prepossession; no man that weighs the things temporal and eternal, can prefer in his judgement those to these, but those are seen, and these are not; those are continually with us, and they carry their Arguments and Rhetoric in their looks, and every sense of us is constantly beset, and applied; and so by insensible degrees they insinuate, and then possess us, and captive us: The best way therefore to secure ourselves, is either first to cut off all opportunities of being tempted by retirement, and retreat from the world; or secondly, to countermine the world by an equal diligence, making our Meditations and Prayers more frequent than our entertainments of sense; that so the Soul may be called off from the things without, to meditate upon the things above; as often at least as gaiety and Luxury invite it out.  
4. As there are objects of vanity, so there are too in the world objects that advise and reprove us, such as distress and sickness; that raise our thoughts, such as the works of God's hand, and all others are capable of a good observation; as for example, what is an evident vanity, may be the matter of our pity, rather than love; Feasts and Music may suggest the Almighty's goodness, and lead us to the consideration of a better state; and if we use this method, we shall reap a double benefit; First, We shall avoid the insinuations to sin visible in outward objects; and secondly, We shall have our Souls stored with excellent thoughts.  
4. Never slacken nor abate thy diligence, though thou have arrived at a great degree of Piety, and hast mortified the flesh, and subdued the world, there is no security on this side Heaven; many good men fall, the best may; and therefore let him that stands, take heed lest he fall; for what will be the issue, God only knows. The Night is far spent, the Day is at hand; and wilt thou let go the Victory, when thou hast broke the main strength of the Battle? thou art almost above fears, and above struggle; thy life hastens away, and thy task diminishes, and wilt thou shipwreck in the Port? Thou art just going into the Arms of thy Lord, and wilt thou now suffer thy Beauty to fade, and thy glories to languish? The Bridegroom is just at the door, and wilt thou now suffer thy Lamp to go out?  

The Prayer.  
ETernal God, who seest that I walk upon Snares, and in the midst of Enemies, give me the Spirit of Fear, Humility and Watchfulness, that I may walk circumspectly passing the time of my sojourning here in fear; encompass me with the whole Armour of Faith, that I may be able to fight a good fight, to finish my course with joy, and to have confidence at the appearance of my Lord Jesus Christ. Amen, Amen, blessed God.  
There are three things for which (because they could not properly be reduced to any one single Head of those three which I have divided this whole Discourse into) I have therefore reserved this last place; i. e. Sacraments, Prayer, and Fasting; each of which may be considered in a threefold respect.  
1. As Parts of Divine Worship, or of Holiness in general.  
2. As Instruments of advancing Holiness.  
3. As Remedies and Antidotes against Temptation.  
In each of which Relations, I will consider each of them a little: And   

1. Of Baptism.  
Considered in the first sense of the three, it contains a Solemn Profession of the Christian Faith, an actual Renunciation of those Enemies of Christianity, the World, the Flesh, and the Devil, and a listing ones self into the service and obedience of Christ.  
And because I cannot think that there is any Essential part in the System of Christianity merely Ceremonial, I cannot think, but that besides the Admission into the Church, which is the Body of Christ, and consequently a Title to all the glorious privileges of its Members; our blessed Saviour doth endow the Person baptised with power from on high to perform all those great engagements he takes upon him; as will appear to any one who shall consider the Nature of Christianity, which doth always annex a Grace to the external Mean or Instrument; or  
2. The great things spoken or this Sacrament; or  
3. The value all understanding Christians have had for it, or the effects which followed it, when practised in the Infancy of the Church; and I humbly conceive this to be the sense of the Church of England, which supposes the thing signified by the outward Ceremony of Baptism, to be a Death unto sin, and a New-birth unto Righteousness.  
But whatever become of this motion, it is certain, that it is a strange Obligation to a Holy Life, and a Remedy against Sin, as being a most solemn engagement of ourselves to the obedience of Christ; from which we cannot start back, without drawing upon ourselves the guilt and punishment of Perjury, and forfeiting all those advantages we partake of by it; and I wish all would lay this to heart, who plead the Obligations of Civility and Friendship, Custom and Fashion, in defence of their sins, as if any trifling Ceremony were sufficient to supersede our Obligation to Christ, and acquit us of that guilt which the breach of the most sacred Covenant brings upon us.  

The Prayer.  
BLessed and holy Saviour, give me grace to remember my Baptismal Vow, to remember that I am a sworn Enemy to the World, the Flesh, and the Devil; and enable me to fight the good fight of Faith under thy Banner the Cross. Let me have no truce, entertain no friendship with thine and my Enemies: Let them flatter me, if they will, with smiles and promises, I am sure they mean nothing to me but death and ruin; how shall any fantastic Obligations Cancel my duty to thee, resulting from so solemn a Covenant! In vain doth the World disguise its temptations under the forms of Civility and Honour; I know no Civility which can oblige me to renounce my Vows, no Honour that can excuse my Perjury; in vain doth the World assault me by Greatness, and Wealth, and Glory; these are the very things I resolved against when I took up the Cross of my Crucified Saviour in my Baptism: Grant. O blessed Lord, that I may have mortified affections, and a Victorious Faith, an humble meek Spirit, and glorious Hopes, that after this troublesome life is ended, I may rest with thee in Everlasting Glory. Amen, Amen.    

Of the Lord's Supper.  
THe Supper of our Lord may fall under the same forms of Consideration which Baptism did; that is, it may be considered, 

1. As a part of Divine Worship.  
2. As an Instrument of Holiness.  
3. As a Remedy against Temptation.    
I will look upon it briefly under each of these notions, and herein I will guide myself by that incomparable Office of this Church, which hath admirably expressed and reduced to a method the whole mind of the Gospel relating to this matter; for which I have often blessed God, whilst I beheld and reverenced that Primitive plainness, and truly Christian Spirit visible in it.  
First then, our Lord's Supper considered as an act or part of Religious Worship or Holiness, contains in it these four things.  
1. An humble acknowledgement of our sins.  
2. A devout Profession of our Faith in Christ, that we are the Disciples of a Crucified Saviour, and expect Salvation by no other way, than that Sacrifice of his Body and Blood offered upon the Cross.  
3. A solemn Oblation of most humble and hearty thanks to God for this inestimable benefit, his bestowing his Son upon us to die for us: and to our Master and only Saviour Christ, for his exceeding great love in dying for us.  
4. A most solemn Oblation of ourselves, souls and bodies, to be a holy, lively, and acceptable Sacrifice unto God: so that this Sacrament consists of a whole Constellation of Graces, Repentance, Faith, Hope, Charity: It is a nearer approach into the presence of God, and more solemn exercise of the Graces of the Gospel: and this gives a very fair account of the reason of its frequent practice; for nothing can be  
Secondly, A more effectual instrument of Holiness, upon these, and the following accounts.  
1. That the preparation necessary as a condition of our worthy Reception, doth awaken our Souls, and refresh all our Graces, and mortify all our sensual Lusts, and draws us nearer to Heaven; and the necessity of such a preparation as the Church-office prescribes, appears from hence, that Repentance, and Faith, and Charity, are absolutely necessary to enable a man to exert those acts (beforementioned) which constitute this Sacrament, considered as a part of Divine Worship; and therefore to approach that holy Table without a Soul so qualified, is to affront and mock the Majesty of Heaven.  
2. That the exercise of our Graces in receiving, doth increase and improve them; that act of humble Adoration and profound Prostration of ourselves before God, under a sense of his Purity and Majesty, and our sinfulness and meanness; that lively Acts of Faith, whereby the Soul doth profess its firm belief of, and dependence upon the Death and Passion of its dear Lord and Saviour for Salvation; that love whereby the Soul offers its praises, and its self a Sacrifice to God, do leave such lively and lasting impressions upon men's minds, as are not quickly nor easily effaced; and the Soul by the delight it finds in its exerting these Graces, is enkindled with a desire of repeating the same Acts.  
3. That the Sacrament itself hath a natural tendency to promote Holiness: 1. By its sensible Representations of a Crucified Saviour, the Symbols themselves being fit to bring into our minds the pain and sufferings of our dear Lord and Master. 2. By that inward Grace (inseparable from the worthy Reception of it) bestowed upon us to refresh and strengthen our Souls, to root and confirm our Faith, to inflame our Love, and perfect our Hopes. 3. By being a Pledge and Assurance to us of the pardon of our sins through the Blood of Christ.  
4. That it is a new and repeated Engagement of ourselves to the service of Christ, to an obedience to his Laws, and a Renunciation of those Enemies of the Christian, the World, the Flesh, and the Devil. From all this it is easy to infer;  
3. That it is a strong Fence and Antidote against Temptations; for these fresh impressions of our Saviour's love, the new strengths of Divine Grace, the vigour of a new and solemn Engagement to Obedience, fill the Soul with a holy zeal against sin, and with a glorious contempt of sensual pleasures.  

The Prayer.  
ANd now, O my God, what should make me so prodigally venturous of my own safety, as to neglect the frequent use of this holy Sacrament! Have I not need frequently to examine myself? Are not thy Grace's apt to whither and decay, unless thus watered and refreshed? Doth not my converse with the World, and my communication with Flesh and Blood, render it necessary for me to renew my resolutions against them as often as I can? or is there not a holy delight in the exercise of all this, that surpasses all the pleasures of a sensual life? and is it not a Sacrifice that my Lord and Saviour is highly pleased with? and is it not reasonable that I should oblige him who died for me with this frequent acknowledgement of his infinite love evidenced in his death? Pardon me, O my God, that I have been so ungrateful to thee, so senseless of my own welfare and advantage! for the time to come, I will delight in this holy Communion, I will often offer up myself a Sacrifice to thee, and profess my Faith in a Crucified Saviour; and there beg thy assistance and conduct through the difficult paths of this present life: And, O my God, accept thou of my addresses and praises, through thine infinite Mercies, and the Blood of Christ. Amen.    

Of Prayer.  
PRayer may be considered under those three Heads I before mentioned: And  
1. As a part of Holiness. It is an acknowledgement of God's being our God; a confession of his Majesty, and our meanness, being a solemn Adoration and Worship of him; 'tis a Sacrifice of praise to him; 'tis an act of Humiliation, and of Repentance, and of Faith, and Reliance upon him: And from hence we may infer, what preparation of the Soul is necessary to a right discharge of this Duty; that extempore Addresses are the most improper, and the most  to God; for these are at best but imagined to raise those passions or dispositions in the Soul, which ought to be presupposed in it beforehand, to the rendering of our Prayers acceptable; for we draw near in prayer, to offer up a Sacrifice which we had prepared before: And we may secondly conclude, that what ever the gifts of Prayer be, the Spirit of Prayer is that which doth dispose and prepare the mind by such qualities as are fit to exert the acts I named before; and I am apt to think, that a Soul which thus prepared, and fixing itself in the immediate presence of God, dwells with an inward devotion upon those acts of Adoration and Praise, Humiliation and Faith, without expressing these actings of the mind in words (I speak of private prayer) doth in S. Paul's sense, Rom. 8.26. pray by the Spirit; and consequently in public those prayers are most spiritual, which share most of this preparation.  
2. As an Instrument of Holiness: it doth exercise all our graces, and refresh and improve them by exercising; the breathe of the Divine Spirit (which is in an extraordinary manner assistant in this holy exercise) fill the minds of men with joy, and peace, and hope, which confirms them in their Christian Warfare, and makes them disrelish all the pleasures of a sinful life. Lastly, Prayer hath extraordinary promises annexed to it, of receiving whatsoever we ask with Faith, Mat. 7.7. Ask, and it shall be given to you.  
3. It is an Antidote against Temptation; for it possesses the Soul with an Awe of the Divine Majesty, with a sense of his unspeakable love, and with a horror against sin, whilst we enumerate his benefits, and our sins, with all their aggravating circumstances: And certainly no man can be so senseless as to repeat those sins which he did just now bemoan and abhor, renounce and resolve against before God; nor will it be easy for him to fall, who comes forth forewarned and armed to encounter a Temptation. Lastly, Prayer convinces a man of the loveliness and happiness of a holy life, for he finds that his peace and reliance grows up or decays together with his Virtue.  
If I did pray earnestly and often, how humble, how holy, how heavenly and exalted would my Soul be! with what glorious Notions of the Divine Majesty, what dreadful apprehensions of sin, what an unquenchable thirst of Holiness, what fears and jealousies of the World and Flesh, would my Spirit be possessed by! and what a mighty influence would all this have upon my Conversation! how humbly, how warily, how fervently should I walk!  
But when I do not pray often, or with this care and preparation, how lazy and careless is my life! how dim and imperfect my conceptions! how stat and tasteless my relish of spiritual things! how doth a worldly sensual temper grow and increase upon me, and the Divine Life within droop and languish.  

The Prayer.  
O Therefore my God give me grace to be frequent and fervent in Prayer, assist me by thy Spirit to dress and prepare my Soul for this more solemn approach to thee! and than I shall experience this to be the high way of Commerce with Heaven! I shall feel the wind blowing upon the Garden of my heart, and the Spices flowing forth; I shall feel the Spirit fanning that spark of holy life it kindled into a flame; and I shall feel myself transported and ascending up above this vain world, and all the allurements of it: O therefore grant me, O my God, thy holy Spirit, that I may pray with understanding and fervency, with a prepared and a devout Soul; that my prayer may not be the sacrifice of Fools, and turned into sin, but an acceptable Sacrifice to thee, an Instrument of Holiness, and a Guard against sin, enabling us to fight the good fight of Faith, that I may receive an Everlasting Crown; and all for the sake of Jesus Christ our Lord. Amen.  
I should now add something concerning Fasting, which the Universal practice of the Church, besides our Saviour's Rules prescribed to it, do plainly suppose to be a Duty of Christianity; but yet such a one as is a  offering, and so dependent of various circumstances, that the practice of it cannot be fixed by particular Rules; and therefore as I did on purpose omit speaking to it when I had a fair offer (under that Head, the means to obtaining Temperance, considered as a habit in the mind) so now I'll only consider it very briefly.  
1. Who ever shall consider the constant practice of the devoutest men, the Nature of this Body we are clothed with, or the frequent sins to which the lusts of it have betrayed us, will discern Reason enough to invite him to this Duty, either in order to our Mortification, and our future security, or as an act of Affliction and Revenge for our past faults: Therefore  
2. Who ever totally neglects this Duty, upon pretence of the ill effects it hath upon either Body or Mind, ought well to be assured, that the uneasiness of the one or other, be not the effect of a wanton and carnal Mind, rather than of the temper of the Body; and that his Body will admit of no degrees of this Duty, otherwise he is obliged according to his capacity.  
3. To Fasting must be joined Alms and Prayer, and Vainglory must be separated from it; without the former it is insignificant, with the latter it is a sin: But if any just Reasons disable any man to give Alms, or to devote the day entirely to Spiritual Exercise, I cannot yet think but that Fasting may be used as an act of Affliction, provided it be consecrated to God by a holy intention at least.   

The Prayer.  
GLorious God, I see in what a world I live, and what a Body this Soul of mine doth dwell in; how little kindles those Lusts which blast the Innocence of my Soul, and destroy my peace; I remember how often I have behaved myself unbeseeming a Child of God, only to gratify the inclinations of an ungovernable Body: Enable me therefore so to mortify and subdue it, that I may enjoy an entire peace and conquest; so to humble and afflict it, that my revenge may testify the sorrow I feel for my misdemeanours; and accept thou my sorrow, to the atonement of my sins through the Blood of Christ. Amen.    

The Conclusion.  
I Am now earnestly to beseech the Reader, to reflect seriously upon this whole Discourse; and consider, whether the Christian Religion be not a System of most glorious, delightful, and important Truths; whether any Principles can raise Man to such an entire Conquest o'er the world, and himself? whether Holiness doth not transform him into a great and a glorious thing? whether any knowledge can create in him so perfect a peace, and so undisturbed a joy? whether there be any thing besides Religion, can make a man spurn fawning pleasures, and outbrave his fears? whether there be any thing which would turn the world into so much Paradise, and secure our peace and interest on such unshaken bottoms, and lead on the whole Train of a public or a private life in such a safe and pleasant method. What then? Art thou fond of ruin! or hath damnation any charm in it! that thou wilt still resolve to persevere in such a manifold contradiction to the Laws of the blessed Jesus! Wilt thou suffer thy soul to be miserable here through those numerous lusts, which are the incessant torments of it? and canst thou think of abandoning all the hopes of a glorious immortality?  
Or dost thou indeed look upon the Gospel of Christ, as cunningly devised Fables, and readest these kind of arguings, as only wise and politic harangues? Surely so much Holiness confirmed by so many miracles, must needs witness its divine authority; and if thou wouldst but try thyself the practice of it, thou wouldst feel its divine principle, in the Life and the joys of the Spirit!  
But I am persuaded, the greater part of mankind, cannot choose, but indespight of Inclination, acknowledge the truth of the Gospel, and the Excellency of virtue; and confess that their vices are the effect, not of their choice but weakness! Blessed God What account then will these men give of their Disobedience, at that day when Christ shall come to render the vengeance to all, who have not obeyed his Gospel, when they shall be put in mind of the prevalent motives made use of to endear Holiness to them, and of the mighty assistance of the Divine Spirit, which was offered them towards enabling 'em to live well, when they shall see, (as a perfect Refutation of all such excuses) so many millions (I hope) of blessed Saints, who though liable to the same Passion, and encompassed by the same Temptations, did yet conquer all, and entered into Life through the Strait-gate!  
But if this little Treatise should light into the hands of a perfect Atheist, or at least of one who laughs at every particular Sect of Religion; to such a one I address these last lines, and I beseech him to allow them so much Consideration as he would to any other thing which pretended to so much concernment and importance.  
1. If there be a God, Nature seems to dictate, that he is a Rewarder of those that seek him; and forgets not the Wise and Virtuous, neither in Life nor Death (and Men, as wise and rational Creatures are his peculiar Offspring, and more nearly related to him:) and on this Argument Socrates in his Apology founded his hopes of another life; an argument much of a kin to that of our Saviour, God is the God of Abraham, the God of Isaac, the God of Jacob, now God is not the God of the dead, but of the living; at the smartness and clearness of which arguing the people were astonished: And  
If there be another Life; Virtue and Goodness, must needs be the proper qualities to recommend and endear us to the God who presides in that other World: (for I can never fancy a Brutish and irrational Deity!)  
If there be no God (which is impossible (it is a thing impossible to be proved; and therefore an Atheist can never possess his Soul in any Rest and Peace; and besides if there be none, the belief and practice of this Religion of Christianity (as I'll make appear presently) can do no man any harm; and what madness then is it, not to take the safest side in a mat-ter of this dear concernment!  
2. In behalf of Christianity in particular, I beseech such a one to consider,  
That if those Miracles and Proofs of Divine Authority, which the Gospel relates were true and real, than the matter is beyond dispute.  
If they were not I would fain see some probable account, how Christianity could so generally obtain, in despite of all the disadvantages it was to encounters having neither interest, nor pleasure, nor force to countenance it against the established Superstitions and Vices of the Age.  
That it concerned them of Judea, which was the Scene of our Saviour's Actions, to have given the world a manifest account of the Imposture, and so have provided for the security of Judaisme, which was subverted by it; that the wisest and most religious Sects amongst both Jew and Gentile were quickly swallowed up into Christianity!  
That those early days were the most fit for a confutation of the Proofs on which Christianity is bottomed, as being most nearly conjoined to the times of our Saviour's and his Apostles actions; and therefore capable of being easily informed, and yet we find no such thing done; which must needs suppose the world either monstruously ignorant, or stupid, and senseless not only of their secular but eternal interest: the former is utterly false, and the latter absurd; therefore it is more than probable, no such confutation could beformed;  
That the Wisdom and Majesty, the Purity and Holiness, the Mysteries and Prophecies of it are so many tracks of Divine Glory, which bespeak God its Author; it being very improbable, that e'er the Devil should be so set against himself, as to promote that Holiness, which is so contradictory to his nature; and though he should have blended it with speculative errors, that cannot be thought a mischief able to satisfy him for all the good it hath done in the world; nor would such a design savour enough of the malice of Hell, for surely God will never make a good man eternally miserable, for a speculalative Error into which his Humility and Resignation to God, and such strong probabilities (not to say more) betrayed him.  
But suppose (against all Reason) that it were Fictitious; what can any man suffer by the belief of these Principles; certainly they tend to make us like God, and there is no article which reflects any disparagement upon the Divine Nature, but discovers it to the World, in the greatest and the loveliest characters; and therefore unavoidably, if any Religion, than this, will secure our future Life.  
As to the present, if our Life be clouded and overcast by afflictions, these Principles alone can support us under them, because these only are substantial grounds of courage or content: if our Life be calm and fair, no man enjoys it with a more constant and untroubled satisfaction than the Religious, for Religion only crowns our outward prosperities with a firm peace and content within:  
And yet all the clamour raised against Religion is this, that it enviously intrenches upon the pleasures of Nature, and wheadles us out of the possession of present pleasures by the deceitful promises of future—  
In answer, I would fain know of any the most fortunate Epicure, (for I confess I have never been lucky enough to discover any such state) whether there be any enjoyment rich as Fancy and ravishing as Dotage, if there be, of what constancy and unmixed purity it is; for if it be not fixed and steady, than a constant, cheerful Life, as free from uneasy fears, desires, and troubles, and repentances, as from the taste of such luscious Meals, is surely to be preferred before a few fortunate minutes, of a Life in the general disordered and troubled: or whether accounts being stated rightly, we may not safely conclude, that there is no such thing as such an enjoyment, much less any permanent state of it, and then  
I may easily defend Religion as to this point; for than it is but reasonable that our desires should be calm and temperate, and that we should sit down content with such easy and obvious pleasures as suit this state of imperfection and childhood; and if so, what harm can Christianity do men? (as God expostulates with his People, Testify against me wherein have I wronged thee) It doth not forbid us to like but dote; it doth not forbid us to enjoy the World, but it forbids us to equal it with Heaven.  
And when it hath once fixed the limits of worldly happiness aright, it is so far from driving us out of the reach of it, that it is the only path to it; we sail within those Sea marks, which if we slight we dash on Rocks and Sands, for  
Answer me,  
Are the Faculties of our Soul rendered more uncapable of Happiness, because cultivated and improved, employed to useful and ingenious purposes not lost on trifles? are our Senses less subtle and judicious because the Body is preserved in an entire and vigorous health by temperance and employment, and content of mind?  
As to the Objects of our affections: Is a Good Estate less useful or less creditable by being spent temperately and Charitably? Is Greatness the less firm or the less glorious, because its Basis is Virtue? Is a Beauty the less taking, because innocent and virtuous? of all the pleasures of humane Life, I have always thought Friendship the dearest, and certainly sense as well as wit, true courage, and honour, and constancy, (the product of Religion) as well as the Accomplishments of Nature and gentile Education, must go to make it perfect and delightful: when any are endeared by a generous goodness, by an innocent and undefigning passion, by a combination of virtues and a confederacy of rational delights and glorious hopes; I am confident no debauched mind can ever fancy any thing so charming and romantic; and if this be the case, if this be all that Religion doth; that is, if it be only a wise method to happiness, fet on foot by the goodness, and contrived by the Wisdom of God, I cannot discover any just ground of quarrel against it: I cannot see how the sinner can get clear off from these Arguments; remember then 'tis a disingenuous kind of confidence to return only raillery for answer to Arguments, and to think a loud laughter a sufficient confutation of important truths: Be not deceived God will not be mocked; a day is coming, when the secrets of all hearts shall be laid open, when God will argue his own cause in a flaming vengeance; and than what a miserable Tragedy will thy Mirth and Pleasure, the Sinner and his World end in! What astonishment and dread will seize upon every Soul which hath hardened itself against the Gospel of Christ! how miserably fooled and cheated, will all the gay and jolly Sinners find themselves! But glory, honour and peace will be the portion of every one, who worketh righteousness.  

The Prayer.  
O Thou holy Spirit of God, thou divine principle of a divine life, remove all blindness, hardness and impenitence from off the hearts of all those who read the truths of the Gospel of Christ, and grant that they may receive the word of Christ with an entire humility and pure Affections, and bring forth the fruit of it in their Conversation; that when the winds blow, and the rain descends, and the floods beat, they may be like houses built upon a rock, and stand unshaken in the great day of Judgement. Amen, Amen.      
FINIS.  

A Catalogue of Books printed for and sold by Robert Pawlet at the Sign of the Bible in Chancery Lane near Fleetstreet.  
VIllare Anglicanum, or, a view of all Towns, Villages, etc. In England and Wales alphabetically composed, so that naming any Town or place, you may readily find in what Shire, Hundred, Rape, Wapenstake it is in. Also the number of Bishopwricks, Counties under their several jurisdictions, and the Shire Towns, Boroughs and Parishes in each County, by the appointment of the eminent Sir Henry Spelman, Kt.  
The Nun's Complaint against the Friars, being the Charge given in the Court of France by the Nuns of St. Katherine's near Province, against the Father Friars, their Confessors; showing their abuses in their allowance of undecent Books, and Love-letters, and marriages of the Friars and Nuns, their Frolicks and Entertainments, etc. several times printed in French and now faithfully done into English.  
Marry Magdalen 's Tears wiped off; or, the Voice of Peace to an unquiet Conscience.  
A Sermon preached by that eminent Divine Henry Hammond, Dr. in Divinity.  
The Golden Remains of that ever memorable Mr. John Hales of Eton College, etc. The second Impression with many additions not before published, in Quarto,  
Episcopacy as established by Law in England, written by the command of the late King Charles by Robort Sanderson, late Lord Bishop of Lincoln, in Octavio,  
A Collection of Articles, Injunctions, Canons, Orders, Ordinances and Constitutions Ecclesiastical, and other public Records of the Church of England, with a Preface by Anthony Sparrow Lord Bishop of Norwich.  
A Rationale on the Book of Common Prayer of the Church of England, with his Caution to his Diocese against false Doctrines, by Anthony Sparrow, Lord Bishop of Norwich, in Octavio.  
Whole Duty of Man laid down in a plain familiar way for the use of all, but especially the meanest Reader: Necessary for all Families. With private Devotions on several Occasions, in Octa.  
Gentleman's calling, written by the Author of the whole Duty of Man, Octa.  
The Causes of the Decay of Christian Piety; or an impartial Survey of the Ruins of Christian Religion undermined by unchristian Practice, by the Author of the whole Duty of Man. Octa.  
A Scholastical History of the Canon of Holy Scripture, or the certain and indubitable Books thereof, as they are received in the Church of England, by Dr. Cousin Lord B. of Durham. Quarto.  
An Historical Vindication of the Church of England as it stands separated from the Roman, etc. by Sir Roger Twisden Baronet. Quarto.  
Mr. Chillingsworths' Reasons against Popery persuading his Friend to turn to his Mother the Church of England from the Church of Rome.  
The Book of Homilies appointed to be read in Churches. Fol.  
Constitutions and Canons Ecclesiastical. Quarto.  
Divine Breathe, or, a Pious Soul thirsting after Christ in an hundred excellent Meditations.  
Hugo Grotius de Rebus Belgicis, or, the Annals and History of the Low Country wars in English, wherein is manifested that the United Netherlands are indebted for the glory of their Conquests to the valour of the English. Octa.  
A Treatise of English Particles: showing much of the variety of their significations and uses in English, and how to render them into Latin, according to the propriety and elegancy of that language, with a Praxis upon the same; by William Walker, B. D. Schoolmaster of Grantham.  
The Royal Grammar, commonly called Lilies Grammar explained, opening the meaning of the Rules, with great plainness to the understanding of Children of the meanest capacity; with choice observations on the same, from the best Authors by William Walker, B. D. Author of the Treatise of English Particles.  
A Treatise proving Spirits, Witches, and Supernatural operations by pregnant instances and Evidences, by Meric Causabon. Octa.  
A Catalogue of all the Parliaments or reputed Parliaments from the year 1640.  
A Narrative of some passages, in or relating to the long Parliament, by a Person of Honour.  
Nemesius, Nature of Man in English by George Withers, Gent.  
Inconveniencies of Toleration. Quarto.  
Toleration intolerable. Quarto  
A Letter about Comprehension. Quarto.  
A Thanksgiving Sermon, preached before the King by J. Dolbin, D. D. Dean of Westminster.  
B. Brownrigs Sermons on Gunpowder Treason.  
A Narrative of the burning of London 1666. with an Account of the Losses, and a most remarkable parallel between it and MOSCOW both as to the Plague and Fire.  
Lluellins three Sermons on the King's murder.  
Iter Lusitanicum, or, The Portugal Voyage, with what memorable passages intervened at the Shipping and Transportation of her sacred Majesty Katherine Queen of Great Britain from Lisbon to England, by Dr. Samuel Hind.  
A Charge given by the most eminent and learned Sir Francis Bacon, at a Sessions for the Verge, declaring the jurisdiction thereof, and the Offender herein inquirable, as well by the Common Law as by several Statutes. Quarto.  
Mr. Whites learned Tractates of the Laws of England.  
Graphice, or, the use of Pen and Pencil in designing, drawing and painting, by Sir William Sanderson Kt.  
Hypocrates Aphorisms Oct. in English.  
The Communicant instructed for worthy receiving the Lords Supper, by Thomas Trot of Barkstone near Grantham.  
Petavius' History of the World.  
Military and Maritine Discipline, viz. The exercise of Horse and Foot, with Sir Francis Veers directions; and a Treatise of Invasion, by Capt. Tho. Venn; the fortifying Towns with the ways of defending, and offending the same, by the learned Mathematician and Tacquet; also Sir Samuel Morelands' method of delineating all manner of Fortifications; together with the art of founding great Ordnance, the making Gunpowder, taking heights and distances, with the manner of Fireworks.  
Sir Francis Moor's Reports,  
Baron Savils Reports,  
And All sorts of Law Books.  
FINIS.