THE Just Measures of the Pious Institution of YOUTH Represented according to the Maxims of the GOSPEL.  
In Several essays.  
PART I.  
Recommending unto Parents, and Others concerned, what they owe more immediately to the SOULS of Children; and laying down the First and most Fundamental Rules, whereby to manage happily the important Trust of a Christian Education  
WHEREIN ALSO, An Account is given of the Nature and Designs of the CHRISTIAN Religion; It's Great and most Essential Truths and Duties are Explained and Asserted; And, the most Dangerous errors, both in Theory and practise, that prevail in the AGE, Discovered, and Guarded against.  
The whole, very Profitable for all who would Solidly Understand, and Practise the Doctrine, which is according to GODLINESS.  
Edinburgh, Printed by John Reid, M.DCC.   

THE DEDICATORY ADDRESS TO THE NOBILITY AND GENTRY.  
THat a peculiar Deference is payed to Your Noble and Honoured Persons and Families, at the Entrance to the following essays, is but what both Justice and the Authors Design, do necessary oblige unto; For, as Divine Providence hath made you to move in Orbs above others, So it cannot be denied, but that, in proposing things of great Moment and Universal Concern, a Special Notice is due to you, and that not o●ly, in regard of your Quality and Eminent Stations, but in regard also of that great Judgement and Penetration, that Ingenuous Candour and Freedom of thinking, that very Observably are entailed upon you, and are more Generally discoverable among you, than among those of a meaner Birth and Education, whose Judgements are commonly so Prepossessed with false Byasses, their Minds so Narrow and Hampered, and so confined to these Opinions, which either Custom or a Blind Implicit depending on the Authority of their Teachers, have Conveyed to them as Truths, that they become almost unaccessible to any thing that might Redress their mistakes, or beget Juster thoughts in them. Nothing can be more obstinately Pertinacious, and more Uncapable of being reclaimed from error, than the Vul●ar, when they have surrendered their Understandings to the Conduct of a sort of very Confident Spiritual Guides, who pretend that they are Entrusted with all the Secrets of Heaven, and Warranted by Divine Commission to deliver them, to the Exclusion of all others that are not of their way from so great a privilege; and who, tho' they strangely declaim against Pretences to Infallibility, yet will have whatever themselves affirm, to pass for Oracles, and to be received by their Proselyts, without Doubting or Dispute, One may easily see with what assurance the Credulous and Undiscerning Votaries will Drink in, and how stiffly they will adhere to and maintain the Dictates of their Teachers, whom they hear so often, and so Solemnly bespeaking Attention and regard to their sayings as being the Words, not of Men, but of GOD, that is, as this sort of Language imports, the Words of Persons immediately Inspired and directed by GOD, and Comm●ssion'd to declare His Will, Tho' in effect they may be nothing else but the Products of a Deluded fancy or blind Prejudices, The Dictates of Passion and interest, and a Factious Zeal; of the Truth of which all Ages have afforded too many sad instances. Not but that it is readily acknowledged that there may be in every Age, Souls, immediately Illuminated, by GOD, but then it cannot be denied that they of this Character are infinitely Rare; And the reason is, because there are but very few who Practise the self-denial, that introduces into that State of Purity which Qualifies for Divine Illumination. It were indeed extremely to be wished, that the Real Possession of so great a Blessing, were as Universal as the Pretences to it are. However, it is certain that One's giving out himself as thus highly favoured by Heaven, is a proper Artifice to catch the Multitude, and to secure their Subjection; For when they once fancy themselves to be under the Conduct of Inspired Teachers, They will hardly ever listen to any thing that would discover unto them the falsehood or uselessness of the Doctrines which they have imbibed, tho the greatest evidences imaginable were adduced for their Conviction. And if it happily falls out, That any of a Lower Rank are Candid and Penetrating, Impartial, and Disengadged, Modest, and Docil, as they do thereby rise above the common Level, and approach those of a higher Sphere; So on the other hand, when one of a Noble and gentle Original is found destitute of the mentioned Qualities he doth in so far Sink and decline towards the Dregs of the People; nothing being more Ignoble than a Mean and Indocil Spirit, a mind that is very Weak, and yet very Peremptory and Decissive in its Judgements, that is so Limited and tied up to a set off thoughts and Opinions that it becomes Uncapable of being better informed, and making free and Ingenuous iniquities, and that imagines these Conceptions of things, which it hath already entertained, to be so very Just and full, that they need no Emendations, nor can admit of being improven by Additional discoveries.  
It is true indeed, One ought very carefully to Guard against a Wanton Levity and being tossed too and fro, and carried about with every Wind of Doctrine, And more especially this Caution ought to b● used with regard to the Radical Principles of the Christian Religion These great Points on which it turns, and without which it cannot subsist, but then a P●e ish and Obstinat pertinacy, in cleaving to our former Apprehensions, and which disp●ses us inconsidetatly and Promiscuously to reject whatever Contradicts them, is equally to be Evited and exposed: Since, as it bewrays ou● having become Wretchedly insensible of the weakness and darkness and Fallibility of our minds. So also, on Supposition that we are mistaken, it inevitably obstructs our being di●abus'd and p●ecludes all Entrance to Juster Thoughts. No doubt, one great Orstacle that kept the Jews and Heathen Philosophers from acknowledging the messiah, and from embracing his excellent Doctrines, was their Stiff adherence to their former Apprehensions and prejudices, and Arrogantly presuming of the Truth of them. But this obstinacy is never more intolerable, and accompanied with more fatal Consequences, than when it is found in those, who, not contenting themselves with Pure and simplo Christianity, have multiplied Articles of Faith to such Vast Numbers, that whole Volumes cannot contain them, and who, Tho in the Judgements of all thinking and impartial Persons, these Additional Articles are for the most part either very False, or Uncertain, or useless Speculations, yet obtrude them on the World with such eagerness and Zeal, as if they were the very Marrow and Substance of our Holy Religion, and Persecute with a Fierce and Bloody Violence, and load with ill names, such as are of other thoughts in these lesser Matters; because they will not pay the same Regard to these impositions and inventions of Men, that they do to the most indisputable maxims of the Gospel. This this hath been, and still is one great Source of these Lamentable Schisms and Animosities, these Divisions and Subdivisions that disturb and distracted the Christian World, that sully the Beauty of our Religion, and render both it and us a Scorn to our Neighbours, and a reproach to all that are round about us. 'tis this that hath stifled Charity, broken Unity and Concord brought forth a Spirit of Malice and Faction, of Blood and Persecution, and banished not only from the Hearts, but from the Memories of Men that Benignity and mutual Forbearance, which the Gospel so frequently and so passionately urges and Recommends. They are the Superadded Articles that the different Parties contend with, and persecute one another for, Now to be sure these cannot All be Essential Points, that is, Truths on the Belief whereof Eternal Life depends, since at this Reckoning, the whole Christian World must be damned, for the several Parties of which it consists do reciprocally disbelieve, and even condemn for Errors and Heresies one another's distinguishing Articles. But in effect, so far are they from being of this Moment, that, very often, they are not only downright trifles and Logomachies, but in many instances necessarily false; For since the particular Doctrines which distinguish Sects, are not only different from, but also contradictory to one another, It is impossible that Truth should be on all sides. Some must be infallibly mistaken; And seing the Matter stands thus, why should not we let our Moderation be known to all Men? Why should we not rather suspect ourselves, than rashly censure and judge others? Are not all of us liable to Mistakes? Dare any lay claim to Infallibility? Ought we not then to think soberly of our own Sentiments, and construe charitably of the Opinions of such as differ from us? Would it not be infinitely more our Advantage, to be pushing one another to the Belief and practise of the great and indispensible things of our Religion, than to be eternally wrangling about doubtful, uncertain, or unprofitable Speculations? Shall we forever exhaust the Vigour and Marrow of our Spirits in Controversies and Debates, in things at a Vast distance from the Vitals of Piety, and in the mean time faintly pursue, and continue Strangers to self-denial, to the Mortification of our Lusts and Passions, to the Imitation of Our Saviour, to Contempt of the World, to the Love of GOD and Man, to a Life of Faith, to the Operations and Influences of Divine Grace, in purifying and Regenerating our Souls? Ought these great Things to be put in the balance with the superadded Articles? Which shall be most regarded and inquired into at the Great Day? Our Speculations or our Practices? Our Opinions, or the inward Disposition of our Minds? Our Arguments or our Graces? Who are they whom the Son of GOD shall more especially Notice in destributing his Rewards? They who have imitated his Life, or they who have defended some Opinions which they have called his Cause? They who have lived Holily, or they who have disputed subtly? They who have Refuted Errors, or they who have Purified their hearts? They who have profited most in the Contentious Divinity●, or they who have advanced most in Selfdenyal? They who have contended Zealously against an opposite Party, or they who have Wrestled vigorously against their corrupt Natures? They who have extirpated some disorders of the Church, or they who have Rooted out the Vices and Impurities of their Souls? O that some Brave and Generous Souls, such as we justly conceive you, Most Noble and Honoured Patriots, to be, would begin to baffle and disgrace these barbarous and uncharitable Dispositions and Practices, which so dishonour our holy Religion, which divert Men from minding the more necessary things, and cherish& propagate discords and Animosities, and the blackest Passions; And that they would exemplify and Recommend to all within their Reach and Influence, that Impartiality and Disengagedness, that Charity and Forbearance, which would not only adorn our Common Christianity, and tend to re-unite our divided hearts and interests, but also shane and reprove the pertinacious Bigotry of Sectarian and divisive Spirits, whose ignorance of the Nature and designs of Religion, makes them waste their Zeal and time and Thoughts in asserting and vindicating some small things, in which Religion is so little concerned, that it had lost nothing tho the World had never heard of them.  
It is certainly the Character of a great Mind to preserve its Freedom; Not to suffer itself to be so enslaved to a Scheme of thoughts, as peremptorily to resolve never to change any of them, to be docile, and in a Disposition to receive Truth as soon as ever it presents itself; And in fine, to guard against illusive Byasses, to take care that neither Custom, nor Education, nor Lusts, not Passions, nor Interest, nor the Favours or Frowns of Men, nor any Human Regards, do impose on it: For these are the things that rob us of the Freedom of our Minds, and determine us to espouse Opinions without having any solid Evidences of their Truth. They whose Minds are thus free, docile, and unbiased, are capable to make ingenuous inquiries after Truth, and such as shall be successful too, providing always, that in a just Dissidence of their own Understandings, of whose Weakness their Experience cannot but sufficiently convince them, they resign themselves to GOD, ardently desiring, and humbly depending on his Divine Conduct and Influences. Without doubt we ought to make use of our Reason and Understanding in order to discover Truth, but then, if we wholly trust to our own Faculties, without acknowledging and addressing the Sovereign Fountain of Truth, o● if our Minds be prejudicated and vicious we may search for it long enough, and yet never solidly possess it. Truth is the Portion of Pure and Humble Hearts, who seek it in Simplicity, and in a pious dependence on the Adorable Source of it, firmly resolving to obey its Dictates. When we only consult our Reason, and rely on its Industry and Endeavours, in a proud or ●●reless disreguard of the Father of Lights, it is no wonder, that in stead of Truth, we inherit nothing but Vanity and Error. Reason indeed is an excellent Faculty, but if it is solitary and unassisted, and without the I●radi●tion of a more certain and fixed Light then its own, especially now in its state of darkness and degeneracy, and when it is under the Influence of depraved Inclinations and corrupt Byasses, its Products at best are but lean and superficial, and very often, not only defective, but also false, and even pernicious. Of this we have but too many deplorable Instances in the Opinions of not a few, which are so sensibly gross and false, that it is not possible for any disinteressed Person, tho' otherwise very Charitable, to put a favourable Gloss upon them; and the inauspicious Influence which they visibly have either on Religion in the general, or on the great designs of it, is a just prejudice against them. We have endeavoured to lay down such Principles as if carefully attended unto and inculcat, will sccure the Youth from being infected with these that are of the most dangerous Tendency. And as your great Judgements, Right Noble and Honourable, will soon discern their Solidity, so it Is justly hoped, your generous candour, will easily pardon the defects that accompany the Management of them.  
As to the Author's Design, The serious Perusal of the ●ollowing Essays will, he doubts not, abundantly convince, that he aims at nothing else, but to contribute his poor Endeavours to the Revival and Propagation of True Christian Piety, which, in the Confession of all that are Serious, labours under a very Visible Decay. He concluded that a Pious and Diligent Care to Educat the Youth, according to the Spirit and maxims of the Christian Religion, would have a singular Tendency to advance this Design, especially considering that in Order to manage happily so important an Affair, the Parents, and others, on whom the Care of it may be devolved, must themselves labour to be practically acquainted with Religion, since it is this that will both inspire them with Zeal and Diligence in prosecuting it, and give Force and Authority to what they Recommend; For the Youth, when once they are capable to make Remarks, will be but very little affencted with these Exhortations and Instructions to which the Lives of those that give them are perpetual Contradictions. They will be naturally apt to imagine that the Rules, which are set before them for the Conduct of their Lives, cannot be of such Moment as is pretended, since they who prescribe them, pay no regard to them in their own Conversations. Wherefore the Matter is here so stated, as that the Directions are in the first place addressed to the Parents, that they may solidly digest and practise them, and then, having had Experience themselves of the Consolations and Advantages of a Serious Piety, communicat the Rules of it to their Children with Life and Power.  
It is doubtless a Great Blessing, when any Families, how mean so ever their Rank& Circumstances may be, become Nurseries of Piety; when the Heads are not only truly Religious and Devout themselves, but vigorously labour also to encourage and propagate a Serious Devotion and a solid virtue in the Members. This may prove very beneficial to those in their Neighbourhood; who may be induced to transcribe their Laudable Examples. But when this is the Charactet of Noble and Eminent Families, the Advantages are singular, and the Blessings diffusive: For their Piety, by which they are Luminaries fixed in higher Orbs▪ shines on their inferiors with an auspicious and winning Influence, which insensibly gains Ground on them. The Examples of superiors have in them I know not what strange and Charming Force, that secretly draws and engages these unde● their dependence to imitate their Carriage and Practices. Wherefore, You can not but be Sensible, Right Noble and Honourable, how Sacred the Obligations are which ly on You to be Patterns of Piety in every Capacity you bear. The Advantages, you see, which attend your being such, are very signal; They are not confined to your own Persons and Families, but redound to others, who are gained to become Votaries to Religion by the Endearments of your Illustrious Examples. The great and Eminent privileges and Blessings which accompany a serious Piety, with Regard to yourselves, cannot but infinitely recommend it to you; It will make your Faces to shine, and add Lustre to your other Qualities; It will adorn and perfect your Souls, and Grace your Conversations: All other Accomplishments and Breeding, in Comparison o● these which a Genuine and an unaffected Piety inspires, are but mean and Contemptible Vanities; For what more Noble and more Valuable Ornaments than to be Meek and Humble, to be Pure and chased, and Self-denyed, to be Modest and Gentle, Patient and Contented, Just and Charitable, Spiritual and Heavenly Minded, compassionate and Merciful? 'tis in these things that the Beauty and Perfection of the Inward Man consist. Further, it will rescue you from Ignoble and base born Lusts, and make you Partakers of the Divine Nature. It will beget Serenity in your M●nds and Peace in your Consciences, afford you Solid Pleasures, and entitle you to durable Riches. It will turn you away from the Love and Esteem of Earthly things, and raise up your Minds to the Contemplation and Desire of more Noble and more excellent Objects, even Eternal and Invisible Realities, whence you will look down with a Generous Disdain on the Pleasures of Flesh and Sense, and the Glories of this World, as things vastly unworthy of your Notice and pursuit. In a word, by it you become the Members of JESUS CHRIST, and his Living Images, the favourites of Heaven, and the Heirs of Glory, the Care of Angels and the Joy of Saints. In the Sacred Exercises of it, the Blessed GOD will often visit you, and give you such sensible and affecting Indications of his Presence, as that you can no more doubt of his being near you, than you can that the Sun shines, when you see its Light, and feel its heat. He will give you Discoveries of his Amiable Beauties, and endearing Tastes of his Goodness, and solace you with his Love, and by the mighty Operations of his Spirit and Grace will so more and more refine and purify, quicken and Corroborat, dilate and enlarge your Souls, as that they shall become still more and more capable of fuller and more ample Communications out of his unexhausted fullness: Here you shall be, as it were in the very Suburbs of Heaven, where you shall mount up towards your Divine Original, in the Flames of a pure and vehement Love, and on the Wings of mighty Desires, where you shall be enteriain'd with the joyful Antepasts of Eternal Life, and unite with Seraphims and Cherubims, in their Heavenly employs of Love, Praise, and Adoration; And where, in fine, you shall improve and grow in these Blessed Dispositions, which will qualify you for entering on the possession of the Undefiled Inheritance, and for Relishing the joys of the other World. And thus your own Experience will effectually convince you that the Pleasures of a Religious and Devout Life are not imaginary and fantastic, as the profane World would give it out, but Solid and Real and well grounded, and such as infinitely transcend these sordid and despicable Satisfactions, which the Votaries of debauchery and 'vice are so fond of, which are attended with Disquietments, and shall end in sorrow, leaving the forlorn Soul nothing to inherit, but its vicious and perverted Dispositions, the only things that can accompany it into the other World, where its ever craving, and yer never satisfied Lusts, being now disunited from the Objects that are suited to its corrupt Gust and Relish, and uncapable of Nobler and more Excellent Enjoyments, by Reason of its habitual Disaffectedness to them, will become a certain Source of ineffable Calamities. Moreover, Your Experience of the Life and Power of True Piety, and the Joys of Devotion, will give you more solid and permanent Assurances both of the Being of GOD, and of the Truth, and excellency of the Christian Religion than all these that can be obtained by the Methods of Speculation, and such too, as all the Wit and sophistry of Atheists shall never be able to shake or elude.  
Now, as true Goodness is Communicative and tends to Reproduce itself, so when once you are practically acquainted with Religion, when its Sacred Principles are vitaly and habitually rooted in your hearts, and, as it were, interwoven, with your Natures, it will powerfully incline you to endeavour the propagation of it every where, and more especially among your own Offspring these future hopes of your Noble and Honourable Families, to whom you cannot possibly give more Emi●ent and more endearing Instances of your Love, than to consecrate them betimes unto GOD to disciple them unto their Redeemer, by acquainting them, as soon as may be, with the maxims, and by initiating them into the Practices of the Christian Religion; to labour by your Pious Instructions, by your servant Prayers, and virtuous Examples, that they become New Creatures, and be made Partakers of the Divine Nature; For, by so doing you will be instrumental to entail upon them more Glorious Inheritances, and a Nobler Birth than what they derive from yourselves, because to be born of GOD, and to be Joint Heirs with JESUS CHRIST▪ excels inconceivably all that the World calls great and magnificent. O how vast a Satisfaction will it afford you to see your Children breathing nothing but Piety and Devotion; to see them burning in the Love of Jesus, enamoured of his across, transcribing His Example, desiring his Grace, and still aspiring after greater Measures of Conformity to Him in every thing, to see them despising the maxims of the World, and trampling on the Momentany Vanities of this Life, and fixing on the Glories of the other World, as their Portion and Inheritance. Then it is that they shall be as Olive Plants round about your Tables, shedding forth the Savour of Gracious Dispositions and an agreeable Conver●ation, and at last become public Blessings, the great Ornaments and Pillars of the Nation.  
But as hath been Remarked, the happy Consequences of your piety are not limited to your own Families, but reach all that are round about you; For when others observe that you, who have the greatest Advantages of gratifieing all the Inclinations and Appetites of Flesh and Blood, do notwithstanding embrace the Stricknesses of Religion, and prefer the pleasures of Devotion to the Satisfactions of Sense, they are powerfully invited to try the Experiment and to writ after your copy. Your Conspicuous piety will not only lay Restraints upon, shane, and dash profanity and Irreligion, but also secretly draw these that converse with you, to cast a favourable Eye on a Holy Life. But your Zeal and Charity will not let you rest in merely Examplifieing a serious piety, they will moreover push you, when a seasonable Juncture offers, to speak honourably of it, and to assert it against the Attacks of Atheistical and profane wits; to disparaged a vicious and Sensual Life, and represent it, as indeed it is a Reproach to Human Nature, as well as a Dishonour to the Christian Religion.  
Among the many other Excellent Dispositions, which a Vital Religion will beget in your hearts, it will inspire you with a mighty Love to, and render Concern for the Souls of Men; whence you will be prompted to contributc what possibly you can for the Promoval of their Eternal Salvation, and consequently to employ all your Interest that Christian Piety be encouraged and propagated every where, and among all Persons, and that none want the Means and Advantages of becoming Devout and virtuous, as far as your Influence can reach. And there is one thing which your Pious and Charitable Inclinations will not allow to escape your Notice; Namely, the deplorable state wherein some poor People, and particularly the many idle Vagabonds, who go up and down, and make a Trade of Begging, are in as to their Spiritual Concerns. It is certain that generally these are a very profligat Crew, and live in a profound Disreguard of GOD and of their Souls; that they practise all sorts of villainies themselves, and propagate their villainous Practices to their Unfortunate Issue, and so, from Generation to Generation, they are not only a Reproach to the Nation, but the Plagues and burdens of it too. A Pretence to seek their Bread, engages them to wander to and fro, tho in effect the true Reason is, because they love not to work with their own hands, and to gain their Bread with the Sweat of their Brow, but choose an idle& libertine way of Living,& to be maintained at the cost and on the Labour of others: And their wandring Circumstances put them out of the reach of all Order and Regular Subjection, Seing they are not the fixed Members of any Community or Congregation, whence it comes to pass that they led lawless and profane Lives, and carry as if they were in the same Rank with Brutes, being wretchedly unconcerned as to their Immortal Souls, and aiming at nothing but to get the Supports of the Animal Life. O! how Signal an Instance of your Charity and Zeal would it be to take care that this great evil be redressed, and that not only by laying down Methods and enacting Laws, when you meet together in the great Court of the Nation, whereby Competent provisions might be allotted them, such of them as are able for it obliged to work and labour, and all of them put under Discipline and good Order, instructed in the knowledge of GOD and their Redeemer, and exhorted to look after their Souls; Their miserable Offspring, and other Orphans, and such whose indigent Parents are forced to abandon to shift for themselves, t●meously educated in the Principles of Christian Religion, and, when capable of it, set to honest Trades and ways of living, according to their different Inclinations and Capacities; But also, after that these Laws are enacted, by effectually procuring that they be put in Vigorous Execution, without which however Excellent and well contrived the Laws may be, they will contribute as little to rectify the Abuse, as prescribing and making up good Modicines will contribute to remove a Distemper, when Care is not taken duly& seasonably to apply them. As your Great Wisdom will soon determine the Measures how to manage successfully this Charitable Concern, so your Zealous Piety will make the Work easy to you, and the Consequences will be very happy; For by these Means you will rid the Nation of a great many unprofitable Burdens, and they who are now as sore places in it, will become useful Parts and Steddible Members of it. And moreover your Pious Endeavours to promove the Glory of GOD, the Interests of Religion, and the Good of Souls, will not only derive manifold Blessings on your own Persons and Families, but also entail Prosperity and Success on the Projects that are, or may hereafter be set on foot for the benefit of the Nation. Almighty GOD will espouse your Interest, and secure them by the Interposal of a Special Providence, against the Attempts of your Encroaching Enemies. And however Melancholy and Discouraging the prospect of Affairs at present may be, yet He can soon give such a Favourable Turn to the Wheels, as will quiter alter the Scene, and make your Fears quickly to vanish; Yea, thô Things should seem to be sunk, and in a desperat Case, yet let not even that utterly damp and dishearten you, but resume your Courage and your Hopes in a Trustful dependence on GOD; For He can suggest unto you such Counsels, direct you unto such Measures, and provide for you such Assistances, as all the Crafts and Power of your Enemies shall not be able to defeat. Only let his Glory and Interests be very dear unto you, and while you are contriving how to advance the Temporal Advantages of the Nation, be not forgerful to do all you can to promove 〈◇〉 Spiritual Concerns; Nay let the great and principal Motive which shall influence you to design and endeavour that the Nation prosper and flourish, be not so much the procuring its outward splendour and Glory, as that by its Flourishing Circumstances, you may have greater Opportunities of doing Works of Charity, and of evidencing how cheerfully you will consecrat all you have, nor to the gratifying of Lust and Vanity, but to the Honour of your great Benefactor; And in fine, of leaving to Posterity, for their Imitation, lasting Monuments of your Piety and Virtue.  
If what is Humbly Offered to you in the following Essays, Right Noble and Honourable, will afford you any pleasure or profit, add to the Esteem which you have for Religion, give you any further Discoveries of its beauty and excellency, and of the Necessity of believing and Practiseing according to what it delivers and Prescribes, or contribute in the least to advance the design aimed at, the Author will extremely Rejoice. They are not, You will find the Interests and Opinions of a Party, not outward Forms and Circumstances, nor uncertain and doubtful Speculations, that are here urged and recommended. Alace! these are poor things; And it is surprising that the World hath not long since been convinced of the unaccountable Fol●ie, of making such a Noic●redge● and bustle about them. They are the great and Essential Truths, and Duties of our holy Religion, its Inward Life and Power, those things that have Immediat Influence on our Eternal Happiness, and without a living Conformity of our Hearts and Lives, to which we do but in Vain assume to ourselves the Name of Christians, or pretend to the Gloris of the other World. These are the things that are here treated off and inculcat, and as they cannot but be very acceptable unto you, So 'tis hoped you will Generously vouchsafe to protect, Countenance, and Encourage the Prosecution of them, And that Almighty GOD may long prosper and preserve Your illustrious and Honourable Persons and Families, Enrich You with His most Valuable Blessings, make You Eminent Instances of Piety. Continue You to be Patrons to the virtuous, and Terrors to Evil Doers, to be the Supports as well as the Ornaments of the Nation, the asserters of its Rights, and the Instruments of its Prosperity; And finally receive you to inherit the Bliss and Joys of His Everlasting Kingdom, shall be the Author's daily and servant Prayer. In the mcan time he begs Pardon for his Rudeness, in detaining you so long at the Entry. The Number and Importance of the particulars which he was willing to set before you, have forced him into a Length, which otherways would have been an inexcusable Impertinency; And he hopes that the Sincere and Well-meant Expressions of his Zeal, for your greatest Concerns, will be taken in good part; And that it will not displease you, that he gives such instances of the great Regard he has for You, and of his inclinations to serve Your Interests, as his small Abilities could afford.   

Some Necessary and Important Premonitions to the READER,  
I Am not ignorant that the Prejudices and Byasses, the Humors and Opinions of Men are so vastly different, that it were a very Ridiculous Vanity to pretend to writ a Book so universally agreeable, as to suit the Gust and Relish of all sorts of Readers However, I am not without hopes, but that all who are Impartial and Serious will find in these Essays what will yield them savoury Entertainment; And I could wish, that before any pass a final Verdict on them, they would have the patience to peruse them thoroughly, and not take their Measures of the whole by a Period or Paragraph.  
The Subject here treated of is acknowledged to be of great Consequence, So that there is no Necessity, we should endeavour to evince that it is so in this place, especially considering that something to that Purpose must be done else where in Prosecution of our design. Indeed, the matter speaks of itself, and all seem to be under some Sense of it, tho' I am afraid there are but few who lay it to Heart as they ought. I know that a great many excellent Persons, have written concerning the Education of Youth, and communicated their Thoughts about it to the World, so that a new Attempt of this Nature may be thought superfluous. All I shall say as to this is, that the Subject seems not to be so exhausted, but that something either as to Matter or Method may yet be suggested that may merit Consideration. And whether or not this be done in the Essays that follow, the Candid Reader hath Liberty to determine as he shall see Cause. Besides, since it is confessed that the Matte● is of so high a Concern, and since it is also plain, that the great Duties which are owing to the Youth, such I mean as regard their Souls, are either wholly neglected, or but superficially performed, by the most, it were to be wished that Treatises of this Nature were more frequently in the hands of People, that by perusing them, they might be awakened into a deep Sense of the Obligations that ly on them upon this score, and directed how to discharge a Right so weighty and Important a Province, and that out of the Supposed Variety of this Sort of Books, they might fix on such of them as their Experience shall determine, to conduce most effectually to promove the Interests of a Christian Education. However I believe, that Treatises on this Subject are not so very numerous among us, but that the Publication of one may 〈◇〉 be allowed to pass, without needing to complain that the Multitude is too much inreased thereby.  
The Design I proposed to myself, was to deliver the Measures of a Christian Education, and in Order to compass this end, I have consulted as exactly as was possible for me the maxims of the Gospel. 'tis out of these that I have fetched the Directions I have given; and they are so ordered, as that Parents and Others entrusted with the Care of Youth, cannot but be convinced, that an Attempt to Educat Christianly, necessarily presupposes and requires a Solid and Real Piety in those that manage that weighty Affair. We shall but in vain pretend to urge these great things on others, without that our own Hearts be in some measure affencted with them, and our Lives regulated according to them. But this I have so often inculcated, and indeed the thing is so evident in itself, that I shall not need to insist here on it.  
I have at the Entry noted somethings which I could not but look on as very great Faults in the way of managing the Education of Youth, perhaps towards the last of them 
Essay 1. p. 32.  I have let fall some passages that may a little disoblige the Admirers of the Belles Lettres, and make them think th●t I bend the Stick too far, the other way; The Truth is, so excessive is the Vanity of peruseing the impure and Fabulous monuments of Paganism become, that no Sober and serious Person can think it ill done to give it a check by the way, and to teach Men to judge of things, not by the Vogue and Reputation which an unreasonable fondness hath procured them, but by their own just and true value; And more especially, with regard to us who own the gospel, by the good or ill influence which they may have on our preparations for Eternity, which certainly ought to Regulate Christians in all their Pursuits and Exercises: So that what really hinders, or doth not advance us in attaining to these Dispositions, which will qualify us for the Enjoyments of the other World, ought not in all reason to have any larger Portions of our time and thoughts allowed them. In short, I make no scruple to Determine, that they who peruse the Pagan writings without being influenced by the Cautions which I have there given, or other Advertisements of a like strain, do infallibly lose their time and labour, and after all their Diligence inherit nothing that is solid and Permanent, and that truly tends to the Perfection of their minds. Mean while, I am far from blameing those who Consecrate the Spo●ls they have taken from the egyptians to the Service f●● be Sanctuary, I mean, who improve their Reading of the Heathen Authors to the Advantage of the Christian Religion. I hearty wish there were many that did look into them with so Pious a Des●gn. But it is to be feared the greater part of Reade●s converse with them from other M●tives, whereof one may be, because they meet with somethings in them which gr●tifie the Inclinations of a vain and Co●ru●t mind; Men are apt highly to value, and dearly love to peruse Books which contain things that are suited to their Dispositions; For books are like Dishes, some whereof are for the healthful and Vigorous, others for the Nice and Delicate, a third sort for the Weak and Languishing, accordingly Men fix on this or that, as their Different Constitutions shall determine them; whence it may pass for a very just Remark, That as we may make a pretty good Judgement of the Quali●y and Temper of ones Stomach from the Nature of the Dishes he frequently makes choice of; So also Men may have more than probable Indications of the strain of their inward Dispositions from the Books which they habitually and with delight peruse. When one Converses with Books which treat of Spiritual and Divine Matters, and doth so frequently and with Pleasure, it argues him to be a Person of a serious and Devote Mind. There is a Suteableness in writings of this sort, to his Disposition and Temper, and therefore he mightily Relishes and Loves them, and is with some uneasiness drawn to the perusal of any other kind, which, though some fit occasions may oblige him to look into, yet he neithir dwells on them long, nor with that content and satisfaction that he doth on the Former. On the other hand, Books which contain Light and vain Matters, things that are mean and sordid, useless and trifling, as they are Evidences of an Ai●ie and Disordered Mind in the Composers, so they no less discover the Vanity and Earthliness of the Dispositions of those who frequent them unweariedly and with Pleasure: To these of this Stamp every thing that suits not their vitiated senates is insipid and Nauseating, how great and Excellent soever it may otherwise be. And from this in part at least have proceeded that profane, Dislike and Contempt of the Sacred Books, and of others of a like strain, which of late so much prevail in the World; For when Men of unhallowed Minds find not in th●se writings what agrees to their dark and Corrupt Dispositions, they make no scruple to Expose and Redicule them some openly and above Board, others in a more she and hidden manner; of this last some modern critics are about too visible instance●.  
In the next place I proceed to lay down positive Directions for managing and carryi●● on a Christian Education, where I have not contented myself simply to Direct, but have endeavoured so to deduce the Reasons of each of the Rules I have given as the Reader might be convinced, that they are not Arb●trary Impositions, but very proper and Accommodate to advance the end that it s levelled at. One of my Chief A●ms all alongs hath been to Account for and Recommend the great and essential Truths and duties of the Christian Religion, which hath obliged me sometimes to enlarge on certain particulars, and thus I did, not only that I might Remove the dangerous mistakes that many are in with Regard to these important things, by giving just and true notions of them; But also that they who stand in need of such helps might not be at a lose what to think of them themselves or how to speak concerning them to their Children. I have Laboured to the best of my thoughts, to confirm all I say from the Holy Scriptures, and that, not by simplo Reference●, to vast multitudes of Tex●s, which I have over looked on as a piece of pedantic and very useless Vanity, but by fully quoting a few pertinent and plain Passages, whereof, if any, seem to have D●fficulty in it, I apply it to my purpose by a fair and just Explication.  
The Reader, I doubt not, will moreover remark: that the same great and Fundamental Duties are deduced and insisted on from several Heads or Branches of our Religion, which, 'tis hoped, will not be looked on as Tautologies or needless Repititions, since it serves to very excellent purposes, such as, to convince us, that there are some great things wherein Christianity Centers and Terminats, as in its main and Principal Design, and which the Blessed Author of it would have us more especially to regard. As also, to fix and root these more Momentuous particulars the more deeply in our hearts, which one would think, cannot choose but be the Consequence of having them urged on us frequently, and from different topics; And in fine, to gain us some way or other to the Love and practise of them; for that which affects us not under one view, may catch us under another.  
Tho I am very much inclined to construe favourably of the Se●timents of others, yet there are some Opinions, which I hope by the Divine Grace, I shall n●ver be reconciled to, but must with all my heart detest and abhor, such. I mean, as do entirely cancel, and strike at the heart of all Religion; And again, such, as thô they own Religion, and the great Foundations of it, yet give such Accounts either of the whole of it, or of some important particulars in it, as quiter disfigure it, and divert Men from the Pursuit of its great Designs, that weaken their Faith and slaken their Diligence; It was the Consideration of this that induced me to lay down, as occ●sion offered such solid and well groun●●● principles as might serve for a Counter Poison against these pernicious infusions. And that the Opinions, which I level at, may be the better noticed, I shall here give a short L●st of them, together with the Common designations of the Parties that Espouse them, And they are these.  
1st. The Atheists, some whereof do in plain and down right Terms Assert, that there is no GOD. But others more cunning and wary, perhaps that they may escape falling into the hands of the Civil Magistrate, pretend indeed to own that there is a GOD, but give such notions of that Adorable being, as amount to as much as to say. That there is no such Thing. This is the peculiar Character of Spinoz●'s Atheism, as I have somewhere 
Essay 1. page. 237.  Noted. I Confess it astonishes me extremely, how it could ever have come to pass, that a Creature Capable to Understand and reflect, should Arrive at such a hight of degeneracy and Insatuation, as to deny the Author of its being, since every thing without it, and within it doth so loudly, and with such shining Evidence proclaim his Existence. I have often wondered what make and Constitu●ion these Gentlemen's minds are of, or rather in●o how profound and Deplorable a lethargy their vices have plunged them that they cannot feel a Truth, whereof there are as many Evidences, not only as there are Creatures, which have Contrivance and Design in them, but as there are grains of Dust or Sand, for it is unimaginable that any thing which hath the least Degree of being could have possessed it, without having derived it from a First and absolutely Perfect, and necessarily existing Cause. To be an Atheist is the blackest and most ignomini●us Tash, that can be cast on human nature, and that not only as it makes Men shake off all deferences and regard to their Creator, and engages them to prostitute and deb●se their Noblefaculties to the vilest employs, but also as it is an out-doing of the De●ils themselves in wickedness, who for all their apostasy, have never yet come to that height of impiety as to disbelieve the being of a GOD.  
2dly. Deists, who not without reason are concluded to be but masked Atheists. How ever some of them at least, seem to aclowledge, that there is a GOD, and a Providence; And as the consequence of both, a Natural Religion; But they laugh at all Revealed Religion, and particularl● the Christian as Cheat and Imposture. These are the Gentlemen that set up for singular Measures of wit and Sense, and look down with Contempt and Scorn on such as believe the Miracles of Jesus Christ, and Embrace his Doctrine as a company of silly, credulous and deluded Souls. These are they who scruple not to break profane Jests on the Sacred Scriptures, and Blasphemously to rank them with the Alcoran, and the Pagan Divinity.  
When one who is Impartial and ingenuous, and whose Soul hath not got a wrong s●tt by wicked practices, who is not altogether sunk into flesh and sense, nor swayed by the byasses and power of vicious Appetites and Passions, when I say, such an one lo●ks with attention into the Christian Religion, he cannot but discern peculiar excellencies in it, he cannot but be sensible that it is a Contriveance so Great and Noble, and so wotthie of GOD, so admirably suited to the State and Circumstances of Mankind, and so perfectly calculated to make them happy, that it might be justly expected the whole World would become Proselytes to it upon its being once Published and made known. And therefore though it will not surprise him, that they who are strangers to this excellent Religion, or have got but lame and imperfect Accounts of it, do not Treat it honourably, or even that some weak and Pusillanimous Souls in the times of cruel Persecutions make Defection from it, yet that they who have been Baptized into it, and Educated under it, and who have had opportunities to inquire into it, and to know its Excellen●ies, should become bi●ter Enemies to it, scoff and deride it, and turn Apostates from it, out of pure Choice, and when under no outward force, is an Event so pro●●gi●us and am●zeing, that he could hardly acc●unt for it, did not daily Experience Convince, how fatal an Effica●ie the unrestrained Lusts of Men have to blind and infatuate their Understandings, and to pervert their Judgements▪ To dispose them to forge and entertain m●st absurd and ●ediculous Opinions, and to precip●t●t them into shameful and extravagant practices.  
3. Socinians, who, if they are not Theists in Disguise, o● some think ●et it is plain that they do Effectually enough serve the Inter●sts of that party. And that this is no groun●le●s Cha●ge, their Rude and unhandsome manner of treating the Mysterie● of the Christian Religion, and their bold Advances to lessen the Credit of the Sacred Writings, are but too Evident proofs. That great and fundamenal Article of the Christian Faith, which asserts the Divinity of our blessed Saviour, they scruple not profanly to redicule and expose. They will have the Redeemer of the World to be but a mere creature and that he was no● in being before his Conceptionn in the Womb of the blessed Virgin; And tho his Divinity and Preexistence be Taught in Holy scripture in most formal and Express Terms, yet these Gentlemen make no reckoning of that, all their endeavour is to put such glosses on these passages that look them broad in the ●ace, as may consist with their prej●dices, and for this end their wit and Learning, and critics are set to work. And indeed I have sometimes smiled to see the surprising and unexpected tours which they give to a great many T●xts. However after all, there are several places in scripture that prove too hard for their Critical skill, and cannot be brought to speak th●ir Dialect without doing them very open and sensible Violence. And therefore to rid themselves of the Trouble which this sort of stubb●rn and rebellious pass●ges puts them to they make short work on't, and blushy not to tell us that they were foisted into the Bible by the Trinitarians. And if the whole strain of any of the Sacred Book● be such as perpetually Contradicts the S●cinian Scheme, then presently it must Commence Spurious, and some one or other of the old Heretick● must be fixed on as its Author. The Socinians are sensible, that the writings of St. John are of this Character, and this is the Reason that they Labour to render them suspected by more than insinuating, that ●hey are the Composures of the heretic Corin●hus, and so to discredit them, Less●n their Authority, and rob the faithful of so precious and unvaluable a Treasure. If Treating the Records of the Christian Religion in so Sacrilegious a manner be not to adv●nce the Interests of Theism, and to furnish its Abbet●ors with Weapons, let all that are candid and Impartial Judge.  
The great Source of the Socinian m●stakes is the Excessive and Idolatrous fondness which they have for that they call Reason. We do not disclaim Reason, no more then they do; But we aff●●me that a Reason which is under the Influence of corrupt Lusts and Passions, a Reason that will not aclowledge the Fall and degeneracy of Human Nature, and that Scorns and Laughs at all Supernatural Inspiration and Assi●tances, a Reason that renders men unsensib●e of the Darkness and Distempers of their Minds and unsolici●ons about their Cure; a Reason that Evacuats all Addresses to and dependence on GOD for his Light and Grace, and teaches us to L●an to our own Understandings. And in fine, a Reason which would measure the Secrets of the Divine Nature, and all Supernatural Revelations according to its Narrow Span and sphere, and that proudly rejects what it is not able to reconcile to that which they call the Common Sense of Mankind; We affirm, I say, that a Reason in such a State as this is not Right Reason and that it ought not to be set up as the Sov●redge●raign Standard and Judge of all that is Sacred and that the Socinian Reason is of this Stam●redge● might be easily evinced; Did the Bonds ●redge● which I am obliged to confine myself allow ●redge● it one thing; However I must Remark: It is thi●redge● Since these Gentlemen pretend to be the Gre●redge● Votaries of right Reason, and to be guide only by its Oracles, it might be justly expe●redge●ted that the Dictates of their Reason wou●redge● be uniform and constant, as it is certai●redge● the Dictates of right Reason are, but to ●redge● g●●at surprise, we find that the Reason of ●redge● Unitarians dictates as variously, and ●redge● wildly too, as the deluded Fancies of Fan●redge● call Enthusiasts; For the Arrian Real●redge● taught its Votaries to see the Preexistence of the M●ssias in holy Scripture; But the Socinian Reason Dictates the very contrary. Some of the party say, that our Saviour ought to be Adoted, Others affirm, that to do so is Idolatry. Some of them own that he was, while on Earth, and now in His glorified Estate still is, True Man; Others, particularly one, a great Writer among them, 
P●ricovius in operibus suis passim.  affirms, that indeed he was True Man, and no more, till his Resurrection, but tha●, then He ceased to be Man, and by a new and Divine Generation he became truly and Prop●erly God Almighty, Omniscient and every where present; The object of Adoration, Trust and dependence, and of sovereign Love; Some of them in fine do Teach, that the Holy Ghost is nothing but the Power of God, others the Bidellians say, That he is a Person, and the chief of the ministering Spirits. Now which of these Masters of Reason shall we take for our Guides, which of their Dictates shall we Embrace for Truth, by what Marks and Characters shall we know the Man in whose Breast Reason gives out her Oracles infa●libly? It is plain, that there is as little Unity among the Unitarians, even in the great points they contend for as among any other Party. And therefore they ought not, as it is too much their custom, to Reproach either the mysteries of the Christia● Religion, or those who defend them, because their Explica●ions of them are Different, The wantonness of the Socinian Reason, I beli●ve, hath carried some perhaps too far in their Endeavours to G●a●ifie it. Some very Learned and Good Men have thought that it had been sufficient to have Asserted the Mysteries of our Religion, without needing to account for them, more particularly by too Curious Researches into their Nature, and that they who will not rest satisfied with the plain and positive Declatations of the Inspired Writings, because they cannot Reconcile them to that which they call their Reason, that is, in effect to their Prejudices and Darkness, ought to be let alone, till they become more humble and less confident, of their own Unde●standings.  
4 The Pelagians, whose poisonous infusions the Socinians have Adopted into their System; And this I doubt not, is the great source of all their other errors; For the Pelagian heresy the most Fatal and Destructive of all others to the Souls of Men, naturally leads Men to pride and self conceit, to trust in their own natural Faculties and powers, and to seat human Reason, the visibly under the influence and sway of corrupt lusts and passions, on the throne, as sovereign Judge and Dictatrix. For these Gentlemen will not own the Degeneracy of human Nature, They affirm that we are much the same that Adam was when in the State of Innocency, that our Faculties are entire and uncorrupted, and that These, together with the outward Revelation of the Will of GOD, And as some Moderns have added the lucky Junctures of Divine Providence, are sufficient to enable us to obey the precepts of the Gospel; And to attain to these Dispositions which qualify for Eternal Life: As for that Doctrine which asserts the necessity of superna●ural influences, which should immediately touch our Souls, which should prevent all our endeavours, Begin, carry on, and perfect the work of our Salvation in the use of outward means; They look on it as absurd and unintelligible can't; They say, that influences of this Nature are not only unnecessary, but imaginary and Chime●ical also, and that by the Grace of GOD, as it imports assistance we are to understand nothing else, but the outward Revelation, and happy junctures of Providence in conjunction with our Natural p●wers, this Doctrine is visibly of mischivous tendency; for it evacuates the necessity of addressing our Heavenly Father; for His Holy Spirit, and dep●nding on his Divine Operations for the healing and restoration of our Souls, and making us capable of the Felicities of heaven, it disposes us to self confidence,& to a disregard of GOD. In short, it is a perpetual con●radiction, not only to the Experience of all Holy Souls, and to the Belief of the Christian Church in all ages, whose public Liturgies ●ver contained addresses unto GOD for the Aids and Consolations of his Spirit and Grace, but also unto most formal and very Numerous Testimon●● of the sacred Books which it is not possible Tolerably to account for, without supposing that there is a Divine and Supernatural Power, which imm●diatly influences the Souls of Men. All Which, and much more to the same purpopse, might be evinced at full Length, did not my present Circumstances oblige me to hasten to a close.  
This is also the Reason why I cannot, as I once intended, animadvert a little on the Capital Assertions of the Antinomians, Fatalists and Ext●rnalists; By the last of these, I mean such as lay a vast deal of Stress upon doubtful or useless Speculations and Opinions, upon some outward performances and practices, and se● them on the same level with the great and Ess●ntial duties of Religion, tho it be very plain that these opinions and performances have no necessary connexion with Eternal Life, and are not only separable from the vital● of piety, but consistent also with very vicious& unholy hearts and lives, By which means People are unfortunately taught ●o put no difference between the weightier matters of the Law, Judgement, Mercy and the love of GOD, and the tithing of Mint, Cummin, and Anise, and imagine that they are as truly Religious, and as infallibly sure of Heaven upon their pe●formance of the la●ter, as if they had constantly lived in the practise of the former, which how fatal a mistake it is needs not be more fully deduced.  
I have not Combated the Opinions of the mentioned parties in a Contrave●sial manner. I pretend only to have laid down such solid and well grounded principles as, if Seriously considered and digested, will, by the Blessing of GOD secure against their Eerrours. And this I have done in as convinceing and in as obliging a way as was possible for me. 'tis true indeed, some times the view which I had of the frightful Consequences of some Opinions, made me now and than express myself a little Warmly; And particularly, there is a passage in the second Essay, which a Singularly Pious and very Judicious person, now at his rest, thought too keen, he said, That he hearty approved of what was insisted on in that Essay, and looked on the particulars as very proper to be inculcated on the Christians of this Generation: However he be lieved that the Warmth, with which th● mentioned passage was set of might disobliege some Readers,& therefore, recommended that I should soften it without needing to retract any thing of the matter. And certainly in deference to his great Judgement I had done it, but that the Sheets were all Printed before he had occasion to peruse them. All I can do now, is to entreat the Candid and serious Reader, that he would Construe favourably of what was very honestly designed, and said with great charity and ●enderness towards those who think otherwise in that particular; That he would impartially and without prejudice weigh what is there briefly represented, and if after all he should think fit to continue his dissent, yet I cannot but hope, that when he considers, that the view which I have of the Consequences of that Doctrine could hardly have suggested mild●r Terms, be will easily excuse the warmth of my expressions, and will impute it rather to my z●al to undeceive, than to any inclinations I had to rankle and expose those of a contrary Sentiment. And in fine, since no Book was ever yet written, all whose periods were equally agreeable to all sorts of Readers, that he would not, for the sake of a page. or two suffer himself to be prejudiced against the man● great and excellent Truths which I have explained and recommended all alongs.  
Farewell.   

THE Just Measures Of the Pious Institution of YOUTH.  
ESSAY I. Pointing at some Considerable Miscarriages committed in the Education of Children, And Directing how to Treat their Infancy and Childhood, And how to impart unto them the True Knowledge of GOD, by settling in their minds the belief of His Existence, giving them Just Notions of His Nature, and engaging them in the Imitation of His Perfections.  
TOGETHER ALSO, With an Account of the Method how to Initiat them into the Knowledge of the Mystery of the Ever Blessed Trinity, And of the Excellent Impressions which it ought to make on their Hearts and Lives. And in Fine, A Declaration of the Way how to attain to the saving and solid Understanding of Divine Things.  
Edinburgh, Printed by John Reid, 1701.   

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IN the first Essay, there is once and again a Reference made to a little tract, entitled, The True Principles of a Christian Education, which I first intended to have Annexed to this, but, upon second Thoughts, it was some time ago Published apart.   

Errata in the Dedication. page. 7, line 19, for decissive red decisive. page. 20, line 10, for Luminaries red as Luminaries. page. 33. line 14, for the Spiritual red its Spiritual.  
Errata in the Preface. page. 3, line 19, for one may the more, red one more may. page. 4, line 23, for the last, red, the close of the last. page. 17, line 10, for Corinthns, red Corinthus.   

THE Just Measures OF THE PIOUS INSTITUTION Of YOUTH, Represented according to the Maxims of the GOSPEL.  
ESSAY FIRST.  
Pointing at some considerable Miscarriages committed in the Education of Children, And Directing how to Treat their Infancy and Childhood, So as to led them betimes into the Knowledge and practise of the Christian Religion.  

THE INTRODUCTION.  
TIME was when they who became Proselytes to the Christian Religion, were great Ornaments to it, and powerfully recommended it to all that saw them, by these strict and Eminent Virtues, and that singular Piety, which they practised in Obedience to the Precepts of it; So that Appeal● might be very justly made to their i●nocent and unspotteed Lives, in Order to Evince and pr●ve the Excellency of that Doctrine which they believed and embraced, But now the case is altered; For so visible and so almost universal is the Disconformity of the Harts& Lives of Christians to the Rules of their hol● Religion become, that we cannot any more be furnished from that topic with proofs in it's Favours. A Spirit of partiality and selfishness of strife and division, so prevails all the World over, among those who profess subjection to the Gospel, that to take mea●ures of them, from their co●ve●sations, one cannot but conclude, that they look like● the Disciples of Mahomet, than the followers of the Son of GOD; or that they have been in●tiated rather, into the profane and abominable Rites of some Pagan Dei●y, than into the pure and Venerable Mysteries of Christianity. That heroic Piety, that severe Virtue, and these amiable Graces that were once the Marks and Charact●rs of those that bore the Christian Name, and distinguished them from the rest of Mankind, are scarcely Discernible any more. For barring only an Outward Profession, a Speculative belief of the History of the Gospel, some Cheap and easy performances, or a Zealous Asserting the peculiar Sentiments of a Party, Christians are generally of a piece with the Corrupt and Infidel World as to their Dispositions and Practices, being every whit as Earthly, and Sensual, a● Covetous, and Unjust, as full of Malice and Envy, as apt to be revengeful and Oppressive, as Proud and Arrogant, as desirous of Honour and Domina●ion, and the Glories and pleasures of this Life, as the Nations that know not GOD; So that we must Protest against Judging of our Holy Religion, by the Conversations of its Profess●rs. And in order to convince such as are Strangers to it, that it is the m●st Excellent Institution, that ever appeared in the World, we must have our Recourse to these Accounts that are given of it, in the Writings of th●se that were the first Publishers of it; It is not however doubted, but there are still some Good Souls, who endeavour to comform their Hearts and Lives to the Precepts of the Gospel, and are Living instances of its P●wer and efficacy. But then, it is certain, that the number of such is very small. They are to use the Words of a Prophet. 
Mic. 7.1.  As when one hath gathered the Summer Fruits, as the Grape gleanings of the Vintage. And th●se Rare Examples are so eclipsed by the thick Clouds of Impiety and Irreligion, that have overspread Christendom, that they are scarcely discoverable. They are like a few precicious jewels, that lie hide under the Rubbish and Desolations of a stately fabric, and cannot be found out, but by a long and Laborious Search.  
Now an Inquiry into the Causes of this Lamentable Dege●eracie so as to endeavour their Removeal, and to contribute to retrieve the Christian Life and practise, would without doubt, be both very Charitable and Seasonable: But to prosecut this at full length, i● not my present design, I only notice in short, that there are four Things, which amongst a great many, more of the like nature; we may on Good Grounds conclude to have had a fatal Influence on the Defection of Christians. One is, that in process of Time, Men have set up to themselves False and Flesh pleasing Schemes of Religion; have so Adulterated and perverted the Doctrine of the Gospel, by Deceitful Comments, that it casts a favourable Aspect on their Lusts; whence it hath come to pass, that People have fa●cied, they might Indulge and gratify their Vicious& Corrupt Inclinations, and be Religious enough notwithstanding. Another is, a Disbelief of the Deep Corruption, and degeneracy of human Nature, and of the necessity of Divine and Supernatural Operations, in order to heal and restore it. The consequence of this Di●belief hath been that thereby Men have become I●sensible of their Spiritual Maladies, Unsolicitous about a Recovery, as well as unacquainted with the true Methods of their Cure, have trusted to their own Endeavours, and Conduct, and Natural Powers, in a profane disregard of the Spirit& Grace of Jesus Christ: so that in stead of a Living and true Religion, which hath its rise, Progress and Perfection, its Life and Motions from the Mighty Operations of GOD in the Inner-Man, as from a vital Source and Spring; they have possessed nothing but a Lean skeleton, or a Lifeless Carkess of it. The third is, laying great stress on things of very little moment; Such at are doubtful or useless Speculations and Opinions, External Forms and Circumstances, Ceremonies, and Customs, and whatever else hath not a necessary Connexion with the Essentialls of the Christian Religion. This both brought forth a Spirit of wrangling and Contention; Whence again as from a Fertile Parent, have issued vast Numbers of Sects and Parties, who white they Squable with one another about their Respective Sentiments, each Party crying up their own Opinions and Interests for the Cause of GOD, and running down the opposite Factions as Heretical and Antichristian, they all Unanimously agree, in paying little or no regard to the Grea● and Indispensibl● duties of the Gospel. And in fine, a woeful Negligence in the E●ucation of Y●uth, either not at all Looking after it, or doing it very Superficially. This is visibly of Mischievous tendencie; For when Parents do not Conscientiously labour to direct betimes the love and des●●es of either Children towards GOD and Divine things, when care is not taken to acquaint them with the genius and nature of that holy Religion, into which the● were Baptized, to season their tender hearts with the maxims of Piety, and to engage them as soon as ma● be in the exercises of Devotion; when I say Parents do thus neglect the Spiritual concerns of their Off-spring,& allow them to follow their appetites and passions without check or control, in all appearance, the succeeding Generation cannot choose but be a Spawn of Irreligious wretches, nominal Christians indeed but real Pagans, who become a disgrace to their respective Families, plagues to the State, a reproach to the Church, and a dishonour to the Stations and Capacities which they may have occasion 〈◇〉 bear in either.  
These things, it is plain, have signally contribute to procure the decay of Christian Piety. Wherefore it is ho●d, that to give a true and genuine Idea of the Christian Religion, to declare what are its great and Ess●ntial Truths and duties. To Evince the necessity of Divine Grace, in order to recover our lapsed Natures, and fit us to be readmitted into the happiness which we have Forfeited by sin. And in fine to inculcat the Christian Education of Youth, and to direct to proper measures f●r Discharging so momentous a Trust, may, by the Blessing of GOD, excite some at least, not only to resume the Christian Life and Spirit themselves, but also to influence others, particu●arly such as GOD and Nature have put under their care and inspection, to do the like.  
It is the last of these, that in humble dependence on the Divine Assistance and Conduct I have undertaken to prosecute, which however I hope so to manage, as that the other particulars shall not be omitted, whereof the Reader shall be sufficiently convinced in our Progress. In Effect these other things are so twisted with the conerns of a Christian Education, that to Treat of it without considering them, would be to account forit very defectively.  
And because, alace! it is but too too Evident, that the Youth at present are generally very corrupt and vicious, and give such instances of irreligion and debauchery as have been hitherto unknown among us, which misfortune is certainly in a great measure owing to a mismanaged Education; I cannot but hope, that it will be very acceptable to all such as have any tenderness for the Eternal Welfare and Salvation of their Children, to be directed how to carry towards them, so as they may be betimes acquainted with the Measures of a serious piety, and contract an early dislike and aversion at all these shane Extravagancies, into which others are unhappily plunged.  
Now seeing there are several things justly to be blamed in the conduct of many, as to this important affair, and some things to be reccommended to such as are willing, I shall therefore 1. Declare wherein Men are general defective and faulty. And 2. Offer some positive directions such as I am sure, all serious hearts will soon discern to carry their Evidence and necessity in their very bosom.   



§ 2. The miscarriage commonly committed in the Education of Children.  
1. Some wholly neglect the concern of their Souls.  
The pretences of such discovered and refuted.   TO enter then on the former of these particulars, namely the faults& omissions that men commonly are guilty of, with respect to their conduct in the Education of Children; It will in the first place be readily granted, that they are Highly Criminal, as to this who wholly abandon all care of the Spiritual concerns of their Young Ones; Never employing any of their time, their thoughts, or endeavours this way, at least never seriously and to purpose. It is true they'l pretend to initiat them into the Christian Religion by Baptism, but alas! God knows, that they do this is more owing to custom, then any Conscientious Care, or real design, of dedicating them to the service of their Saviour, which is beyond contradiction evident, For, 1. This divine Institution is solemnized not only without devotion and seriousness in the Parents, or any solid resolutions of fulfilling the sacred obligations of it themselves, or a●quainting their young ones with, and persuading them to discharge their Baptismal engadgements, but also is attended with a great many abominable disorders,& abuses, excesses,& levi●ies, very unbecoming that strictness and gravity, that should always appear in Christians, Especially when professing to devote their Off Spring to GOD, Not that I wholly condemn entertainments on such occasions, providing they were regulated according to the measures of the Gospel; But it is plain, these are almost universally dis●egarded. And 2. when these Baptismal offices are once over, as if men thought they had thereby sufficiently discharged their duty. The Souls of the poor little Ones are scarcely ever noticed afterwards, nor any pious endeavour●redge● used to train them up in the practices of that Religion into which they have been Baptized. Mean while, it were well, if these wretched Patents did content themselves with the simplo omission of their duty to the Souls of their Children; But alas! they do not stop here, but proceed to more positive and effectual methods of debauching and undoing their Off-Spring, my meaning is, that by the infectious influence of their unholy and profane lives, they not only cherish and improve the corrupted Natures which they have communicated unto their Children, but also choke all good motions in them, and teach them in effect to renounce their Baptism, by obliging them after their cursed example, to walk across to the Obligations of it; So that the consecrations of infancy are in some sort desecrated by the Antichristian practices of wicked Parents, who render 'vice and Irreligion famillar to their Children from their very cradles, and beget and confirm in them an early aversion to Piety and Virtue; so that if ever afterwards these poor creatures take hold of the paths of Life, they have not their Parents to thank for it.  
But perhaps some may think tha● they do well enough 〈◇〉 quiter themselves of their Obligations to their Children, when they are at pains to provide for their Bod●●s, to furnish them with meat and clothes, and take care that they be well accommodate in all things and make a figure in the World. It would seem indeed that this is all the duty that the most of Parents are sensible of; And it must be acknowledged that there is generally no defect of duty here: O what infinite toils do Parents put themselves to that they may secure Worldly Inheritances to their Children! This is it that employs their sleeping and waking thoughts, and forces them in many thousand Contrivancies, pursutes and ca●es: But alace! have not your Children S●uls as well as bodies? And do you not confess the one to b● Divine& Immortal, the other Earthly and perishing? How unreasonable is it then, that the more precious part should be wholly neglected while the viler is well treated? And further if to provide for the necessities and Conveniences of the outward man, be all the duty you owe your Children, what difference do you make between them and your beasts? For you take care that even they be well accommodated, in what ever is necessary for the Support of their Animal life: And if you do no more for your Children than this, you plainly Intimat, that you Intend they should live no other life then that of beasts; And consequently that they should enjoy no other rewards but such as suite and agree with a Brutish and sensual life.  
But the great pretence, by which careless Parents think to wipe off the dreadful charge, of being accessary to the damnation of their Children, is, that they sand them to Schools, and colleges, and Commit them to the care and inspection of others, who are better qualified to teach and instruct their Children then they( the Parents) are; And besides that, the Ministers of Religion are especially obliged to interess themselves in this weighty concern, Being by virtue of their office; The Watchmen of the Souls both of Old and Young. To this I answer, That it is Ext●eamly to be wished, that Schools and colleges were nurse●ies of piety as well as of human learning, and that the Masters and Governours of these Societies were not only Professors of Languages, and Philosophy, but eminent Patterns of Christianity also. It is Certain that such they ought to be, and that it is their duty to look very narrowly to the spiritual Concerns of the Youth committed to their care,& that GOD will sadly reckon with them for the neglect of this most necessary and most indispensible part of their Province. In the mean time, as to this Particular, I desire the following remarks( of the truth of which all that are Candid will be easily sensible) may be duly considered. 1. That as the design of the Parents, in sending their Children to these seminaries, is not that they may become Christians, but that they may become accomplished in the Languages and Wisdom of this World, which, 
1 Cor. ●. 6. ( as the Apostle tells us) come to nought, so the Masters fully gratify them in this, and bend the whole of their endeavours to instruct the Youth, entrusted to their Inspection, in human Arts and Sciences. This is the whi●● they level at, Piety and its concerns come in only by the by, Obiter and in Transitu, to wit, when the weightier a●fairs of Languages, philosophy, and the mathematics are over; The former takes up well near the whole of the time, both of Masters and Disciples, the latter only hath some little Shreds and parcels of it, the o●e is vigorously set about, the other but ve●y superficially and trifflingly handled, as if it were by far the less essential and momentous Concern. 2. When the Children have fulfilled the years of their attendance at these Schools, and colleges, that which the Parents do most solicitously inquire after, is not, what advances they have made in the Theory and practise of christianity, but what speed they have come in human Learning, and if they can have satisfaction, as to the latter, I doubt if they will be much troubled in any defects that may be in their Children as to the former. And since the matter is thus in effect; How the pretence of sending Children to Schools and colleges, will excuse negligent and unconscientious Parents in the sight of GOD, I am not able to comprehend.  
Next as to Ministers of Religion, It is acknowledged that it is their indispensible duty, very particularly to concern themselves with the Pious Education of Children, and that not only in exhorting Parents to diligence in this great work, and taking care that they seriously set about it, but also traveling in it themselves, as much and as often as possibly they can; remembering that if they be negligent herein, their great Master,( who in the days of His Converse on earth, 
mat. 19.14. Suffer little Children to come unto Me, and forbid them not, for of such is the Kingdom of Heaven.  was so very concerned about the Salvation of Young Ones will severely account with them for it; But in the mean time, let it be considered that the duty of the Pastor doth not supersede the Obligations of the Parent, both ought to join and concur in this most important work and all the endeavours that both can contribute, will be but little enough to carry it on.  
If it be further urged that Parents are at great expenses to keep their Children at ●chools, and that they pay large Stipends to Ministers, of purpose for encouraging them to travail in the Education of their Children, and that therefore it is but reasonable, that they( the Parents) be exempted from the trouble, and consequently, that the blame of their ill Education must not ly at the door of the Parents, but of those whose particular functions oblige them them to superintend it. It is answered that as Ministers and the instructors of Youth, are obliged with all possible care and faithfulness to discharge their dutys in Advancing this most weighty concern, so the Parents are obliged to discharge theirs. It is doubtless the joint work of both, none of them must decline their share in it,& the more hands employed about it, the better success it is like to have. However it seems very evident, that GOD hath devolved the greatest Stress of this Province, on the Parents themselves, and it is infinitely reasonable he should do so, Considering the very many and great Advantages which they have above all others for their Childrens good. And if you desire to know, what these advantages are, a Judicious Author will inform 
Chr: Dir. part 2. page. 38  you.  
But because the passage is full and pertinent, and since the Book where it is, being voluminous, is not readily in the hands of all those whom these directions may concern, I shall not content myself with a simplo reference to it; But for the common benefit of Parents transcribe it at large; 1 Nothing ( saith he) doth take so much with any one, as that which is known to come from love; The greater love is discerned in your Instruction, the greater success may you exp●ct: Now your Children are more confident of their Parents love, then of any others: whither Ministers and Strangers speak to them in love, they cannot tell but of their Parents love they make no doubt. 2. And their love to you is as great a Preparative to your Success. We all harken to them whom we dearly love, with greater attention and willingness then to others. They love not the Ministers as they do their Parents. 3. You have them in hands betimes, before they have received any false Opinions, or bad Impressions, before they have any sin, but that which was born with them: You are to make the first Impressions on them: You have them while they are most Tractable, and Flexible,& Tender;& make least resistance against Instruction: They rise not up at first against your Teaching with self conceitedness and proud objections. But when they come to the Minister, they are as Paper that is Written on, or Printed before, unapt to receive another Impression: They have much to be untaught before they can be taught, and come with proud and stiff resistance, to strive against Instruction, rather then readily to receive it. 4. Your Children do wholly depend on you for their present Maintenance, and much for their future livelihood and Portion; And therefore they know that it is their Interest to obey and please you; And as Interest is the common bias of the World, so it is with your Children, you may easier rule them that have this handle to hold them by, then any other can do that have not this advantage. They know they serve you not for nought. 5. Your Authority over your Children, is most unquestionable, they will dispute the Authority of Ministers, yea, and of Magistrates, and ask them, who gave them the power to teach them, and to command them? But the Parents Authority is beyond all dispute. They will not call you Tyrants, or Usurpers, nor bid you prove the validity of your Ordination, or the Uninterruptedness of your Succession. Therefore Father and Mother as the first Natural Power are mentioned, rather then Kings or Queens in the fifth Commandment. 6. You have the power of the Rod to force them, Prov: 22.15. Folishness is bound in the Heart of a Child, but the Rod of Correction shall drive it far from him. And yo●● Correction will be better understood to come from Love than that of the Magistrate, or any other. 7. You have best opportunity to know both the Diseases and Temperatures of your Children, which is a great advantage, for the choosing and applying the best remedy. 8 You have opportunity of watching over them, and discerning all their faults in time. But if a Minister speak to them, he can know no more what faults to reprehend then oothers tell him, or the party will confess. You may also discern what success your former Exhortations had, and whither they amend, or still go on in sin, and whither you should proceed to more severe Remedies. 9 You have opportunity of speaking to them in the most familiar manner, which is better understood, then the set speech of a Minister in the Pulpit, which few of them mark or understand. You can quicken their Attention by Questions, which put them upon Answering you, and so awaken them to a serious regard of what you say. 10. You are so frequently with them, that you can repeat your instructions, and drive them home, that what is not done at one time, may be done at another: Whereas other Men can seldom speak to them, and what is so seldom done, is easily neglect●d or forgotten. 11. You have power to place them under the best means, and to rem●ve many impediments out of their way, which usually frustrate other Mens endeavours. 12. Your Example is near them, and continually in their sight, which is a continual and powerful Sermon. By all these Advantages, GOD hath enabled you above all others to be Instruments of your Childrens Good, and the first and greatest promoters of their Salvation.  
Now let all profane and negligent Parents seriously review these Advantages,& see whither there do not arise from them most indispensible and Indelible Obligations, whereby it becomes, in a peculiar manner, their duty to interess themselves in the Pious Education of their Children, and whither the neglects of others, to whose care they may commit th●m, will justify theirs. I shall shut up this particular with a passage of St. Chrysostomes: 
Hom. 46.1. Tim.  All the evils which we see, ( saith he) is owing to our Remissness and Negligence, and because we do not labour in the tender years of your Young Ones, to form them to piety, We are at the pains to cause them to be instructed in profane Arts and Sciences. We use all possible endeavours to procure for them considerable employments at Court, and in the Armies. We heap up Wealth for them, and provide them friends. In fine we do our outmost to make them considerable in the World. But we take no care to procure them the Favour and the Love of the King of Angels, nor to endeavour their Advancement into an honourable Station, into the Heavenly Court one day.  

§. 3. 2. a Some encourage& strengthen them in, and push them forward to sinful courses §. 3. 2. They deserve yet a severer Check, as being woefully defective in the Dutys they owe their Children, who not only wholly neglect their Christian Education, and set before them the examples of an unholy Life, but also deliberately Countenance and Encourage, yea and Defend, and perhaps Assist, and partake with them in direct Impieties. GOD knows, this is no groundless Charge; For there are many Parents, either so Uncharitably fond, or so wretchedly profane, that though they observe their Children to lye and Steal, they will be so far from reproving and Chastising▪ that they will rather Cherish and Caress them, and be very angry at such as would endeavour to reclaim them; Especially, this they will be tempted to do, if the wicked practices of their Children be such as will bring them any Worldly Gain and Advantage. Oh cruel and unnatural Parents! What is this but a downright sacrificing of your children to the Devil, and devoting them to damnation? Doubtless your miseries in the other world must be double, who have not only your own sins, but the sins of your children also to answer for.  
§. 4. 3ly. But further, even they who would seem to make some conscience, 
§ 4. Thirdly Some in Educating their Children are too much acted from the spirit of the world, and are not sufficiently gurarded against the more Diabolical Eruptions of corrupt Nature,  of the pious Education of their children are in carrying it on, too visibly influenced from the spirit of the degenerate and wicked World, to which Christians are obliged 
Romans 12. ch 2. ver.  not to comform in any thing, especially in an affair of such importance as the Education of children is; For it is evident enough, that the Fashions and customs of it, such as are intended merely to pride and vanity, and all the Inclinations of corrupt Nature, are indulged in the children of a great many, who would be thought to bring them up in the Nurture and Admonition of the LORD. Neither their Appetites nor Habits, their converses, nor Recreations are regulated according to the Prescripts of Christianity. A Liberty is allowed them to please their Flesh and Senses in every thing. Some restraints perhaps may be put upon them, as to lying, swearing, and stealing, and the like Enormities, which the world itself cries shane on; but the more spiritual, and more hateful instances of depraved Nature, such as pride, self-love, Passion, and Covetousness, are permitted to pass in them without check, whereby the love of the world, and the things of the world, and the Lust of the Eye, the lust of the Flesh, and the pride of life, are Cherrished in them from their tenderer years, and grow up and gather strength as they advance in Age. So that whatever Religious tinctures they may receive, by means of this partial education, they are but slight and superficial, and of no value, being consistent with dispositions and practices, directly opposite to the Spirit of Christianity. And of this miscarriage, though they of the meaner sort are certainly guilty, yet it is most chargeable on Parents of quality, whose Grandeur and Pomp, and abundance are, alace! temptations to them to follow the measures of the World that lieth in wickedness. O how happy were it for the Age, and and how infinite an advantage, both for themselves and their Children, if they of the higher Rank would begin first of all others, to disdain and undervalue the shadowy glories of the world, and the measures they dictate, and educate their Children according to the lowliness of the Holy JESUS. This is it that would entail a true and lasting Nobility on their Off-Spring, and secure them Eternal Inheritances, and with all force, and even shane those of inferior rank, to the imitation of such laudable and Noble patterns.  
§. 5 4ly. Others there are, 
§. 5. 4 The burdening their memories, with words and prayers whereof they do not understand any thing, and the commending them for the retaining and rehearsal of these things, as if on that account they were Religious, Justly condemned.  who think they have happily enough laid the foundation of the Education of their Children, when they have loaded their memory with sacred words, with Portions of Scripture and Catechisms, of the meaning and sense whereof they are absolutely ignorant and taught them to say Prayers, which they neither do, nor can understand. These are Patrat like exercises of piety: However when the poor young ones have performed them, their Parents highly commend them; and call them good Children, and tell them, that GOD loves them, and that they will go to Heaven. I am well assured that this conduct is very prejudicial unto them; for it naturalie inclines them to think themselves Religious, and in the favour of GOD, when they can remember good words, and say verbal Prayers, though in the mean time, their hearts be wholly unconcerned, and act no part in them; and by this means they learn from their very infancy to lay stress on outward, lifeless and superficial performances; and it is hard to believe how fast the impressions of Religion, which we receive in our younger years, do stick unto us all our life after. These are like the 
That is, these unsolid Judgements which young Ones make of things before they have attained the use of their understanding and reason, such 〈…〉 Sun is not bigger then a Bonnet, and the like.  Praejudicia infantiae amongst the philosophers, which impose upon men in their riper years and seduce them into false Judgement's of things. It were certainly far better, to endeavour by words plain, easy familiar, and adapted to their capacities, to awaken their affections, that is to stir up their love and their desires, and their joys, and turn them towards GOD and Divine Things. Doubtless, the foundation of a pious Education, is better laid in the heart then in the memory. And if we can once engage the hearts of Young Ones, their memories will follow of course, for we easily and profitably remember these things that we dearly love, nay our love to them will oblige us to 
Psal. 119.11  hid them in our hearts, as we secure the Jewels that we highly value in our Cabinets. And I believe the love, the desire, and the Joy of young ones, are as soon awakened, as any other of their faculties, and if we do but direct these to their true object, the rest of our work will be done easily, and with pleasure: Whereas, if we study only to improve their memory, and understanding, without serious endeavours to excite and guide their desire, their love, and their joy; we commit an error in the very foundation, whereby the whole Superstructure will be not only useless, but dangerous also. This is that which is briefly touched on§. 2. of the ensuing Letter.  
§. 6. 5ly. There are yet others, who in setting about the Pious Education of their Children, 
§. 6. 5. The training them up bigo●lie in principles and opinions of a particular Sect, is of mischievous consequence.  make it their great design and p●incipal work to bring them up, not so much in the Nurture and Admonition of the LORD, as in the opinions and practices of a particular Sect or party; For the Parents; Alace● having themselves opiniona●ively drunk in the infusions, and warmly espoused the interest of some Religious faction or other, do prop●gate, not their corrupted natures only, but even their bigotrie also unto their Children. The principles and doctrines of their way, as distinguished from all others, are reputed by them as the great things of Religion; and under that notion, they are seriouly recommended to, and pressed on their Children, And if they can get but these rooted in their mindes, they verily persuade themselves, that then the purity of their faith and manners, and Salvation are sufficiently secured, though in effect, these things that they are so fond of, may be, and often are, such as wherein, not only Religion is wholly unconcerned; But such also, as realie are great enemies to its true interests.  
This perhaps is as pernicious a mistake as can be committed in the Education of Young Ones, and the consequences of it are very fatal. For first, By means of this, the minds of Young Ones are forestalled and preoccupied, the ingenious freedom of Judging is taken away, and their Understandings rendered unaccessible to Truths, if they do but fancy them not to agree with these Opinions which their Parents have taught them to look on, as the standard and measure of Doctrines, whereby it often falls out, that they become unchangeably prejudicate against very important and necessary both Truths and Dutys of Religion. 2. Their Charity, which in imitation of the divine 
Mat. 5.45.  which ought to be like the Sun beams unconfined and universal, communicating its influences to the evil and the Good, is limited and r●stricted to a party, which they have been taught to call the Church, the Household of Faith, the Elect, and People of GOD, to the exclusion of all others, as Reprobate and Damned; whereby an hatred and contempt of their Neighbours and Brethren is rooted in their Hearts, and even made a part of their Religion. 3. The essentials of Religion, these weightier matters of the Law( as our Saviour calls them 
mat. 23.24 ) come to be, if not wholly, yet very much slighted; For since the little Opinions and Practices that constitute and distinguish their own party, have been recommended to them by their Parents as the great things, 'tis about these that their Zeal is principally employed. These are the Diana's that must be adorned, asserted, defended, and vindicated, while the most important and most necessary Truths and Duties are sadly neglected; For daily experience puts it beyond dispute, that Men are more forward and hot in advancing these Opinions and Practices that are peculiar to their way, then in advancing these things that are unquestionably the fundamentals of Religion; Nay it often comes to pass that the later is sacrificed in favours of the former: Which obliges me to add; 4. That by this Conduct, the foundation of everlasting Divisions and Schisms among Christians is infallibly laid; For since each party train up their Children in these Opinions and Practices that are peculiar to their own way, and teach them to look on these as things of infinite moment, on the believing and practising whereof their Salvation depends; this naturally leads them to divide and separate from one another, each one looking on themselves as in the right, and on all others that differ from them as Heretical and erroneous, and so a source of mutual Annimosities and Heats, of hatred and persecutions, is effectually opened; whereby it comes to pass that the very Vitals of Religion, Love and Concord, Humility and Peace, are necessary stifled and trampled on. Now all these mischiefs might be happily prevented, if Parents would be prevailed with, to acquaint their Children, with the essential and indispensible Truths and Duties of Christianity; The Knowledge of JESUS CHRIST and him Crucified; which was all that the great St. Paul, either determined 
1 Cor: 2.2.  or desired to know And Love, which as he informs us, is the 
Rom. 13.10.  fulfilling of the Law; And to oblige them to lay the greatest stress on the knowing and doing these things, and withal to tell them, that the Opinions and Practices that are peculiar to Sects and Parties are at best but accessaries, 
§. 7. 6. The dangerous tendency of putting the profane heathen Authors in their hands too early with the refutation of the pretences that would justify that custom.  the value or hurt whereof is to be judged of, from the bad or Good influence which they may have upon, or more or less conexion which they may have with the former and greater things, and that the 
Rom. 14.17.  Kingdom of GOD is not meat and drink, but Righteousness and Peace, and Joy in the Holy Ghost.  
§. 7. 6ly. I shall only take notice of another error of very dangerous Tendencie, that is but too commonly committed in this great affair, it is, that the Impure Heathen Authors are put in the hands of Young Ones very early, and even before they have received any solid Informations of Divine things, and good Impressions have taken either none at all, or no very deep Root in their hearts. I take it that the 
Nefandum est,& borrendum, ab iis( institutoribus) inquinatis simos& impios gentium canes, aetati tenerae, omnisque formae suscipiendae capaci, tradi, praelegi,& laudari, unde prima fides( ut Tertilliani verba adhibeam) diabolo aedificatur ad initium cruditionis. Quamvis enim( quod a paucissimis fit,& rarisime) ab horrendis suis sordibus castra rentur, remanet tamen regnatque in illis Spiritus profani Ethnicismi, amoris proprii, ambitionis atque gloriae, vindictae, voluptatum, gulae atque luxuriae, irrisionis, impietatis, vanitatis, nugacitatis atque adeo omnis generis malorum semina in unum quasi acervum collecta, quae legentium mentibus non possunt non pedetentim insinuari maximè vero aetati tenerae. Poiret de euditione. lib. 3. pag. 231§. 16.  Metamorphosis of Ovid,& Homers Iliads; Are no very proper Systems of Divinity to be taught Young Ones, for it is certain that these Authors are stuffed, not only with gross and ridiculous falsehoods, but do also abound with commendations of the ugliest and basest vices, and it is hard to determine, how far the belief and love of these villainous absurdities may insinuat into young and uninformed hearts. Alas! the corrupted nature of Little Ones is of itself so prove to wickedness, that it needs not these early incentives to push it forward; and it things were traced to their true Originals, it would perhaps be found that the unhappy tinctures, which some have received from the early perusal of these impure Authors, before their being solidly instructed in true Divinity, may have been no inconsiderable cause of that wretched Athiesm and Prophanitie, into which in their riper years they did degenerate. For when depraved and unhallowed wits do meet with these writings whose contents are agreeable to their corrupt Inclinations, as they readily drink them in, so they quickly receive impressions from them, which in process of time take root, gather strength,& grow,& are improven into principles, especially considering that the Devil will not fail to assist& promove his own divinity, such as certainly Heathenism was, which being designed to delude Mankind, to keep them in the dark, and to divert them from the true GOD and His Light, could not be owing to any other Original, but His Infernal Inspirations; And what the consequences of this may be, let all ingenuous and serious Souls determine.  
However I would not be understood to speak here of these heathen writings which contain in them very profitable and useful, yea, and Divine things, such as are the writings of some Pythagorians, of Epictetus, and the like, whom Justin martyr, in his Apol: and others have asserted to have been endowed with a Christian spirit. These may be very advantageously perused, and it seems to be unaccountable, as well as sadly to be regretted, that custom hath not made the later so common in Christian Schools, as the former; but that we need not wonder, that the great enemy of Mankind, uses his outmost endeavours to shuffle out every thing that might be instrumental to season young Hearts aright; and doubtless he is very well pleased to see that they receive their first impressions from his divinity, for this may give him Just Ground to hope, that his after attempts to engage them in his service, will be the more successful.  
If it be pretended that the design of putting these Authors in the hands of young ones so early is, that thereby they may be timously acquainted with the purity of the Greek and latin tongues. It is answered, that since we have 
Quasi vero nobis deessent in Cyprianis Lactantiis, Minutiis, Hieronimis, Salvianis, aliisque quamplurimis piis, Caesares, Cicerones, Salustii,& omnis generis sufficientissimi, ut sic dicam, Latinistae Christiani, Solutâ atque ligatâ oratione, optima ac sanctissima quaeque animis nostris cum puritate Sermonis instillantes, ne in Graecis eloquentissimos patrum similiter commemorem. Idem. Lib. 3. Pag. 235.§. 20.  such variety and plenty of the excellent, Learned& pious monuments of Christian Writers, both Ancient ●●r●sostom, Nazianzen, Cyprian, jerom, Lactantius, prudentius, &c. And modern, such as Castalio, who hath presented us with the Elegancies of the latin Tongue in his ornate translation of the latin Bible, as Erasmus hath done in his excellent Paraphrases on the New Testament, and Buchannan in his admirable one in Verse on the Psalms. Since I say, we have so great a store of such writings as these wherein we may learn, not only the purity of the mentioned Languages, but also together with them, many edifying, useful and Divine things; there is certainly no necessity that we should make our recourse to the impure sources of Heathenism, to be acquainted with the purity and ornaments of Tongues.  
Doubtless it were a better way be far, to put in the hands of Young Ones at first such writings as would not only inform, them of the properties and Elegancies of Languages, but also drop some useful Instructions into their tender hearts, that so as they advance in the knowledge of the Languages, they might do the same likewise in piety, and in the knowledge of Divine things; And then afterwards when by being well instructed in, and having received due impressions from these things that are truly Divine; their hearts are sufficiently guarded against being infected by the Vanities of these airy and Fabulous Writings, they may the more innocently, and with the less hazard peruse them, but with these two cautions, 1. That too much of their time be not employed that way; for time which is bestowed on us, that in it we might prepare and dress our Souls for eternity, is more precious then that any larger portion of it should be squandered away, and spent on impertinent and vain trifles. 2 That they peruse them with pious designs, that is, not to gratify a vain curiosity, or to take a ground of pleasure and delight from them; but seriously to inform themselves of the follies and vanities of Heathenism, and how dark and foolish, perverse and wicked, corrupt nature becomes when left to itself; And withall to take occasion from this discovery, to give GOD hearty Thanks for having acquainted them with better things; And in Fine, to resolve to make good improvements of their light, and advantages; lest GOD by their disobedience and ingratitude be provoked to abandon them, as he did these Heathens Who 
Rom. 1.18.  held the Truth in unrighteousness. But if we do not peruse them in this view, and with these dispositions; it will be better wholly to pass them by, and to deny ourselves the vain pleasure of looking into them; Nay this we must and ought to do, if we find that they become snares and temptations unto us engrossing our time and thoughts, taking hold of our affections, and too excessively engaging our curiosity which oblieges me to tell, what an Excellent Person assures us from his own experience; 
Ego merely, quod me attinet, vere fateor, me nunquam, in il lis animi gratia, vel unicam legisse pagellam, quin ind postea me Senserim in bono debilitari, qua boni Jactura, me ab illis curiosius legendis deterruit divina donatio. Poiret ubi Supra.  Namely that he scarcely ever perused a page. in these Authors, but he was sensible his better part incurred some Disadvantage thereby, and recounts it as a special vouchsafement of Divine goodness, that by this means he was frighted from a more curious perusal of them. But if any incline to see this, and many other most weighty and important points very solidly and satisfyingly and piously discussed, they may consult the Treatise, with care, which I have now once and again cited. I shall not need any longer to insist, in declaring the errors and mistakes that are committed in the education of Children, especially considering, that not only these which( that they might be the more carefully noticed and avoided) I have particularly, and by themselves already mentioned, and because of their unhappy consequences; cautioned against, but also several others will be easily discovered from what I am next to enter upon which is.  
§. VIII. 11. 
§. 8. 11 The positive directions, and the particulars to be treated of, in pursuance of these.  To offer some positive directions too conscientious Parents, and all others that may be concerned in the education of young ones. And in pursuance of this I shall 1. Tell them what they are to do, 2. The means of doing it: 3. The manner after which it ought to be done, 4. I shall more particularly recommend some things to Mothers: As to the first particular, Viz. What they are to do; we shall consider it with respect; 1. To the Souls of the young Ones, 2: To their Bodies 3: To their inclinations. 4: To their recreations. 5. To their Callings and employments.  

§ IX. 1 What Parents must do with respect to the Souls of their Children is designed to be here only represented in the general. §. IX. 1. The first thing I have obliged myself to give an account of is, what Parents and others entrusted with the care of Children are to do with respect to their Souls. And here, as I need not, so, I am not resolved to be particular, that is, to treat of the methods of improving the several faculties of the Soul: For this is that which is done designedly, and to very excellent purpose in the following letter, I intend only to insist on generals, which however, are genuine Deductions from what is there said, or enlargements on some things which the bounds of a letter( to which the Author confined himself) would not allow to be drawn out to their full length. And to the end, the super-structure of a Christian education may be well secured, we will in declaring the following Directions, take our rise from the very foundation, and so advance gradualie, till by the Divine assistance, we happily arrive at the capestone, and therefore I affirm,  
§ x. 1. That it is necessary, 
§ X. 1. The serious piety of such as enter into the married state an happy foundation for the Christian education of Children.  that before People enter upon the Married State, they should not only competently understand the Duties owing to Children, and the vast moment and importance of them; But also be truly Religious themselves, that is, practically acquainted with the power of Godliness. This is that which happily paves the way to a Pious Education of Young Ones; For it is the Love of GOD, and a living sense of Divine Things, deeply rooted in the Hearts of the Parents that inclines them to, and guides them in the training up of their Off spring in the Nurture and Admonition of the LORD; and therefore, when they who are sincerely Pious become Parents, as they will be careful of their own Souls, so they will not fail to be tender of the Souls of their Children; Whereas, when persons ignorant and graceless, engage in the Married State, they will take no other care of the Souls of their Young Ones, then they take of their own; That is to say, none at all. For being as 
Psal. 32.9.  the Horse or Mule( to use the Psalmists phrase) which have no Understanding, the outmost they will do for their Issue, is no more then what the mentioned beasts will do for theirs; That is, provide for their Animal and Sensual Life; Yea, some Parents are more unnatural than the very beasts themselves; For, many of them do by their debauchries and excesses di● lapidate, and exhaust what should and might honestly maintain their Families, and will rather see their Little Ones starve, then that their extravagant lusts should not be gratified. O! How happy were it both for the Parents themselves and for their Children, if none did enter into the married state, but such as had a practical and living Sense of piety? It would be happy for the Parents, because the will of the married Persons( whom we now suppose to be truly Pious) being united( as on the mentioned supposition they will certainly be) in the Will, and Love, and Spirit of GOD, are a lasting and sure Foundation of their future Peace and Concord, amity and Contentment, under all the Changes and Vicisitudes of Human Life, without which the married state is but a temporal hell, by reason of the perpetual jars and discords, heats and passions, repinings and discontents, that must infallibly ensue, and daily increase, when the wills of the married persons are not united in this Divine centre; It would be happy for the Children, because, when once Christ is truly formed in the Hearts of the Parents, this will oblige them as it were to travail in birth 
Gal. 1.19.  again, until he be likewise formed in the hearts of their Little Ones.  
And though this direction, as 'tis stated, may seem only to concern those that are yet to enter into the married state; yet they who have already entered into it, and are actually Parents, yea all others who are interested in the Education of Young Ones, may learn their duty from it, which is, to make it their first and principal work to become sincerely pious themselves;& then when they have seen and tasted how good the LORD is, and are experimentally acquainted with the pleasures of His ways, this will powerfully incline them by all the pious Arts imaginable to recommend these things unto, and to inculcate them on their Children, for as Nature teaches Parents, to use all their possible endeavours, that their Children may be happy with respect to the World; how much more will Grace teach them to do so with respect to eternity: It was the knowledge that GOD had of Abraham's piety, that made him so confidently hope that he would diligently travail in the pious education of Children.  
I know him, 
Gen. 18.19.  saith GOD, that is, I am so well assured of his being sincerely Religious, that I do with confidence conclude, that he will command his Children and his household after him, and they shall keep the way of the LORD, to do Judgement and Justice.  

§ XI. 2 D ● ne aims ought to influence the procreation o Children. § XI. 1 It is necessary that People enter into the married state with Divine Aims, that is, not to gratify lust or covet●usness, or that they may have a numerous Off-Spring to represent them in the World, and to inherit their lands and poss●ssions; but( so far as it respecteth Children) that they may have Creatures like themselves to join with them in Praises and Services, and to partake with them in the Felicities of GOD. Doubtless as this was the great design of GOD in making intelligent Creatures, so it was His great design in the institution of Marriage, and ought to be the design of all that enter into it; but alas in this degenerate and corrupted state of Mankind, how little is it regarded? how few are they that are acted from this noble motive in begetting Children! This is it that would justify the regrates for want of Children; and I am apt to think that a regard to this Divine Aim, was one reason at least, why many good Souls of old, did so passionately bewail their Barrenness; that is, because they were not so happy as to increase the number of those that love and praise, and enjoy GOD; certainly, were Children procreate with this prospect, the remembrance of this Divine Aim that influenced the begetting of them, would oblige Parents to use all possible endeavours, that they might not fall short of it. But when the pleasing of lust, and the inordinate inclinations of corrupt nature, is the only principle that acts men; it is no wonder though the education of Children be suitable to it, that is, carnal and sensual, in the mean time, if they who have entred on the married state, and are Parents, shall find that they have been defective in this( as it is to be feared, there are few but will) it is absolutely fit, that they resume this noble aim: Or if they be such as are past the hopes of having any more Children, let them make the best mends they can, by pious cares, and a doubled diligence, to bring up those they have already, with a special regard to the Aim so often mentioned; that though they have not been influenced by it in the Generation, yet they may be in the Education of their children. I know the profane and sensual World, will be ready enough to laugh at this; For so dissolute and vain are Men become, that nothing( though never so serious) can be said of the Duties of the Married State, but it must be presently turned into matter of sport, and entertainment; But it is to the conscientious I am Writing, and these, I know, will be well pleased to be taught their Duty.  

§ 13. 3ly: Children must be very early dedicated to GOD, what this dedication imports. § XII. 3. As soon as ever God hath blessed these that are in the Married state with Children( as indeed Children are 
Psal. 127.3.  an heritage of the LORD, and the fruit of the womb is his reward) it is their duty immediately, and with all possible seriousness and gratitude to Offer up and Dedicate them unto Him, that they may be His, as soon as they are theirs, and then let this more private Dedication be afterwards solemnly renewed, confirmed, and sealed in Baptism. I do not think that the Dedication of Young Ones to GOD, must be suspended until they are Baptized, for many things may interveen that may hinder, or occasion a delay in the Administration of this Sacred Ordinance. And when in the primitive Church, Baptism was celebrated only at two set times in the year,( excepting cases of necessity, as when the Infants were in danger of death;) doubtless the pious Parents did before these times approached, very often in humble prayers offer up their children to GOD. However, this more private Dedication must not supersede or evacuate the more public and solemn One, but rather the former ought to be looked on as a proper and necessary preparation for the Later. Neither must the groundless scruples that some have made of late, about the Baptizing of Infants, make Parents slight and neglect so holy a practise which, that I may deliver myself in the words of the Learned and Reverend Cembar, 
Companion to the Temple part 3. page. 178.  is so Reasonable and so Ancient, so beneficial to the Infants, so comfortable to the Parents, yea, and so great a security to Religion, by binding these future hopes of the Church in early vows of piety; For as Baptism was appointed for the same end that Circumcision was, and did succeed in the place thereof; so it is most reasonable it should be administered to the same kind of persons, and as GOD commanded 
Gen. 17.12.  Infants to be Circumcised, so doubtless He would have them to be Baptized. Nor is it necessary that Christ should particularly name Children in His Commission, 
mat 28.19.  it is sufficient that He did not except them, nor forbid to Baptize them, for that supposeth, He intended no alteration in this particular, but that Children should be initiated into the Christian, as well as into the Jewish Religion.  
But that the nature of this Dedication of Children to GOD may be well understood, let it be seriously considered, that it includes or implies three things. 1. That the Parents be such as have sincerely dedicated themselves unto GOD; For i● iridiculously absurd, for people to pretend to dedicate their Little Ones to GOD, while themselves are devoted to the Devil; To promise in the name of their Children, to renounce the World, the Devil, and the Flesh; And yet to be, and to continue Worldly, Devilish, and Carnal themselves; To say, that they believe the Christian Faith; and yet to led Antichristian lives; That they do obediently keep GODS holy Will, and Commandments, and will walk therein all the dayes of their Life; Whereas, they never keep one of them, nor perhaps ever intend to do. If there be any thing like mocking of GOD, to be sure this is it to a very great hight. GOD indeed promises, that He will show Mercy to thousands of them that love Him, and keep His Commandments; But how they that do habitually hate and disobey Him, can pretend any right to this Promise, I cannot well understand. I am well assured, that whatever mercy the Good GOD may show the poor Young Ones, it is not owing to this Hypocritical Dedication But when Parents, sincerely and unreservedly devoted unto GOD, do offer up their Children to Him, He looks on them as very acceptable Presents, and p●●l not fail to bless them, and fulfi●●●is Promise to them. 2. This Dedication of Children is a serious, cheerful, and resolute Designing and setting them a part for the imitation of the holy JESUS; That is, to represent inwardly in their Hearts, and outwardly in their Lives, His self denial and humility, His meekness and patience, His charity and goodness, His purity and simplicity, His Heavenly mindedness, and contempt of the World; His sufferings, and death, and Resurrection, that so they may 
Rom. 8.29.  be comform to the Image of the Son of GOD. The imitation of the Holy JESUS is the End and Scope that must be aimed at in the Dedication of Young Ones; And is that also, which must influence the whole of their Education; That is, Parents must manage it with a special regard to this Divine pattern, that it may be such as it ought to be, that is truly Christian: And further, let it be considered, that this dedication must be done by Parents in a due manner, that is, sincerely and resolutely, and with the Heart, so as they may confidently appeal to the Searcher of Hearts, as to the honesty of their in●entions and firmness of their resolutions. 3 Young Ones being thus dedicated, must ever afterwards be looked on as consecrated things; For in effect the dedicated Children of Christian parents, are as so many 
1 Sam. 1.11.  Samuels given to the LORD, all the dayes of their Lives; And therefore the parents must with all possible diligence watch over their Children, and take care that they be not conformed to the World, that is, that they do not follow the wicked customs and examples, the lust and Vanities of it; For this were to unhallow them again, and plainly to defeat the end of their dedication.  
§. XIII. 4. As long as Children are in the state of infancy, 
§. 13. 4. The dutys which Parents owe to their Children, during the state of Infancy.  and consequently uncapable of minding the concerns of their Souls; the Parents must endeavour to make up this disadvantage by their pious cares and devotions, for though the poor Infants, while such, cannot do any thing in the work of their Salvation, yet the Parents must not wholly neglect it, yea the inability of their Young Ones, should be a spur to the Parents to do all that possibly they can for their spiritual Good, that so by their diligence and piety, they may redeem these years of ignorance and brutality,( I may just●y call them) which their Children must pass over without any care of GOD or their Souls. And there are three things I wou●d earnestly recommend to Parents to be employed in, during the infancy of their Children; 1. That they h●artily bewail the corruption of Nature, which they have derived from them, and the lamentable consequences and fruits of it; of both which, they cannot choose but see very many and great discoveries even in the Infant state. For that impatience and those little passions that forwardness& implacableness these violent and impetuous desires after the breasts, and eager and greedy cleavings to them,( which is the infantile sensuality) these irregularities I say, and many other the like, that Infants bewray 
Imbecillitas membrorum infantilium innocens est, non animus infantium Aug: cons: L: 1 Cap: 7:  are plain evidences of the corruption of their Nature: and their weakness and tenderness, their indispositions and diseases, their impuritys and lyablenes to death, are the genuine and native consequences of this corruption; for such miseries could not have been in pure and uncorrupted Nature, which was a state of perfection and glory of beauty and purity, of soundness and immortality; now, I say, that Parents ought to bewail this corruption, which imports 1. That they make sad and serious reflections on themselves, in whom this Corruption first dwelled, and from whom it hath been communicated unto their Children, for 
Job. 14.4.  who can bring a clean thing out of an unclean, they are the polluted sources whence impurities are derived into their Off spring, they are the impoison'd Root, which diffuses its venom throughout all the branches, and why should it not deeply affect the hearts of Parents to see both themselves and their Children plunged into sin, and exposed to all the dreadful consequences of it? 2. That they be truly sensible how unsuitable to GOD, how unable to do his will, how uncapable of his happiness, how blind and dark, how listless and disaffected to Divine things, and how prove to wickedness; this corruption of Nature makes both them and their children. This is that which all serious Parents will by Experience both feel in themselves, and see the Indications of in their Little Ones. And the sense of it should furnish materials for their penitential Confessions, and oblige them to say with the Royal salmist 
Psal. 51.5.  Behold I was shapen in iniquity, and in sin did my Mother conceive me. And this they ought to do, not only on their own account, but also in the name of their children, who in the state of infancy, cannot make confessions for themselves, which incapacity of theirs, the Parents must by their piety supply in this, and all other instances of duty, until they come to the years of understanding; 3. that they do not murmur nor repined at the afflicting consequences of this corruption, such as poverty and wants, diseases and deformities, reproaches and disgrace, and the like: But that they patiently and penitently submit unto them, when inflicted on themselves or their Young Ones, and look on them as the Just fruits of their vitiated natures, and sinful practices, and say with the Prophet, 
Mic: 7.9.  I will bear the indignation of the LORD, because I have sinned against him. 4 That they use all possible means to destroy this corruption both in themselves and their Children, for though they pretend never so passionately to bewail it, yet if they do in any measure, knowingly and willingly foment and cherish it, either in themselves, or in their Off-Spring, and if their lamentations over it do not Issue, in hearty and vigorous endeavours to root it out; They do but play the hypocrite, for when Godly sorrow is in the Soul, nothing will satisfy it, but the utter ruin and extirpation of corrupted nature, so far as its endeavours or influence can reach, which leads me  
2. To recommend to Parents that they be seriously employed, during the infancy of their Children, in importuning the good Spirit of GOD for their sanctification. Let them earnestly beseech Him, that he would become their Father by regeneration; that by these powerful efficacies, of His Grace, he would root out their corrupted nature, and make them partakers of the divine nature, that he would Sow the incoruptible seed in their tender hearts, which may afterwards Spring up into the fruits of Righteousness. The Divine grace is the only effectual cure of the corruption of Nature, all other things, and practices are but preparatives to it, or means whereby to obtain that grace which will accomplish it. O With what earnestness; and devote importunitis, should Parents adulteress Heaven for the influence of grace; that as they have been the conveyances of corruption to their Children, they may be also the instruments of their regeneration; that as they have infected them with the disease, so they may contribute to effect the cure; when they observe that any disease( especially such as are of a dangerous tendence) do appear in the bodies of their Children, presently the Physician is called for, his skill depended on, and his prescripts carefully regarded, how much more is it their duty, when they cannot but be sensible that their Souls are sadly and dangerously diseased, to offer them up to the heavenly Physician in a confident dependence on his skill, and due Submission to his cures but let it be considered, that these Pra●ers for the divine Grace must not be limited to the infancy of Children, but are to be continued all their life long, and varied according as their circumstances shall require; that is, if they should be unhappily engaged in a wicked course of life, then the Parents must pray for their conversion and ammendment; and if they see any hopeful beginnings of good in them, They must pray for the increase, confirmation and perseverance of it; if they are afflicted, and in trouble, they must pray, not so much for their deliverance, as for grace to bear them patiently, and that they may tend to their Spiritual advantage. And when they engage in any Calling, they are to pray, that they may be enabled to serve GOD in it, and to be useful instruments to advance the honour of Religion, and the good of Mankind. and to be sure, these addresses, when they come from sincere and ingenuous hearts, will not be disregarded: For infinite goodness will not fail to reward them, and communicate light and grace unto, and increase them in, both themselves and their Off-Spring: So that they may on good grounds, hope that their young ones will be sanctified from the womb.  
3. Another duty I would enjoin Parents, during the infancy of their Children, is, praise and thankfulness, to which they can never want many various, and most endearing motives; such as are GODS constant care over their young ones, the provision he makes for their necessities; his powerful protecting their tender infancy, from the innumerable, dangers, to which they are ever exposed. And above all his astonishing love manifested in CHRIST JESUS, both to them and theirs, whereby he offers them his Grace, gives them many great and precious promises, professes his willingness to adopt them for his Children, and to make them eternally blessed in the possession of his felicities and joys. These are such obliging instances of bounty, as naturalie invite, to praise and gratitude, and this is the tribute that GOD requires, and justly expects from all his intelligent creatures, and since Children, while in the state of infancy, can nether be sensible of the favours, nor make the deserved returns, it is fit that the Parents do it in their name, and piously observe the Divine kindness, and devoutly thank the Blessed Author, and Source of them, who will take pleasure to continue,& increase his Blessings to all such as are duly sensible of them, and gratefully aclowledge them, and who evidence their ingenious gratitude in a life and conversation agreeable to him.  
§. XIV. 5. 
§ XIV. 5. The different of the faculties of young Ones, not to be delayed, The advantage of an early seasoning them with good impressions with some very useful instructions, directing Parents how to manage these beginnings of a Christian Education.  As soon as ever the faculties of Young Ones begin to be capable of any Exercise, it is necessary that the Parents begin their improvement, and endeavour to drop into them the Notices and Love of Divine Things, by ways and Means proportioned to their weak capacities, and what these means are, and how to manage them, the perusal of the following letter will abundantly inform. It will be doubtless, the great happiness of young Ones, that their faculties, when once awakened, do receive their Impression●, and Tinctures, from Heavenly and Spiritual Objects, and therefore it is the indispensible Duty of their Overseers Conscientiously to take care, with all possible speed, to set about the Addressing them to GOD, and the Things of God, and not to delay until their minds are prepossessed with the love of vanity and toys; Since in that case the Work will become difficult and uneasy. For corrupt Nature, if not timeously cheked and resisted, quickly improves, and gathers strength; And the stronger it is, the more uncapable they are of Good Impressions; Whereas, if their Faculties get a right set at their first appearance, the Work of a Pious Education advances prosperously, and these early Instructions may prove an happy mean, by GODS Blessing, to keep out the love of vanity and sin for ever; For when Divine and necessary, Solid and Eternal Things are effectually recommended to Young Ones, before Earthly, sensual and sinful objects have gained ground on their Hearts. To be sure, corruption and sin will never afterwards find easy Access into their Affections. But let it here be considered, that since Children, even after they have 

Homines cum ex infantia emergunt, paulatimque adolescunt, sunt etiam paulatim, quantum ejus sunt Capaces, Eternitati divinisque, nec non humanis necessariis praeparandi: Verum quia nostri ortus ea est miseria, eaque corruptio, ut omnia perversa sint, hinc in erudiendis facultatibus, verus naturalisque dignitatis ordo, qui esset incipere a facultatibus summis,& descendere ad infimas, etiam inversus est, nec observari potest, si quidem infantes facultatum indigniorun usui& regimini sunt impares, aptiores autem ad ea quae inferiores concernunt, a quibus ad immaginationem, ex hae ad rationem, denique exratione ad divinis superioresque facultates eum procedat eorum maturaetio; eodem quoque or dine cum illis a● gendum est: Non quod ubi imaginationis, rationisque ipsi capacesfiunt, non fint eorum facultates superiores excitandae, nec excreendae;( Possunt enim omnia fimul excitari, uti etiam eo tendunt,& a DEO disponuntur) said quod crassiora& inferiora sic praevaleant superioribus, ut ea quoddle ob●egant, nec datur ad ●aec aditus nisi per ista erassamina.  
Igitur quemadmodum optimum est verbis imaginibus, aliisque quae imaginationis sunt, cos sic allicere, in eorum defiderium atque aequiesecutia( intellectus enim eum istis imaginatis haud ita convenit) excit●ntur ad bona originaria,& permanentia; Sic eorum, quamtum per etatem permittitur, ratio paulatim ita colenda, ut in ea ideae de eternis, Divinis, Spiritualibus, Sanctisque rebus, excitentur carumque nexus& sequela, quantum potest, estendantur, nec non ut officia ad quae, ex rebus per ideas istas representatis tenemur, simul proponantur,& confideranda exhibeantur. Poiret● de Erud. lib. 2. pag. 139.§. 21.   come out of the state of Infancy, strictly so called, are not yet immediately capable of the Exercise of the Divinet and more Noble Faculties, To wit, the Desire which ardently aspires after an Infinite and infinitely satisfying Good, the Understanding, as it is receptive of Divine Ill●minations, and the aequiescence, whereby the Soul, delightfully ●ests and is Gloriously satisfied in the Luminous and Quieting Presence of the Infinite Good, actually residing and displaying his Light and joys in it( all which are more particularly deduced in the following Catechism, where the faculties of the Soul are treated of) I say since Children are not immediately capable of the exercise of these higher faculties, therefore these must be stirred up, and guided to their true object, by means of the inferior faculties, namely the sences, imagination and reason, which are the faculties that are first discoverable in Children: It is true, were our nature pure and uncorrupted, such as they were, when we came out of the Hands of our creator; there is no doubt, but we would be first and immediately capable of the Exercise of the Diviner Faculties, but in this state of Degeneracy and corruption, wherein all things are perverted and out of order, and wherein the Diviner Faculties are fast asleep; It is necessary that we make our way into them by the other Faculties.  
But great care must be taken, that we do not teach Young Ones to Exercise their lower Faculties merely for themselves, so as finally to rest in the Exercise of them, as if the perfection of our Souls did consist in their improvement without respect to the Nobler Faculties, For this were to teach them to seek their Happiness in themselves, and in the Exercise and Activity of their own Faculties, in a neglect of GOD, of his Light and Joy. But our Duty is, by the Exercise of their lower faculties, ro led them to the employing of the Divine Ones, and to teach them to direct their Desires to GOD, that infinitely satiating Object, to offer up their Understanding to be Illuminated by his Divine Light, and to Aequiesee and Rest, and delight themselves in the solacing presence of his Felicities and Love; And a Conscientious and expert instructor of Young Ones will be quickly sensible, that these Divine Faculties are capable of a very early Exercise; And may by the Pious Diligence of Parents, and the Divine Grace accompanying, be awakened and excited, as soon as ever the lower Faculties begin to appear, and can be exercised, as might be made evident by many Instances of Young Ones, who, some in the Eight, some in the seventh, some in the sixth, some in the fifth, yea, and some in the 4th. and third year of their Age, had great desires after, and wonderful discoveries and Tastes of GOD.  
But I think, it will not be unseasonable here to enjoin Parents, and other instructors of Young Ones, that they seriously tell them, of what Value and Import all these Ideas and Notions of Divine Things are, which they have either by the Exercise of their Reason, or by the information of others. And that they may know how to carry on this, I shall lay down before them, two Counsels very necessary( borrowed out of that excellent Treatise 

Addenda tamen hic dvo perquam Necesria monita: Primum ista omnia pront a nobis concipiuntur, non res ipsas esse; said rerum picturas umbratiles, mortuas, steriles, nec ullo modo animam illuminantes, Satiantes, ditantes, vero Solidoque bono implentes; said potius, nisi ab illis ad res ipsas, sieve ad Deum, omnium luminum, bonorumque solidorum fontem& dispensatorem unicum, convertamur, ab illo rerum Suarum substantiam petituri& expectaturi, nos ex Ideis nostris rationeque circa illas occupatâ, evasururos& pejores, ob culpam neglecti officii;& miseriores, ob paenam vacuitatemque ainae, a divina justitia, bonorum quae non dessideravit, copia privandae.  
Alterum iis inculeandum, illud est: ideas nostras in clemento suo consideratas, hoc est, quaetenus cum rebus ipsis non confunduntur, said ut Picturas Saltem umbratiles, quails vere sunt, habentur; non tamen Picturas tales esse, quae res exact representent, quas tanquam picturae,& natura suae congruas possent habere, idque ex depravata nostra origine& nativitate esse, nec emendari utcunque posse, nisi auxilio tum Divino, precibus implorando; Tum humano, eorum in quibus haec magis quam in nobis correcta sunt.  
Duarum istarum observationum ope, si eae non negligantur, hoc consequentur adolescentes rationi exercendae vacantes, nempe, ne ex ideis quas acquirunt, actihusque propriis circa illas fiunt tumidi,( quasi qui res ipsas haberent) nec pervicaces( quasi eorum pictaeideae, ut ut bellae, defectibus omnibus carerent, nec quic quam iis accidere posset) nec impii, a DEO evaanescentes,& tandem aeternum miseri: Quod accideret si ideis& rationis exercitio sicco unice inhaererent, non remeando ab umbris illis, ad res rerumque Authorem, scepum unum creationis nostrae,& omnium quibus sumus praediti. Ita pro superba, obstinata, frigida atque impia opinionibus& judiciis propriis adhaesione( quae universalia eruditorum saeculi vitia sunt, cum iis a pueritia inolita) acquiret inventus cum cultura& augmento rationis annimum docilem, humilem, atque pietate imbutum non fucatâ; quae quidem ad omnia, teste Paulo, 1 Tim. 4.8. atquae adeo ad eruditionem solidam acquirendam ut ilis futura est. Ubi supra pag. 141. 142.   I have so often mentioned) which they must carefully recommened to their Young ones. And this I shall do the rather, because they will prepare the way for a more easy entertaining of some things in the Letter that follows, they are these. 1. That all these Notices or Ideas of Divine and Spiritual things, which we have in our minds, either by means of our reason, or by the instruction of others, are not the things themselves, but the faint and shadowy, the dead and Barren Pictures, or Images of them, which do no ways iluminate, satiate, and enrich the Soul, nor fill it with that which is truly and solidly good. But rather,( if we do not turn our faculties from these airy Images unto the things themselves, that is, unto GOD, who is the only Source and Dispensor of all lights, and of these things that are truly Substantial, seeking and expecting from him the reality, and substance of his own things) we shall, if we obstinately adhere to our own notions and ideas, and the exercise of our corrupted Reason about them, become by this means both worse, for neglecting to make our recourse to the living,& the liberal fountain of realities; and more miserable, because our Souls will be empty and destitute of the Substance of Divine things▪ having nothing to feed on, but the dry and withered and insubstantial notions and images of them; it being Just with GOD to punish us with the Deprivation of these things which we neither sought from him, nor depend on him for 2. The other thing to be inculcate on them, is, that our ideas and notions of Divine things, considered in their own element or Nature, that is, as they are separated and distinguished from the things themselves, and regarded as shadowy Pictures,( such a●redge● indeed they are) not however such Pictures, as perfectly represent the things, or which have in them all, these perfections, which even as Pictures they might have, but are attended with a great many defects, and even false delineations; and this is owing to the depravation, and degeneracy of our nature, wherehy our reason, not being rayed on by the Divine light, shining in the superior faculties, is become dark, and therefore cannot excite in our minds, but very disordered, and even oftentimes very impertinent apprehensions and ideas of Spiritual objects. And these imperfections of our Ideas, are such as cannot be redressed, but by Divine Aids( which by our Prayers we are instantly to call for) and by the assistance of those, in whom these things are more rectified, then in ourselves.  
By the help of these two observations, if they be not neglected, they who study their exercise& improvement of their Reason, shall reap these Advantages, namely that they shall not be puffed up by means of the Ideas and notions of things they attain to, and of their reasonings about them, as if they really possessed the things themselves; nor pertinacious, as if their painted Ideas, how pretty and fine so ever they may seem to be, were without all defects, and such as were uncapable of any Additions or Amendments; nor impious, falling away from GOD, and in end becoming eternally miserable, which would inevitably come to pass, if they should only cleave to the Ideas, and the dry and sapless exercise of their corrupted Reason, not retreating from these shadows to the things themselves, and the ever blessed Author of them, which is the scope of our Creation, and of all these things wherewith we are endowed. Thus instead of a proud, obstinate, could and irreligious adherence to their own Opinions and Judgements, which are the epidemic Vices of the learned Men of the World, grown up with them from their very Childhood, the Youth shall acquire together with the culture and increase of their Reason, an humble and teachable mind and temper, and beautified with undisguised and ingenuous piety, which as 
Tim. 4.8  St. Paul attests, is propofitable unto all things, and consequently conductive to the attaimment of solid Learning.  
I am persuaded that these great& important Truths will not displease any good Souls, who may have the opportunity of perusing these pages; for their experience will sufficiently inform them, that true divinity consists not in empty Notions, in dry and ineffectual speculations, but in living and inward sensations, in solid and substantial enjoyments. And here I am resolved to set down the admirable words of an excellent Author, in the reading whereof, I profess ingeniously to have learned more, then in the perusal of an hundred volumes of the superficial and capricious Divines. Ink and paper, says he 
D. Cadworths Sermon on 1 Jo. 2 34.3. Edition Pag. 40.  can never make us Christians, can never beget a New Nature, a living Principle within us, can never form CHRIST or any true Notions in our hearts. The gospel that new Law which CHRIST delivered to the World, is not merely a Letter without us, but a quiekning Spirit within us, could Theorems and Maxims, dry and Jejune disputes, lean syllogistical reasonings, could never yet of themselves beget the least glimpse of true Heav●nly Light, the least sap of Saving Knowledge in any heart. All this is but the groping of the poor dark Spirit of man after Truth; To find it out with his own endeavours, and seek it with his own benumbed hands; Words and Syllables, which are but dead things, cannot possibly convey the living Notions of Heavenly Truths to us. The secret Mysteries of a Divine Life, of a new Nature of Christ formed in our Heart; They cannot be written or spoken, Language and Expressions cannot reach them, neither can flourish if they be truly understood, except the Soul itself be kindled from within, and awakened into the life of them. A Painter that would draw a Rose, though he may flourish some likeness of it in figure and colour, yet he can never paint the scent and fragrancy; or if he would draw a flamme, he cannot put constant heat into his Colours, he cannot make his Pencil drop a sound as the Eebo in the Anagram mocks of them; Si vis similem pingere, pinge Sonum. All the skill of cunning Artisans and Mechaniks cannot put a principle of Life into a Statue of their own making. Neither are we able to enclose in Words and Letters, the Life, Soul and Essence of any Spiritual Truths, and as it were to incorporate it in them. All 
page.. 52.  the Books and writings which we converse with, they can but represent Spiritual Objects to our Understandings, which yet we can never see in their own true figure; Colour and Proportion, until we have a Divine Light within, to irradiate and thine upon them. Though there be never such excellent truths concerning CHRIST and his Gospel set down in words and Letters, yet they will be but unknown characters to us, until we have a living Spirit within us that can decipher them, until the same spirit by secret whispers in our hearts, do comment upon them, which did at first indite them. There be many who understand the Greek and Hebrew of the Scripture, the original Languages, in which the text was written that never understood the language of the spirit. There is a Caro and a Spiritus, a Flesh and a Spirit, a body and a soul in all the writings of the Scripure, it is but the Flesh and the body of Divine Truth that is Printed upon paper; which many moths of Books and Libraries do only feed upon, many walking sceletons of knowledge that bury and entomb Truths in the living sepulchers of their Souls, do only converse with such as never did any thing else but pick at the mere bark and rind of truths, and crack the shells of them. But there is a Soul and a Spirit of Divine truths that could never be congealed into ink, that could never be blotted upon Paper, which by a secret tradition and conveyance passeth from one Soul into another, being able to dwell or lodge no where but in a Spiritual being in a living thing, because itself is nothing else but life and Spirit: Neither can it, where indeed it is, express itself sufficiently in words and sounds, but it will best declare and speak itself in actions, as the old manner of writing among the egyptians was not by words, but things. The life of Divine truths is better expressed in actions than in words, because actions are more living things than words. Words are nothing but dead Resemblances and Pictures of those Truths, which live and breath in actions. And the Kingdom of GOD( as the apostle speaks) consist not in word, but in life and power. Thus he, and much more to the same purpose. And O! how infinitely advantageous would it be to Religion, and the Souls of men; If the discourse and writings of Divines, did run in this Noble and Divine strain, for then it might be hoped, that that outward, literal and lifeless Christianity, that some are so fond of, would be soon discredited, and men induced not to fill their heads with notions, criticisms and controversies, but their hearts with life and power.  
But to return to the design of our direction, hence it appears, how necessary it is, that Young Ones be early acquainted with those weighty and important Truths, to the end that they may ardently desire, and vigorously endeavour after the substance, reality, and Life of Divine things, and that their piety may not degenerate into could and lifeless forms, into empty and superficial notions, which do make the Soul proud and presumptuous, not Devote and Religious.  

§. XV. 6. Children having arrived at a competence of Discretion and Understanding must be put in mind of their Baptismal Vows. The solemnities and circumstances of doing this largely declared. §. XV. 6 When the capacities of Children are considerably increased, and they have arrived at the years of Discretion, it is the Duty of Parents solemnly and seriously to put them in mind of their Baptismal Vows. And that they may know how to acquit themselves becomingly in this important part of their work, I shall recommend something to them, both with respect to their Children, and to themselves. 1. With respect to their Children, they are first to tell them that they are Consecrated things, being baptized in the Name of the Father, of the Son, and of the Holy Ghost; Which imports, not only that they were baptized by Authority and Commission from, and into the Faith and Profession, but also devoted to the Love and Service, Fear, and Reverence, Obedience and Adorration, and designed unto the participation of the Felicities and joys of the ever Blessed trinity. Which, as it was the end of their Creation, so it is of their Baptism; For as by their Creation they were designed into the Love and Enjoyment of the Adorable trinity; So by their Baptism, they were consecrated unto i●, and inviolable Obligations laid on them, vigorously to pursue it; So that they are no more their own, nor at their own disposal, but GODS property, and His Peculiar Ones, who must be Ruled and Governed, not by their own corrupted wills( which they are for ever to Abandon, Renounce, and crucify) but by His Holy and Divine Will. 2. They are to acquaint them with the Duties of their Baptismal Vow, which are briefly these. 1. Since by their being Baptized in the Name of GOD the Father, they have acknowledged and taken him to be their Father; Therefore they owe him the Duties of Children, and they are these. 1. To represent him in his Divine Perfections, to be Perfect as their Father which is in Heaven is Perfect, and to be Followers of GOD as dear Children. 2. To love him with all their Soul, Heart, and strength, that is, with the highest and most elevated measures of Love, and such as suite the infinite Loveliness and Goodness of His Nature, and to love nothing but in Him, and for His sake. 3. To be ever ready to do His Will, and keep His Commandments with cheerfulness and delight, and patiently to persevere in obedience to Him, and never to be prevailed upon by any temptations to make interruptions in their Duty. 4. To fear Him with a Filial fear, that is, to be infinitely tender of displeasing him, and to choose rather to incur the displeasure of all the World, then be induced to do any thing that should be disagreeable and offensive to him 5. To seek from Him and to depend upon Him for supplies to all thei● necessities both Spiritual and Temporal, assuring themselves that their Heavenly Father will not give them a ston when they ask bread, but will give his holy Spirit unto them that seek Him,& that he which clothes the Lilies of the field, and feeds the ravens, will not suffer his own Children to want any good thing. 6. Devotely to praise and thank him for all the discoveries of his Love, and to aclowledge him to be the alone Author, and source of all the good things that they enjoy or hope for, and to return all back to him in Love, Gratitude and Obedience.  
2ly. Since by being baptized in the Name of God the Son, they have acknowledged and accepted Him to be their Redeemer, they therefore owe unto Him the dutys of redeemed Ones, such as are. 1. To be deeply sensible of that lamentable state into which sin hath plunged them, to know that they are miserable& wretched, and poor, and blind;& naked in themselves; And that if the Son of God had not by his infinitely Meritorious Intercession and Sacrifice, prevailed to obtain pardon for the guilt of sin; And Grace to purify the Soul from the filth, and to destroy the Power and Dominion of it, they had been eternally unhappy and undone. 2. To ascribe entirely the glory of the wonderful work of Mans Redemption unto this Son of GOD; Who alone was able to effectuate it. For 
Acts. 4.12.  there is no Salvation in any other. Neither they themselves nor Angels, nor any other Creatures could have accomplished it, it being a work so vastly disproportioned to their merits, abilities and love, because it required an infinity in all these, and this the creatures were not capable to furnish; And particularly as to merits, these were so far from being infinite, that they were none at all; For it is very hard, if not impossible to conceive, how creatures, not only the fallen and sinful,( for this is beyond controversy) but even the most innocent and Holy, can be said properly and strictly to merit.  
Da tua, said quae non debes, proportio& adsit;  
Non aliter meritum dixeris esse tuum.  
3. To adore his surpassing Condescendency, who rather then Mankind should perish Eternally, choosed to be made like unto them in all things, sin excepted; That is, to espouse their mortal Humanity, with all its infirmities& weaknesses, and in it to suffer poverty and wants, reproach and contempt, and in end an ignominious, accursed and painful death; And that, not only to Propitiat and Merit, but also to Teach them by his own example, how to return to the Love of GOD and their Happiness. 4. To consider all the good Things both of Grace and Nature, that they at present enjoy, or hope for afterwards in this Life, and the Glories of eternity that are reserved for them in the other World, as the Fruits and Purchase of His Infinite Merits; And therefore to Pray in His Name, and to expect all things for His Sake, and to come to GOD through Him, who is the new and living Way. 5. Undoubtingly to believe all the discoveries of the Divine Will, which He, who is the Truth itself, hath made unto Mankind, and that with such a Faith as is practical and operative, purifying the Heart and reforming the Life, and bringing forth the Fruits of Righteousness. 6. To offer up their souls to be illuminated and instructed by him, who is the True Light, and who can speak to their hearts in words of life and power; and teach them the truth as it is in Jesus, and let them see and feel divine things in their reality and beauty, efficacy and sweetness. 7. To study an universal conformity unto him, and that 1. By the imitation of his holy life, in the practise of self denial& contempt of the World, humility and resignation, meekness, and patience, Cha●ity and Goodness, continual prayer, and thanksgiving, and of all the other graces, which he, as their Divine pattern did exemplify, that so they may walk as he walked. 2. Of his Death, by dying unto sin, and crucifying the flesh, and doing violence to the most rooted inclinations and appetites of corrupt nature. 3. Of his Resurrection, in leading a new life, that is a life of purity and righteousness, the life of GOD, whereof GOD is both principle and End, in opposition to the old, carnal and sensual life, to which corrupt Nature prompts. 4. Of his Aseension, in raising their hearts above the World, and having their conversation in Heaven, in a continual intercourse with GOD and Divine things. And this imitation of the Redeemer, parents must represent unto their Children, to be of such absolute and indispensible necessity, that without it they cannot be Fellow-heirs with him in the possession of the Glorious inheritances of the other world. 8. Not to think themselves secure, or that they are truly saved from their sins, by relying on what the Saviour hath wrought without them, until he also work within them, and by the mighty efficacies of his Blood and Spirit purify their Souls from the impurities and corruptions of their sinful and vitiated Natures, so having cleansed them from whatsoever is disagreeable to the purity of his Divine Nature, he may be formed in them and live and dwell in their hearts, and fill them with his Light and joys, and Order and manage them as living Temples; And that therefore it is their Duty with all imaginable cheerfulness, to submit unto all these operations of His Grace, and methods of his Infinite wisdom, whereby he shall think fit to accomplish the purification of theit Soul, though never so uneasy to their flesh, and corrupted nature.  
3ly. Since by their being Baptized in the Name of the Holy Ghost, they have acknowledged and taken him to be their Sanctifier, who hath already visited them by his preventing influences, and is still willing to make more ample communications of himself, even so as to take up his residence in the Souls of such as are humble and penitent, and pure,& willing to admit of him; They therefore are obliged. 1. To invite him into their Souls by sincere and ardent Prayers, and( to be sure) he will not fail to answer these pious importunities by his gracious insinuations, for it is to such that he is promised: GOD will give his holy Spirit to them that seek him. 2. To listen carefully to his Divine Voice and Calls, when He stands at the door and knocks, and not to suffer themselves to be deverted by distracting thoughts and cares, and the hurry of inordinate lusts, and passions from hearkening unto him, and so turning a deaf ear to his Heavenly Charms. 3. To open the doors of their hearts unto him,( to do which they are already enabled by his preventing influencc) and dearly to Welcome and Cherish his motions to co-operate with his operations, to run when he draws, and faithfully to improve His Divine Aids, and not to resist him by a pertinacious and wilful continuation in sin, or indulging a wretched laziness. 4. To preserve the Temples of their Souls pure and agreeable to Him, and not to harbour any thing that may grieve or offend him, or quench these Flames of Divine Love, that he kindles in them, or blast these tender fruits that he hath planted, and breaths on, and would carry to Perfection and maturity 5. To be very thankful for the measures of Grace already received: But yet not to rest satisfied with what they have attained, as if there were no more behind, or as if they had enough, and were not capable, or did not stand in need of any more, but to be still thirsting after, and desiring fuller Communications of these Living Influences, until in end they be filled with all the fullness of GOD.  
4ly. Since by Baptism they are entered into a League with GOD, and are become His confederates, they therefore must have the same Friends and enemies, especially, considering that the same which are enemies to him, are also enemies to their Salvation, and consequently it is their Duty never to indulge, countenance, or cherish them; never to keep any secret Correspondence, much less to join issue with them; but being now lifted under the Redeemer, end assisted by His Almighty Grace, to renounce and abandon, to resist and oppose them with vigour, constancy and Resolution, as the declared Enemies of their GOD, and their Happiness. Now these Enemies are first the Devil, who is the principal Agent in opposing their Salvation him therefore they must steadfastly resist in the Faith, never serving under him, never doing his wicked works, nor listening to his suggestions, nor obeying his commands, not complying with his temptations, but looking on all his fair and flattering Pretences, and false promises, as deceitful 'gins o● snares, and cunning devices, whereby to cheat and betray them to perdition and ruin. 2. The World with all its pomps, and Vanities, and Pleasures and sinful customs. This is the mighty engine the Devil makes use of to seduce those, that have been devoted to the service of the Holy JESUS, into disloyalty against their great LORD and Master, and basely to desert his Standard; And therefore they must for ever renounce and despise the World with all its wicked factions and enticing gaieties, the gaudy splendour of Riches, and all the magnificence which ministers to pride and vanity. They must not desire them greedily, nor delight in them at all, nor use them so as to make them forget GOD, or neglect the solid Glories of a better World. 3. The flesh, that is, corrupt Nature with all its lusts and appetites, inclinations and desires. This is a bosom enemy, and consequently the more dangerous; It is by means of it, that the outward enemy gets access into the Soul; And consequently it must be carefully guarded against, and not only so, but its utter ruin and extirpation constantly and vigorously endeavoured; It must be crucified, killed and destroyed. And when once the victory is gained over this inward enemy, the attempts of the outward will be soon defeated, and the conquest over them easily obtained.  
3. When Parents have thus represened unto their Children the Baptismal Covenant, and the great and necessary Dutys, to which it indispensably obleiges them, their next work is to gain their express and personal consent to what was promised in their name, and to engage them to the practise of the Duty from the consideration of their Baptismal Vows. They are to tell them, that when they were young and tender, and could do nothing for themselves, they undertook and acted for them, but now that they are come to the years of Discretion, and understand their Obligations, they must undertake and act for themselves, and that hence forth, if they neglect their Dutys, the guilt must ly at their own door, they must be accountable for it to the Judge of Quick and Dead.  
And here it will be proper for Parents to suggest two things unto their Children; 1. The Nature and Qualities of that Consent, which they must give to their Baptismal Covenant. 1. It must be free and ingenuous, not forced and constrained, but such as issues from the generous Principles of Love and Gratitude. 2. Resolute and hardy, not Faint and Cowardly, such as will be dashed at every Turn by the least trifling Inconvenience; But such as will courageously run through the greatest, and most discouraging difficulties and dangers rather than fail in the discharge of their Obligations. 3. Entire and unreserved; such as will not allow any intimacy with sin, even the dearest and most fashionable, and most advantageous; nor decline any Duty, even the hardest, most uneasy, and unacceptable to corrupt nature; not partial and biased, forsaking some sins only, but hugging others; performing some Dutys, such as are chap and easy; but overlooking others, that will pinch and do violence to the Flesh, and Self-Love. 4. Absolute and unconditional, not with ifs, and Proviso's. I will adhere to my Baptismal Covenant, providing I may enjoy my ease, and Liberty, and Reputation, and if it do not prejudge my Worldly Interests, nor gain me Enemies, nor expose me to Reproach and Scorn, and the like. the putting in such conditions as these doth not suite the noble genius of a, generous Christian; the Language of a Soul that hath truly consented to become the Votary of the Holy JESUS will run in the strain of the Apostle 
Rom. 8.35, 38, 39.  Who shall saparat us from the Love of JESUS? shall Tribulation or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? I am persuaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers nor things present, nor things to come, nor Height, nor Depth, nor any other Creature, shall be able to separat me from the Love of God which is in Christ Jesus, my Lord. 5. Present and Peremptory, not lingering and full of Delays. To day while it is called to day. Now is the acccpted time. Off-puts greatly gratify the Devil, and is a certain Evidence of Hypocrisy; a present Compliance is very acceptable unto GOD, who takes it well, that we enter into his Way, as soon as ever it is made known to us: For out speedy choosing of it, is an Indication that we believe it to be the best, most safe, and most pleasant; whereas our delaying to engage in it, plainly enough insinuats, that we are yet in doubt, whether the way of the Devil, the World, and the Flesh, be better and more pleasant than His; which is an horrible Reflection on His Wisdom and Goodness. 6. Constant and Persevering; such as will oblige to run out the Race, and to be faithful unto the Death, not for some little time, or by Fits and Starts, now breaking off, and again resuming our Resolutions, afterwards within a little letting them fall, sometimes joining issue with the Devil and Sin, and then taking some Turns in the Camp of the Holy JESUS, and yet basely retreating again: Alas! these Vicissitudes of seeming Piety, and real Wickedness, are shameful and inglorious, and unbecoming the constancy of an ingenuous Disciple.  
2. The other thing they are to enjoin their Children, is, That in giving their Consent, to adhere to their Baptismal Covenant, and to discharge the Obligations of it, they do it not in their own strength, but in an humble dependence on the Grace and Spirit of the Holy JESUS; who assures them that Without him they can do nothing: When men engage in the Spiritual Warfare, confiding in their Abilities, it is no wonder, though their Hearts fail them, and their Courage fag, when they rencontre, and feel these mighty and formidable Oppositions, which their many and potent, and cunning enemies will unweariedly make unto them; Whereas, if they did, in entering the lists with their strong and inveterate corruptions, and the powers of darkness, that are confederate with them, seek the LORD and His Strength, His Grace would be sufficient for them, and make his yoke easy, and his Burden light, and even the straight and narrow Way, Pleasant and Delightful unto them. He would inspire them with such noble Courage, and Divine Strength, as would soon foil their enemies, and put them to a shameful flight.  
4. When Parents have seriously bespoke, and happily gained the consent of their Children to the Baptismal Covenant, their next Task is further to urge and encourage them, to discharge the duties of it with diligence, Fidelity and constancy, and that by representing unto them on the one hand; the Vast and Endearing privileges of such, as heartily engage to be, and are invinciblie resolved to continue; the Disciples and Votaries of the Holy JESUS; and on the other, the inconceivable miseries of such as desert His Services and treacherously apostatise from the allegiance which they swear to him, 1: Then they are to tell them that such as adhere to the Baptismal Covenant, and conscientiously to discharge the duties of it, have GOD for their Father. The Relation of a Father is sweet and obliging and very advantageous, especially, if the Father be not only affectionate, but Rich, and great, and powerful: and who not only dearly loves his Children but is also in a capacity to give Good Things unto them, and to do great Things for them. To be sure then, the Endearings and Advantages of this Relation must infinitely increase, when the Blessed GOD owns it, Whose Love, and fullness, and Power are equally Infinite. Now GOD expressly declares, that He stands thus related to all sincere Christians, and that not in a larger sense only, as they are his Creatures, but in a stricter and more comfortable sense, as they are born of Him, partake of his Nature, bear His Image, and represent Him in their Dispositions and Practices, and carry towards Him as dutiful and Obedient Children. Hence Our Saviour in His discourses to His Disciples, so often recommends Him to them, under the Lovely designation of their Heavenly Father, and enjoins them, and all His faithful Followers, to eye Him in their Prayers, under this Aspect 
Luk. 11.2.  When Ye pray, say, Our Father. And what may not the Children of such a Father expect, He graciously assures them that all these vast and comfortable privileges, which the Relation of a Father involves, shall be bestowed on, them, such as are( that I may mention a few of them) Tenderness and Compassions, Like as a 
Psal. 103.13  Father pitieth his Children, so the LORD pitieth them that fear Him. Instruction, What Man 
Psal. 25.12.  is he that feareth the LORD, him shall he teach in the way that he shall choose, Seasonable Correction 
Prov. 3.12.  Whom the LORD loveth He correcteth, even as a Father the Son in whom he delighteth Provision, 
Mat 6.13.  Take no care saying What shall we eat or what shall we drink or wherewithal shall we be clothed, for Your Heavenly Father knoweth that you have need of all these things. Protection 
Psal. 33 18 19.  The Eye of the LORD is upon them that fear him, to deliver their Soul from Death. And all these advantages are of such a nature, and given in such a way as is worthy of the Father of Mercys. Compassion that never fail, not merely an affectionate, and ineffective Sympathy( such as oftentimes the compassion of the most tender earthly Fathers are) but relieving and consolatory Instructions, which give not the speculative notions only, but the reality and sweetness of Divine things: Corrections that do not really hurt or grieve, but reclaim, amend, and purify. Provisions, whereby not only the Body is furnished with what it stands in need of, but which look after the necessities of the Soul, and satisfy all its capacities. A protection which not only prevents and averts dangers and troubles, when it is seasonable so to do, but also prepares for them, and disposes to welcome them, and to endure them with patience, which powerfully supports under them, and Graciously delivers from them: O! How unspeakable a privilege, is it to be the Children of such a Father! What wonder, though St. John, when Viewing it, and discoursing of it, is put into a rapture 
Joh. 3.1.  Behold what manner of Love the Father hath bestowed on us, that we should be called the Children of GOD, 2. They shall have an interest in the merits and purchass of the Redeemer, that is, they shall partake of all the blessed fruits and consequences of his Holy life, and Bloody Agonies of his Death, and wounds, Resurrection, and Ascension. 1. Their sins shall be pardonned 
Eph. 1.7.  in whom we( that is all sincere Christians) have Redemption through his Blood, even the forgiveness of sins according to the Riches of his Grace. As 
Psa●. 103.2.  far as the East is from the West, so far shall their transgressions be removed from them: So that the demerit, and guilt of by past sin shall not hinder, but they shall receive good things for the future, providing that they continue in a resolute hatred of it, and opposition to it, and do not again 
●sal. 85.8.  return to f●lly, but cleave to the LORD 
Acts. 11.23  with purpose of heart, in an hearty endeavour of universal conformity to him. 2. Their Soul shall be purified. The 
1 Joh. 1.7.  Blood of Jesus Christ cleanseth us from all sin. Not only doth this precious Blood merit, the pardon of the guilt of sin, but by the Divine and Powerful Efficacies of it washeth away the impurities of it, though it is true, it doth this in ways that are not agreeable and pleasing to corrupted nature, which must be crucified that is destroyed and rooted out 
Isa. 4.4.  by the spirit of Judgement, and of burning; By Mortification and self-denial, and bearing the across in a conformity to the suffering life of JESUS; Whereupon 3. Will follow the fall and ruin of the Dominion and Power of sin; 
Rom. 8.2.  for the Law of the Spirit of Life in CHRIST JESUS shall make them free from the Law of sin and Death, so that 
Rom. 6.14.  sin shall not have Dominion over them, they shall no more be under its Influences, nor carried captives by its impetuous motions, nor drudge in its accursed service, but are under the conduct of a Divine Spirit governed by an Holy Law, sweetly captivated and drawn by the Cords of love, and engaged in a Service that is perfect liberty. 4. They shall be made partakers of a Divine Nature; when the Old man is rooted out of the Soul, the New Man takes place, CHRIST is formed 
Gal. 4.19.  in the heart, lives& dwells and acts in all his Faithful Followers, the true and living members of his mystical Body. That 
Phil. 2.5.  mind is in them that was in CHRIST, they have the same disposition and temper that he had, are meek and lowly, pure and patient, self denied and charitable, gentle and peaceable as he was; For out of his 
Joh. 1.16.  fullness they receive, and Grace for Grace; That is not only Grace in ample measure,( as some explain the phrase) but( as others more emphatically) Grace answering to the Grace of the Redeemer, they have a Grace for every Grace that is in him. The Holy JESUS doth in a manner transcribe himself on their Souls, and as a Divine Seal imprints his own characters on them, so that they become his living and exact Image and representatives. 5. They shall have a joyful resurrection, Their 
Phil. 3.21.  Vile body shall be changed, that it may be fashioned like unto his Glorious Body; For though in this state of imperfection and trial, their bodies be frail and corruptible, exposed to diseases and to Death, yet at 
Acts 2.21.  the times of the Restitution of all things, their corruptible 
1 Cor- 15.53.  shall put on incorruption, and their mortal shall put on immortality: For 
1 Thess. 4.14.  if we believe that JESUS Died and Rose again even so, them also which sleep in JESUS, that is all his true disciples, who have faithfuly imitated his Holy life, and have been lead and acted by his Spirit, will GOD bring with him. 6. They shall inherit the glories of Eternity; this is the noble& consumating fruit of the merits of the Redeemer, eternal Life 
Rom. 6.3.  is the Gift of GOD through Jesus Christ our LORD This is the Heavenly prise that shall be conferred on all that without wearieing run the race set before them, and by patient continuance in well doing, seek for Glory honour and imortality. This is the Blessed Inheritance that shall be given to such in the other World, as shall faithfully discharge the duties of Children in this. This is the rich and Noble Crown which shall adorn the heads of those, who fight the good fight, and conquer their Enemies, by the Blood of the Lamb. This the Holy Jesus promises in a 
Vtd: Rev: 2.3. Chap: through out  great many endearing words, whereby for the encouraging his Conflicting followers to persevere in the Spiritual warfare both the delightful varieties,& satisfying fullness of the Glories& joys of Eternity are set forth, To him, saith he, that overcometh will I give to eat of the three of Life, which is in the midst of the Paradise of GOD, the hidden Manna, the white ston, and the new Name, power over the Nations, the Morning Star, and the white raiment, and the honour of being made a Pillar in the Temple of GOD, and advanced to sit down on the Throne. 3. Such as perseveringly adhere to the Baptismal covenant, in a conscientious discharging the duties of it, shall be under the influences of the Holy Ghost, who will not any longer pay them merely transient visits, such as he graciously vouchsafes, even to them that are yet in an impenitent and unregenerate state, with design to reclaim them, but will take up His residence in them, and abide 
Joh: 14.16.  with them, and sow the incorruptible seed of His graces in their hearts, which by His gentle 
●an: 4.15.  breathings, and kindly dews will spring up, and be carried on to maturity and perfection; whereby the Soul will become as a delightful garden, whither the Beloved will come and eat His pleasant fruits. This Divine Spirit when once he inhabits the Soul, will( that I may sum up a great many things in few words) more and more enlighten their understandings, dispose them to discern Spiritual things, and acquaint them with Divine secrets, sanctify their persons, manage and govern their conversations; He will inspire their prayers with Devotion, and their Obedience with cheerfulness, increase their hope, support their weakness, comfort them under afflictions, suggest counsels to them in difficulties, and fill them with peace and joys unspeakable and full of glory.  
And now behold a summary and comprehensive view of the vast and endearing privileges of all the Faithful, and persevering Followers of JESUS; And O! who would not run and strive, wrestle and fight, love and obey, who would not cheerfully deny, and crucify self, generously disdain the World, and courageously resist the Devil, in order to be made partakers of them! but on the other hand, such as basely Desert the camp of the Holy JESUS, and perjuriously break their allegiance to him, and take his and their own enemies by the hand and join with them, must of necessity inherit all the Opposite Infelicities; For 1 GOD will not be their Father, nor carry towards them as Children. They shall not have any other Father to own them, but 
Joh: 8.44.  the Devil, whose Children they are, whose Image they bear, whose works they do, and whose interests they have espoused& promoved, and what can be expected from such a father? from him who is fully and finally, and eternally separated, from the Essential, and Living Source of Light and joys? to be sure, he cannot communicat to others, but such things as himself hath; That is, sin and darkness, corruption and filthiness, curses and miseries, agonies and terrors; These things are necessarily and naturally in a being wholly alienated and disunited from GOD; And these, his accursed being derives unto, and increases in all these beings, whom he finds like himself, and in his own dispositions and state. The Devil cannot entail on his children, but such inheritances as he hath just title to, and these are. chains of darkness, and everlasting burnings Hence we are  told, that 
Mat: 24.41.  the goats, that is in effect, the children of the Devil, shall be obliged at the lastday, to go into eternal fire, prepared for the Devil and his angels; So that whoever shall be finally and impenitently found in the Devils element, that is, in the state of corruption and sin, must of necessity be his Companions in endless, easles, and incomprehensible torments. 2. The Redeemer shall disclaim them, for though they were listed among His Followers, called by His Name, and professed His Religion, Yet, because their hearts were not with Him, because they did not imitate His Life, nor obey His Laws but under the mask of His Worthy Name, under the Vizard of a specious Profession practised villainously, and clavae to his Enemies whom they swore to renounce for ever, did the lusts of the devil conformed to the World, and gratified the flesh, He cannot but look on them as hateful Traitors, who betrayed Him when they pretended to kiss Him, and wounded Him when they seemed to be His friends, and consequently He must treat them as such, this Himself expressly assures us of, towards the close of His incomparable Sermon on the Mount, 
mat. 7.22.3.2  Many will say unto Me in that Da● LORD, LORD, have we not prophesied in Thy Name? and in Thy Name we have east out devils? and in Thy Name done many wonderful works? Then will I profess unto them I never knew you, Depart from Me ye that work iniquity. So that, these abominable apostates, who were once by Baptism listed among the Followers of JESUS, and yet afterwards forsook His Service and broken their Vows, shall not have any interest in His Salvation, He shall disown them for ever; and that Precious Blood which was  shed for them and designed to save them, shall in end cry Vengeance against them, for the indignities they have done to it, The merits of the Redeemer shall be so far from relieving them, that they shall greatly heighten and aggravat their damnation, For it shall be more tolerable for Sodom and Gomorrah, in the day of Judgement, then it shall be for those who have misimproven such happy advantages, violated such solemn engagements, and slighted all the importunities and advertisements of the Divine Love and Grace. It is certain then, that to such as sin thus wilfully, 
Heb: 10.36.27.  and in the very face of the most Sacred obligations, there remaineth no more sacrifice for sin, But a certain fearful looking for, of Judgement, and fiery indignation which shall devour the Adversaries. 3. They shall be under the Influence and conduct of no other Spirit, but of Him, Who now 
Eph: 2.2.  worketh in the Children of Disobedience, It is this Infernal Spirit that inspires and teaches, that acts and manages all such as have resisted 

service, and broken their vows, shall not have any Interest in his Salvation, be shall disown them for ever; And that precious Blood which was  shed for them, and designed to save them, shall in end cry Vengeance against them for the indignities they have done to it. The Merits of the Redeemer shall be so far from relieving them, that they shall greatly heighten and aggravate their damnation, For it shall be more tolerable for Sodom and Gomorrah in the day of Judgement, than it shall be for those who have misimproven such Happy Advantages; violated such solemn engagements,& slighted all the Importunities, and advertisements of the Divine Love and Grace. It is certain then, that to such as sin thus 
Heb: 10.26.27.  wilfully, and in the ver● Face of the most Sacred Obligations, There remaineth no more sacrifice for sin, but a certain fearful looking for of Judgement, and fiery indignation which shall devour the Adversaries. 3ly. They shall be under the influences and conduct of no other Spirit, but of him who now 
Eph: 2.2.  Worketh in the Children of disobedience. It is this infernal spirit that inspires and teaches that acts and manages all such as have resisted   and quenched, grieved and done despite unto the good Spirit of Jesus Christ. Where the latter is not admitted, the former must infallibly take place: And as the Souls of all True& Faithful Christians are the Temples of the Holy Ghost, so the souls of such treacherous apostates, as practically renounce their Baptism and Christianity, are the residences of this accursed spirit, who inspires them with his own abominable lusts, teaches them the lessons of prophanitie and 'vice, acts them as his slaves, and leads them in the broad way. O how lamentable a state is it to be under the horrid and black impressions of the spirit of darkness, and to have no other comforter no other guide, but the betrayer and murderer of Souls.  
And thus I have deduced some of the most important considerations; that Parents should make use of; In persuading their Children to fidelity and perseverance, in performing the duties of their Baptismal Covenant; And these considerations, Parents should first render familiar to themselves, and then inculcate on their Children, with seriousness and frequency. But this leads me,  
2ly. To declare some things which Parents ought to do on their part, in order to manage aright, and carry on this very Momentous instance of duty. And here I shall recommend these things. 1. That when they put their Children in mind of their Baptismal Covenant, they fail not to remember and renew their own Vows, especially if they are sensible that they have been such as have made no Conscience of them. But lived in a practical opposition to them. I think Parents cannot be Serious enough in urging their Children to mind and renew their Baptismal Covenant, as long as they neglect it themselves, Neither can they reasonably hope that GOD will prosper this work in their hands, while he ●●ees them play the hypocrite, which they in an eminent manner do, when they pretend to persuade their Children to do that which they have no mind to do themselves, in doing whereof, to be sure they can never be Sincere and ingenuous, nor with any confidence look up to GOD for his Blessing. And here I may establish it as a general direction, worthy of the consideration of all Parents, namely, that whatever they recommend to the practise of their Children, they take special care to practise it themselves. To see habitual drunkards recommend temperance to their Children, or such as as are unclean and adulterous Recommending chastity; or the profane and irreligious persuading to Devotion and seriousness; or the wrathful& passionate, pressing meekness, is very ridiculous; and their Children will never think they are in Earnest, but will believe that they may take the same liberty that they see their Parents take. It is true indeed, such Parents as have been effectually reclaimed from the practise of the mentioned, or like vices, may on good grounds dissuade from the commission of them, and their Counsel may be very effectual to that end: because they speak from doleful and sad experiences of the folly and madness of such practices, which disposes them to a passionat Seriousness, in persuading others, either to abandon, or not to engage in these hurtful and dangerous ways: But the Exhortation of vicious men, are but vain and empty words, and such as have commonly no other effect, but to make Religion and Seriousness matter of sport and entertainment.  
If it be said, that the exhortations of wicked persons may have influence to recommend virtue, becaule though their Parents be contrary to it, Yet their commendations of it are the result of an inward conviction, which they have in their minds, of the excellency of it; and what greater engagement to the practise of virtue, then to hear its very enemies commend and persuade to it? It is answered, that if any shall be so wise, as to make such good Improvements of these Exhortations, I cannot but highly approve their so doing, though it is certain this is not their ordinary Consequence, but rather the contrary, even that which I have just now intimated. But further, The commendations that wicked Persons give to Religion and Virtue, are so far from doing them any honour, that they really disparaged them, because they represent Virtue as a weak inefficacious Thing; for tho they are( as supposed) convinced of its excellency, yet the● choose rather to do the contrary, whereby they plainly insinuate, that what ever discoveries they have of the beauty of Virtue, yet there are other things, which they think have a greater and more overcoming beauty in them, namely, these things which they practically love and pursue, that is to say, in effect the filthiest 'vice; so that if there were no other beauty discoverable in Virtue, then what vicious persons see, its like very few would become its Votaries. Besides, I cannot understand what other influence the Commendations, which vicious persons give to Virtue, can have on the hearers, but such as it hath on the Exhorters themselves, that is, to commend Virtue without practising it. If it be further urged, that then wicked persons should not exhort at all to the practise of Virtue? I answer, that it is indeed the Duty of wicked persons to exhort, but not immediately; there are somethings they must carefully first set about the doing of, before they can be competently qualified for this Work, that is, they must abandon their vices, reform their Lives, and hearty engage in the practise of Virtue, and when they are experimentaly acquainted with its power, sweetness and advantages, then it is that their Exhortations to the practiee of it, are likeliest to take effect. The sum of all is, that it is the living and vigorous sense of Religion, on the hearts of the P●rents, that will dispose them to be importuntae, and serious with their Children, in order to proselyte them to it; and GOD the searcher of Hearts, being conscious of their sincerity, will not fail to second their pious cares with his Blessing and Grace, which leads me to advice.  
2. That Parents, before they enter upon this great work of putting their children in mind of their Baptismal covenant, and obliging them to give their consent to it; do set some time a part for humble and serious prayer, and recommend their purpose and intentions to GOD, earnestly entreating, that he would countenance and second their endeavours, with the influences of his Heavenly Grace. They must remember that they are but instruments, and that GOD is the principle Agent in the Salvation of their Children; and though he requires that men cooperate with his Grace, yet he would not have them to confided in their own strength and activity, or to think that they are able by their own power to beget Grace either in their own hearts, or in the hearts of others. Paul may, and ought to plant, but it is GOD that gives the increase. And therefore Parents must in this, and in all pious endeavours, comply with the exhortation of Solomon; 
Pro: 16.3.  Commit thy works unto the LORD, and thy thoughts shall be established. In which words, he directs us in all our undertakings, to depend on Divine Assi●tance, and assures us that in so doing we shall have good success.  
3. It is very necessary, that Parents go about this important work, with grave and becoming solemnities, whereby the Children will be obliged to greater seriousness, and reverence, and deeper and more lasting impressions of their duty will be made on their hearts, and what these solemnities are, is well known in these Churches, where the order of Confirmation is practised, and I cannot but reackon it as no inconsiderable defect in this Church, that this Primitive and very profitable custom is quiter out of Doors. If they of the Church of Rome, have gone to one extreme, in advancing it into a Sacrament, others have gon● to another in quiter abolishing i● However I find that all sober and Judicious Protestants, are so far from condemning of it, that they highly value and approve it. It is allowed of by the Lutheran Churches, and constantly practised in Bohemia, and in the Church of England, whose peculiar Character it is, that it pays a just veneration to all Ancient& good customs, and loves to retain them, but retrenches the abuse of latter times. And even Calvin whose 
Instit. L: 4. Cap: 9.§. 13. &c.  authority is wont to be of no small weight, not only commendeth the Ancient use of it, but the abuse being removed, hearty wisheth it Restored. And Baxter, an English Presbyterian, hath written a large Treatise in its favours, passionately recommending the use of it. But I intend not to impose on, or quarrel with any on this head; only I doubt not but it will be agreed on by all; that it is the indispensible duty of Parents to put their Children in mind of their Baptismal Covenant, and to engage them to give their actual consent unto it: and when it is their lot to be in a Church, whose custom it is not, to do this more solemnly and publicly, that they ought to do it in private, with as obliging circumstances as can be; and the whole in my Judgement, may be very profitably managed after this manner. 1st. That the Parents fix a day for the Solemnizing this renewal, and ratification of the Baptismal Covenant. 2. That the Child or Children be acquainted with the design, and that injunctions be given them conscientiously to prepare for it. 1st. By serious consideration of their vow in its nature, obligations and vast moment, as hath been formerly represented. 2. By earnest prayers& supplications to GOD, that he would by his powerful Grace incline their Hearts unto his testimonies, and enable them to ●ield themselves to him absolutely, unreservedly, and for ever. 3. That some pious Relations, or Neighbours be admonished to be present at the day appointed, particularly such, if they can be conveniently had, as were witnesses at the Baptizing of the Children, who should come with good wishes, and help with their Prayers, and be witnesses also to the ratification of the Baptismal Covenant: And specially, that the presence of the Pastor be entreated, who if he be a serious and good man, will not refuse to assist at such Pious Offices. And indeed His Piety, Experience and Station, qualifies him to discharge the duties of this occasion, to better purpose& greater edification then any other. 4. When the fixed day hath approached, and the persons invited are met, the Children called, and the whole Family, for their common Benefit and Advantage, assembled together in a convenient place, which the Pastor being present, may be the Church, then it is fit that the Pastor, or, if he cannot be had, the Parent, begin with humble and devote Prayers, beseeching GOD, that He would vouchsafe to Countenance the Work they are about, with His Blessing and Gracious Presence, that He would turn the Hearts of the Young Ones to Himself, and strengthen them sincerely to renew their Baptismal Vows, and to make ingenuous Surrenders of themselves unto Him, and to engage in His Service, with firm and unchangeable Resolutions, never to swerve from it any more; And that, to this Effect, He would impart unto them liberal measures of His good Spirit. 5. After these Devotions are ended( in which all are supposed to have hearty concurred) then in the next place, it is proper that the Child or Children be called up, and that the Pastor, if present, or otherwise the Parent, rehearse all the Dutys of the Baptismal Covenant in their Audience, and their consent be sought severally to each Article, by express and particular Interrogatories, according as it hath been recommended in the foregoing part of this Section. And this being done; Then 6l●. Let it be sensibly represented to Children, that now they have undertaken for themselves, that by their own consent and express Promises, they have engaged to be the Disciples and Followers of Jesus, and that from henceforth the care of working out their Salvation, is principally devolved on themselves; And that therefore they must labour diligently, wrestle courageously, mortify Impartially, Obey Universally, and Pray Fervently, and strive to enter in at the straight gate, and to make their Calling and Election sure. 7ly. After which it will be seasonable, in order to persuade them to Fidelity and Constancy, in discharging the Dutys of their renewed Vows, to use some pertinent and affecting Exhortations, taken from the Considerations above mentioned; and with all to forewarn them, not to be discouraged by any difficulties, and oppositions that may befall them, at their entrance into the Christian Warfare; For that these will soon over, and that GOD will Support and Strengthen, Guide and Influence them by His good Spirit, and that in end, the hardest Duties, will become not only easy, but also Pleasant and Dlightful, and even Natural unto them. 8ly, And in Fine, let the whole be shut up with Prayer, wherein the Supplicant is humbly to entreat, that GOD would graciously receive these Young Ones, who have now dedicated themselves to Him, into His Favour and peculiar Care; That He would perfect the good Work in them, which He hath enabled them to begin, that He would keep them from the evils of the World, and seal them by His Holy Spirit, unto the Day of Redemption, and increase His Divine Graces in them day by day, and teach them His own Will in all Things, and Treat them as His Children, Correcting, Instructing, Providing for, and disposing of them in every thing, as His infinite Wisdom shall Judge convenient. And last of all, it will not, I think, be improper to conclude with Praises: For which Purpose, let a selected Portion of the Psalms of David, and particularly, if I be allowed to prescribe, the two first Sections of the CXIX be sung with Devotion and Seriousness. And now upon the review of all, I assure myself that all pious Hearts will approve of the method I have laid down. Only let it be still remembered that I do not magisterially dictate, but lovingly recommend, what I conceive to be the properest Means to effectuate the purposes now in hand. I shall only advice on this Head in the 〈◇〉  
Fourth and Last Place, That Parents piously improve this Consent, which their Children have given to their Baptismal Covenant, as a Powerful Mean, either to prompt them to Diligence, if they find that they are turned remiss& negligent; or to reclaim them from 'vice, if they shall observe them declining towards any. Let them dexterously manage this vast Advantage that is now put in their Hands; Let them feelingly tell their Children, how prodigiously aggravated a sin it will be, to break Faith to their Redemeer, to who●e Service and Imitation they have solemnly dedicated themselves; How like they are to forfeit all Interest in the glorious privileges of Faithful and Persevering Disciples, and fearlessly rus● upon endless callamities, and with how many sad and wounding thoughts it will one day fill their Souls, to reflect that they have dealt so disingenuously with their dear Saviour, who had done such great Things for them, and was willing to confer so great, Things on them. These Considerations, and the like, Parents must inculcate on their Children, as often as occasion shall offer, which are very proper to work upon their Ingenuity, and will by GOD'S Blessing be attended with suitable Effects.  
§. XVI. 7. 
§ XVI. 7. Young Ones must be early instructed in the Exercises of Devotion, and obliged not only to observe the ordinary times of Prayer but also to pray without ceasing, import of which are here declared.  Further I must earnestly recommend to Parents, That they train up their Children betimes in the Exercises of true Devotion, obliging them to observe, not only the common and ordinary times of Prayer, but also to keep their hearts with GOD all the day, lifting up their Souls to Him on all occasions; To do which, they can never want proper incitements, which soever way they look, whither without them, or within them. For the remembrance of sins should oblige them to penitential Confessions, 
Psal: 41.4.  Heal my Soul, for I have sinned against Thee. The receipt of Mercys, to grateful Acknowledgements, 
Psal: 103.2.  Bless the LORD, O my Soul, and forget not all His Benefits. The sense of wants to ardent desires after Grace, 
Luke 17.2.  LORD increase our Faith. The Works of GOD, to a pious Adoration of His Wisdom, Goodness and Power, 
Psal: 104.24.  O LORD, how manifold are Thy Works! in Wisdom hast Thou made them all. Providential Occurrences, if afflicting, to submission, 
Luke 22.42.  Father not my will, but Thine be done. If prosperous, to Gratitude and Praise 
Psal: 119.68.  LORD Thou art Good and dost Good. Thus there is nothing that can be presented to us, but may afford us convenient Opportunitys, Of devout Elevations of Soul unto GOD at all times, by means whereof we may maintain a constant& delightful converse with GOD. Our devotion must not be confined to our closerts, but should be our constant attendant all the day long. There are a great many that seem to be very serious in their Morning and Evening address, who yet shut GOD out of their thoughts and conversations the rest of the day. This continual lifting up of the Soul to GOD, is doubtless, that praying without ceasing, which our 
Luk: 18.1.  blessed Saviour; And after him, his great Apostle 
Thes: 5.17.  so expressly enjoin, and which the Royal Psalmist practised, as he informs us, when he says 
Psal: 16.8.  I have set the LORD always before me; and else where, 
Psal: 139.18.  when I awake, I am still with thee. This Divine and Heavenly practise young ones ought to be early instructed in: Its advantages being infinite, and so obvious, that they need not be insisted on. However, as I intimated before, they must be obliged to observe the ordinary and set times of Devotion, which are commonly, mornings and evenings, and the Hours of meal. The Devotion usual at these occasions must not be omitted, it being so very reasonable, to begin and close every day with GOD, and present unto Him our first and last thoughts. Our morning Addresses to GOD should be an introduction to that continual converse with Him all the day, that just now I spoken of, and our evening Devotions, a preparation to these silent Adorations which we offer up to Him on our beds, when 
Psal: 16.7.  our reins instruct us in the night seasons; Neither must they be allowed to neglect the Devotions accustomend at the Table, but piously taught, when they are to use the Creatures, to beg GODS Blessing on them, since 
mat: 4 4.  it is not by bread alone that man liveth, but by every word which proceedeth out of the mouth of GOD; And when they have served themselves of them, to return hearty Thanks to Him, 
Psal: 103.5.  who filleth their mouths with good things; And 
Psal: 145.15.  gives them their meat in due season, devoutly aclowledge that he is the source of all the sweetness, and nourishment that are in the Creatures, and steadfastly resolving to serve Him in the use of them.  
§. XVII. 8ly. 
§ XVII. 8ly. Children are to be made deeply sensible of the great corruption of human Nature, and that because the just sense of this will naturally led them to the practise of very weighty& most important duties, some whereof are briefl● enumerated.  Moreover it is indispensably necessary, that Parents do with all possible care, endeavour to make their Children sensible of the great degeneracy, and corruption of human Nature, how that by the entrance of sin into the World, man became wholly alienated and estranged from GOD, from his Life, his Light, his Puritys and joys; and did degenerate into a dead and dark, a polluted, filthy, weak and miserable creature: For sin, which in effect is nothing else but the separation of the Soul from GOD, hath filled man with its own accursed fruits; that is, with blindness in his understanding, hardness and insensibility in his heart, perverseness and disaffectedness to GOD and goodness in his will, disorder in his affections, being wholly turned away from their true objects. This is naturally the state of Man fallen and corrupted, so that they( the Children) who are the issue of degenerated Parents, must of necessity inherit the pravity of their Forefathers, being 
Psal: 15.5.  Shapen in iniquity, and Conceived in sin. This Corrupt nature is represent'd to us in Holy Scripture, under different disignations, sometimes under that of Flesh 
Gal: 5.17.  sometimes it is called the 
Col: 3.9.  old man, sometimes our Earthly 
Col: 3.5.  Members, and other whiles the Body 
Rom: 6.6.  of sin. This sad, but very great truth, must the rather, and with the greater earnestness be inculcated on young ones, because it is the foundation of a great many most wighty and concerning truths and duties, that they must be carefully instructed in, some of the most considerable whereof, I shall here briefly recommend.  

1st. To be sensible of their inability to do good.  1st. From this Parents must take occasion to inform their Children of their inability by Nature to do Good; For let us suppose, that there is no other Principle in Man, but his corrupted nature: It will not be possible to conceive that he c●n do good, for corruption cannot bring forth but corruption, which is evident from that Divine Expression of our Saviour 
Joh: 3.6.  That which is born of the flesh is flesh. We may as easily conceive that darkness can give Light, and filthiness produce Purity, or weakness Power, or death Life, as imagine that man in the state of mere corruption, could do any thing that is truly and savingly good. Of this our Saviour admonishes His Disciples, expressly in that known Scripture 
Joh: 15.5.  Without me ye can do nothing. That is, Ye being in your own element of corruption, and separated from me( as the Word in the Original imports) can do nothing, cannot bring forth the Fruits of Righteousness, nor Will, nor Do, that which is good.  
2ly. 
2ly. To see the necessity of Divine Grace.  From this also they must inform them of the necessity of Grace; For since, as said is, corruption can beget nothing but corruption: It necessarily follows, that there must be some other Principle in Man, actuating and informing him, before he can be capable of doing good. And this Principle is nothing else but the good Spirit of GOD, who by His Living and powerful Influences prevents man, quickens his deadness, awakens his desires, enlightens his mind, inclines his Heart, and works in him to Will and to Do. Now this Divine Principle, GOD through the Intercessions and Merits of His Well beloved Son, hath communicated unto Mankind, and by this it is, 
Rev: 3.20.  That He stands and knocks at the doors of Mens Hearts, sweetly insinuating Himself unto them, and inspiring them with Gracious Motions, and good Thoughts; And when admitted and entertained, powerfully perfecting what He hath Graciously begun.  

3ly. To desire Grace with an Holy and passionate earnestness.  3ly. From this they must be further ditected with most ardent importunities to seek Grace. This naturally follows upon the former, for a serious sense of weakness, and of the necessity of Grace, cannot choose but dispose the Soul in whom it is to mighty Desires after the Holy Spirit, and His precious Influences. This is that Hungering and Thristing after Righteousness, which our Blessed Saviour 
mat: 5.6.  assures us shall not fail of being satisfied, and these desires after the Heavenly Graces, and influences of the Holy Spirit, must be timeously excited and tenderly preserved in Children. It is to these Blessed Objects, that we must address their young Hearts, and not to the vanities and toys, the pleasures and airy delights of this world, The former must be highly Valued, and earnestly recommended to their inquiries; The later ever disparaged, and represented to them as momentany and vanishing, unsolid and unsatisfying. And for their encouragement to pursue the former, they must be  told, that their Heavenly 
Luke 11.13.  Father will give His Holy Spirit unto them that seek Him. But then they are to be informed, that these Desires after Grace must be sincere, and such as are admissive of it, that is, such as not only open the Heart to give it Entrance, but also such as dispose the Soul to maintain and cherish it, to cooperat with, and use it, and to suppress all motions contrary to it.  
4. 
4ly. To attribute all the good they may observe in themselves unto the spirit of GOD as its only eause.  From this also they must be taught to ascribe all the good that they may discover in themselves, or is done by them, entirely to the Operations of Divine Grace. For corrupt nature cannot be the cause of any thing that is truly good nothing but darkness, pollution and disorder can issue from this empoisoned Source in my flesh, saith the 
Rom: 7 18.  Apostle Paul, that is, in my corrupted nature, dwelleth no good thing. Since then it hath no goodness in itself, it cannot be the Author or Cause of any Good: And therefore all their good thoughts, all the pious motions& desires that we do at any time discern in ourselves, a●e entirely owing to another Original, namely, to the good Spirit of GOD. The due sense and consideration whereof is a most solid ground of Humility, and will hinder us from entertaining overweening thoughts of ourselves: for since all the evil that is in us, all the disorders of our hearts and Lives, are entirely our own product, the 
Gal: 5.19 20.  works of the Flesh, that is, the natural and genuine off-spring of corrupted nature; And since all the good that is in us, or done by us,( the only thing we ought value ourselves for) is the issue of a Divine Principle, 
Gal: 5 22,  that is, not ourselves, or in St, Pauls phrase, is the fruit of the Spirit, what imaginable pretence can we have to be proud, or self conceited.  

5ly To discover the necessity of Regeneration as an indispensible preparation for Heaven.  5. From this also they are to be convinced of the necessity of Regeneration, in order to be made partakers of the Glories of Eternity. We must partake of the Divine Nature, before we can partake of the Divine Felicities. It is not possible for us to be admitted into the Fruition of GOD, as long as our Natures are disagreeable to His, For what Fellowship can Light have with darkness, or Purity with filthiness. St. Paul assures us, 
1 Cor: 15.50.  that flesh and blood cannot inherit the kingdom of GOD, neither doth corruption inherit Incorruption. Which passage, though it may seem principally to respect the body, yet it holds equally true of the Soul, for as the body cannot be glorified as long as it retains these loathsome qualities wherewith sin hath clothed it, so neither can the Soul enjoy GOD, while it retains these vicious habits:, these perverse and carnal inclinations which it hath contracted by its defection from Him, it must of necessity be purified from its darkness and impurities, that disaffectedness to GOD and Divine Things, that is deeply rooted in it, must be Eradicated, and so rendered agreeable to GOD, Before it can be immediately capable of Divine joys; for otherwise the Luminous and delightful presence of GOD could be no happiness to a Soul that is in the state of corruption and filthinss, but rather a very torment, since it is wholly unsuitable to it, and averse from it, and hath neither appetite for, nor a palate to taste the infinite sweetness of it. To evince this is the design of our Saviours discourse to Nicodemus, 
Joh: 3.5.  where He tells us, That except a man be born of Water and of the Spirit, he cannot enter into the Kingdom of GOD.  

6ly. And of Mortification as the way into the Regenerate state.  6, From this, Yet further they must be informed of the necessity of Mortification, and persuaded to the practise of it, as the way into the Regenerate State. And consequently, as the Way into Eternal Life; Corrupt nature must not in the least be cherished, no indulgence must be given it, but violence must be done to its dearest and most rooted Inclinations and appetites. Self denial* is the first Lesson that we must learn in the school of Jesus. Here it is that our Christianity commences,& in the practise of it, we must resolutely continue all our life long. Now this self-denial is nothing else but a vigorous and constant opposition to corrupt Nature, a fixed and generous resolution never to comply with, or gratify its unreasonable, and vicious appetites and Desires; which resolution must necessary issue out into, and dispose the Soul for opportune and actual resistances, never allowing corrupt Nature but those things which are simply necessary to its subsistence, and to the advancement of the great designs of our being in this state of trial. And this blessed practise, the Holy Jesus not only most seriously recommends, as that without which none can be his Disciple( thereby making it one of the most indispensible Fundamentals of his Religion) but also most eminently exemplified it in his Life, which all alongs was a continued exercise of the severest self-denial; for never was there any that did more generously, and more universally abandon and disdain the Pleasures and Profits, the Riches and Honours, the ease and satisfactions of this World then he did; thereby Leaving 
1 Pet. 2.21.  us an example that we should follow his steps. This is that which is inculcate on us in these Precepts which enjoin us, 
Col. 3 5.  To mortify our Members that are upon the Earth, and to crucify 
Rom. 6.6.  the old Man with his Deeds. Thus it is likewise that the 
Mat.  Kingdom of Heaven suffereth Violence, and the Violent take it by force, that is, by crossing and resisting, kerbing and even crushing the inclinations of corrupt Nature, and by a generous bravery( inspired into us by the Divine Grace) trampling on its brutish Lusts, shutting our Ears against the Importunities of its most bewitching Flatteries, forcibly silencing all its extravagant cravings, and making it to languish, and afterwards to die and expire down-right, that so we may happily enter first upon the Regenerate, and then on the Glorified state; For as the old Man dies, the new Creature takes place, when the Flesh is Crucified with its Affections and Lusts, the Spirit of Jesus with all its blessed Fruits and Operations powerfully succeed, whereby in end 
Eph. 4 13.  We come to a perfect man, unto the Measure of the Stature of the fullness of Christ; And being thus prosperously advanced, we are in the next and immediate Disposition to eternal Life.  
7. From this also they must be taught 
With Patience and cheerfulness to undergo whatever doth tend to the ruin of corrupt Nature.  cheerfully to submit unto, patiently to enduro, and even to desire, and to be content with all these ways and Means, that may most effectually contribute to the Crucifixion, and Destruction of corrupt Nature, though never so uneasy, so contrary, and so disagreeable to it. For corrupt Nature is the great enemy of our Salvation; This is the adversary that doth most successfully hinder us in our marches Heaven-ward, 
Reasons of and Inducements to the practise of this Duty.  and gives all our other enemies advantages over us, and opportunities to vanquish and enslave us. 'tis by this, as being his own element, that the Devil hath easy access into our Hearts, to tempt and seduce us; this is the Engine that he dexterously manages to work out our ruin; by this it is that we are exposed to the Flatteries of a deceitful World and to be deluded by its guilded and guileful appearances. In fine it is this corrupt nature, especially when cherished, countenanced and followed, that keeps the Holy Spirit, that Blessed principle of Divine Life, from taking Possession of our Hearts, and working in us. And therefore the sooner that corrupt nature is mortified and overcome, the sooner is our Salvation secured. And consequently it cannot but appear very just and reasonable, that all who are tender of their Eternal Happiness, should patiently& cheerfully submit unto,& embrace whatever may effectually tend ro the destruction& rooting out of corrupt nature, though it be never so unacceptable to it. Hence it is, that our Blessed Saviour, after having cxhorted all that would be His Disciples to deny themselves, enjoins them further to take up their across, as the great Mean of crucifying and exterminating the old Man. For by the across we are to understand all these troubles and afflictions, whither inward or outward, that may befall us in this State of trial: And by taking it up, is meant a cheerful and patient, an unrepining and contentful undergoing these troubles as very useful, and even necessary for purifying us from our natural corruption. Now these troubles, as is already intimated, are either inward or outward. The Outward, are either such as by a Providential Direction are permitted to fall on us, as poverty, sickness, reproaches, persecutions, and death, or voluntary and chosen, as Fasting, Watchings, taking for ourselves the meanest things and lowest places, and the like Pious and Mortifying rigours The Inward are Contrition, Godly Sorrows, Penitential Remorses, and in a word, all these painful Sensations within us, which result from the Operations of the holy Spirit conflicting with, and rooting out our corruptions. Now all these troubles we must patiently endure, and cheerfully embrace, not only as the just consequences and fruits of our sins, but as very proper medicines to cure our diseased nature.  
It is true, the Old Man will be ready to say with the Jews 
John 6.60.  These are hard sayings who can hear them? The flesh cannot endure so rough and so severe a treatment, but will be apt to be angry, and to pick quarrels at the Doctrines that press and urge its ruin. Corrupt nature loves smooth and easy Schems of Divinity; It dearly valves a Gospel, that assures it that all things are done for it, without putting itself to any trouble; It would have ease and pleasures in both Worlds; And the Doctrines that must flatter it, and secure its repose, and withall blow it up with hope of Eternal Life, do wonderfully please it. However it is certain that in the Gospel of Jesus Christ, nothing is designed for it but Crucifixion, Death, and utter extirpation. And of this great and most weighty Truth, Young Ones must with all possible care, be made very early sensible, and trained up, not only meekly and patiently to bear, but even to love whatever may effectually contribute to the destruction of their corrupt natures. And to do this, they must be encouraged from two Considerations especially. 1st. That it was by the way of the across that the Holy Jesus Himself entered into Heaven, ought not Christ, saith he to His Disciples 
Luke 24 26.  to have suffered these things, and then to enter into his Glory? Now since the innocent and harmless Lamb of GOD, having once assumed our mortal humanity, could not escape Sufferings, though he did no sin, Neither was guile 
1 Pet. 2.22.  found in his mouth, how unreasonable is it, that sinful and polluted worms should expect immunity from them? 2. That all the followers of JESUS must be comform unto him: such as were his circumstances in this World, such of necessity must theirs be. They 
Phil. 2.10.  must know the fellowship of his Sufferings, being made conformable unto his Death: And fill up that which is behind of 
Col: 1.24.  the afflictions of CHRIST in their flesh. They must travail in that same way that the Blessed JESUS hath chalked out unto them, which is not a way of carnal ease and pleasure, but as himself assures us, a straight and narrow, that will pinch, and severely grace upon, and even quiter destroy the flesh, and corrupted nature, before it comes to the end of it.  
8ly. From this, lastly, Parents are obliged with most serious endeavours to guard their young ones against the most notable eruptions, 
8ly. The most remarkable and pernicious instances of corrupt nature, are with special care to be watched against and suppressed in young ones.  or instances of corrupt nature, such as are self-love, self will, self-esteem, or Pride, self-Confidence, Sensuality, and Covetousness. It is true, these Vices are so twisted and interwoven together, that where one is, the others readily are; however they may admit of a distinct consideration, and must be severally cautioned against.  
1. Self-Love, Corrupt Nature is very fond and tender of itself: 
Some of those instances enumerated, with an account of their heinous Nature, and the methods of their Cure.  It dearly loves its ease, and Pleasures and Advantages; and cannot endure to think of forfeiting these on any terms; for it would always be flattered and gratified, and will not away with roughness and Severities. It seeks and aims at Self in every thing: Whatever it designs or does, Self is the Principle, and Self is the end. 
1. Self-love.  From this it is that it takes its measures of all Dispensations and Doctrines: For these things that please and favour Self most, are, in its estimate; the best; and whatever doth across and offend it is presently accounted evil. In a word, Self is the Deity that corrupt nature adores, to which it refers all things, and by which consequently Men are set at the greatest distance from, and most visible opposition to God: For in effect men in this case do put themselves in the room of God, and fall down before and Worship themselves, and so become their own Idol, and give that love to themselves which is due to God only. For all which, it evidently appears how necessary it is, that young Ones be early instructed with Job 
Job. 42.6.  to abhor Themselves, that is, absolutely to disclaim and renounce Self, together with all the dictates and inclinations of it, as infinitely worthy of hatred and dislike. And to do this, they must be urged from the consideration of that degeneracy and corruption, these wants and imperfections, these Weaknesses and Diseases that are visible in them, and whereof they cannot but be very sensible. And hence they are to be convinced that in themselves, who are but sinful, corrupted and miserable Creatures, there is nothing lovely, and consequently that Self hatred and not Self love is their Duty: But in the mean time, they are to be informed, that this self-hatr'd must only aim at, and terminate in the ruin and destruction of corrupt Nature. It is their duty to preserve and support their mortal Life by all lawful Means, but then their design in so doing must be, that they may have the longer time, and greater conveniencies for crucifying the old man: And when they cannot any longer get it kept, either because nature hath come to its utmost period, 
Psal. 90.10.  or because a good conscience and the Love of GOD oblige them to sacrifice it, then they must cheerfully and patiently submit to Death, as the Holy JESUS their Blessed Pattern did, rejoicing to be comform to him in all things. And when Parents have thus discovered unto their Children how unsuitable it is for poor, and empty, and degenerat Worms to love themselves, in whom there is nothing, but what deserves hatred and aversation; It will be a seasonable Juncture to address their Love to GOD, that sovereign, and infinitely lovely Object, for whom this Noble Faculty was planted in the Soul, and Who, as He is in Himself the source of eternal Beauties, Perfections and Realities, so in the Love of Him,( which when it is sincere, ardent and prevailing, is inseparable from the Fruition of Him,) consists the Beauty, Perfection and Blessedness of our Souls.  
2. Self-Will, 
2. Self-will.  This is another very eminent branch of corrupted nature, and immediately issues from self Love; for when men becomes lovers of their own selves, there is nothing in Self that is dearer to them than their own wills, these they would have set up as absolute Dictators, and are impatient that they should be contradicted: And therefore one of the most considerable duties which Parents owe their Young Ones, and one of the greatest kindnesses they can do them, is to habituate them betimes to deny their own wills; For the will of man, since the entrance of sin is corrupted and disunited from the Will of GOD, and consequently is become a very dangerous Guide; and yet this is the guide, I mean, our will as separated from the Divine will, that we are all inclined to follow. This is that which we would set up as the measure and rule, not only of our own actions, but of the actions of others also, yea even of these of GOD Himself, at whose providential Dispensations we repined and murmur, when they seem not to suite, or agree with our capricious and corrupted wills. Now this carnal self-will begins very early to discover itself in Young Ones, and therefore Parents must very seriously endeavour to enure them to the denial of it, and in order thereto, take all occasions lovingly to break and crush it: I say lovingly to intimate, that a great deal of prudence, and discretion is necessary, for the discharging this part of their duty; for it ought to be so managed, as that the Children may be sensible, that it is their good and advantage that is aimed at, in this crossing, and not gratifying their wills; they should so deal with them as to let them see, that all the severities used towards them, are the result of love to them, and tenderness for their welfare. As little humour, and passion as possible, should appear in their way of treating them for otherwise, instead of teaching them, to deny their wills, they will teach them, to be humorous and self willed; for an humorous and unaccountable conduct in the Parents, will naturally instil humour and wilfulness in the Children: 'tis true Parents are not obliged, neither ought they, to give reasons of all the particular instances of their conduct towards their Children; it ought to satisfy them in the general, that whatever thcir Parents do to them, or advice them, is for their good, and so they are obliged to obey implicitly, even, when they cannot understand the reasons of every particular Duty. But still the Parent should deal with them, as much as possible they can in lovc and meekness. And by this means they will become tractable, docile and obedient, and more ready to notice, and follow the Wills and Commands of their Parents, than their own. It is the common course of Parents to please their Children so long, by letting them have what they crave, and what they will, till their Wills are so used to be fulfilled, that they cannot endure to be denied, and so can endure no Government, because they can endure no crossing of their Wills. To be obedient, is to renounce their own wills, and to be ruled by their Parents, or Governours Wills: To use them therefore to have their own Wills, is to teach them Disobedience, and harden them to a kind of impossibility of obeying: They must be  told often with Familiartiy and Love, of the Excellency of Obedience, and how it pleaseth God, and what need they have of Government, and how unfit they are to govern themselves, and how dangerous it is to have their own Wills. But the great Design that Parents should aim at, in breaking the Wills of their young Ones, must not be, merely to train them up in a Submission to themselves, but to dispose them for, and to direct them to an absolute acquiescence in, and obedience to the Divine Will; and therefore they are to be informed, that the Wise and Holy, the just and good will of God, must be the Rule and Measure of their Wills: That is, that they must Will only in conformity to his blessed Will, and that whatever it enjoins, is to be obeied without reserve, and without dispute, and all its Dispensations cheerfully acquiesced in, even when the reasons of its injunctions, and disposals are not understood; being well assured, that whatever it commands or dispenses, even though across to, and disagreeing with their corrupted Wills, is really for their good. And to this absolute submission to the Divine Will, they are to be encouraged 1. From the example of Christ, who 
Joh: 5.30.  Sought not his own Will, nor 
Rom. 15.3.  Pleased himself, but in all things, and on all occasions, very cheerfully said, Father 
Luke 22.42.  not my will, but thine be done. 2. From the consideration of the unspeakable advantage of this practise; for what greater Happiness can there be, then to have their own weak and foolish Wills to be managed, and governed by the infinitely wise and good Will of God; who, because he is Omniscient, knows what is best for them, in all States and Conditions of Life; and because he is infinitely Good, will not fail, in every circumstance, to choose and pitch on that, which will be most for their advantage.  
3. Self-esteem, 
3. Self-esteem  As corrupt nature dearly loves itself, so it highly valves itself; for being wholly averted from GOD, and from the view of his Glorious Beauties and Perfections, its Eyes are turned towards itself, and views and considers only its own fancied Perfections, and swells with big apprehensions of itself Hence it is that corrupt nature greatly desires applause, and Praise, and Commendation; it would have itself Honoured and Respected, yea even in a manner Deified and Adored; and in whatsoever it does, especially in Religious things, it aims at its own esteem; and if it happens to fail in any thing, it regrets, not that GOD is dishonoured, or his own Soul, or the Souls of others prejudged, but, that dear self is reflected on, and dishonoured; for it cannot endure to meet with disgrace, or contempt, it scorns to obey and to suffer, it Loves, and would have the finest things, and the highest places, would be superior to all, and looks on others with slight and disdain: It sees not its own Miseries and Deformities, or if it doth, it sees them under quiter another Aspect, that is, as pleasant, as agreeable and decent; for it will defend its own Vices, and vizard them over with the masques of virtues, and recommends its own practices as the only imitable patterns; so that Pride is one of the most accursed Weeds that is in corruped Nature; 'tis deeply rooted in it, and very early and insensibly Springs up and manifests itself, and is in effect a kind of spiritual Antichrist, which opposeth and exalteth 
2 Thes 2.4.  itself above all that is called GOD. Whence it is evident that it is the indispensible duty of Parents, to check this hateful 'vice in the first appearances of it, and to use all possible care to root it out, which otherwise will infallibly prove ruinous and destructive to their Souls. But alas! Parents generally are so far from endeavouring to discover this abominable weed of pride in their Children, with design to suppress and extirpat it, that they cherish, and foment it, by flattering, praising, and commending them, and arraying them in fine apparel, and by such other practices, as naturally tend to beget in them Self-conceit, and big opinions of their own worth: But such as incline to be tender of the eternal welfare of their Young Ones, must steer by another compass, and therefore to these, I would recommend. 1. That they endeavour to make their Children know themselves well, for( as a very excellent and most divine Soul observes) True Humility consists in a perfect Knowledge of Ones self. For he that knows himself well can never be proud, nor have any esteem of himself, he will not glory in the praises and honours of men; he will not desire Riches to be adored or served, for an humble heart believes that it deserves nothing, and the least things content and satisfy it; an humble heart is not in wrath for being abased or despised, because he seeth, in knowing himself, that he deserves nothing, but is worthy of all contempt. And whereas that is not practised among men, it is because they know not themselves, and so judge themselves worthy of esteem and honour, riches and service, and that makes them proud: For if they observed well whence they are, what they are, and what shall become of them, it were impossible that they should in the least esteem themselves; on the contrary, they would see that they deserve all sort of contempt, because they are as to the soul, frail, ignorant and unconstant, and as to the body full of miseries, infirmities, and diseases, liable to death and corruption:  
This and much more to the same purpose, ye will find set down, with a great deal of ingenious and Christian simplicity, and plainness, in a Treatise 
Solid virtue by A Baurignon Letter 4.& 5.  lately done into English, which tho these squeamish Stomacks, who cannot digest Solid Truths, unless when set off with the ornaments of human Oratory, and with the rigid coherencies of the methods of the Schools, will not perhaps relish, yet these good Souls whither learned or unlearned, who truly love Divine Truths for themselves, and without respect of their outward dress, will peruse it, I persuade myself, with a great deal of satisfaction and profit. But to return to our design, Parents cannot choose but discern from this, that it is their duty, in order to prevent the growth of Pride in their Children, to begin very early to make them sensible, that they are fallen and degenerated creatures, and that they have nothing they can call their own but their sins and corruptions, their wants and Imperfections, and that therefore they ought to have mean thoughts of themselves, and to believe that they deserve nothing, but the worst of things: And that when they are praised they ought to disclaim it, as not being their due, and when they are ill treated, meekly and calmly to submit to it, as being that which justly belongs to them. O how happy were it for the Souls of Young Ones, if Parents did endeavour to beget such a frame and spirit as this in them, from their tenderer Years. 2. They are to recommend to the consideration of their Young Ones, as a most sovereign antidote against the poison of Pride, the practise of the blessed JESUS, whose whole life was a constant and uninterrupted discovery of the profoundest Humility, and recommended it unto all, who would be eternally happy, to become his Disciples in this, Learn of 
mat. 11.29.  me, saith he, for I am humble in heart. Now since he, who was Holy and Harmless, and in whom dwelled the fullness of the Divine Nature and Perfections, did, having assumed our Humanity, and designing to be our Pattern, Exercise a continual Humility, how infinitely Just is it that we, who have nothing in us, but a fullness of Sin and Corruption, should imitate him in this, tho for the Love he bore to us, Made 
Phil. 2.7, 8.  himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Men: And being found in fashion as a man, humbled himself, and became Obedient unto Death, even the Death of the across.  
4. Self-Confidence, 
4 Self-Confidence.  Corrupt Nature apprehends a Self-sufficiency, and looks upon itself as a kind of independent being, its Language will be much of the same Strain with that of Laodicea 
Rev. 3.17.  I am rich and increased with Goods, and have need of nothing. It sees no necessity of Divine Grace, nor of a Righteousness, whereof it should not be the Author and cause: It fancies that it can by its activity, and natural efforts, spin a Righteousness out of its own bowels, that will sufficiently qualify it for Heaven: In all difficult circumstances, it will run to its own wisdom, and in all wants to its own imagined fullness: It believes that it can attain to the true meaning of the Holy Scriptures, and comprehend Divine Mysteries, by its rational Speculations, and Critical Learning, and needs not go to learn Divinity at any other School, or depend on any other Teacher then that of its reason, assisted with the outward Revelation. Thus all men are naturally Pelagians, that is, such as are not sensible of the corruption of their Nature, nor will own the necessity of a Cure, nor seek after the only healing Antidote, namely the Divine Grace. Hence it appears, that Parents are highly concerned to endeavour, as soon as possible, to beget in their Children a deep sense of their emptiness and insufficiency, their darkness and ignorance, their weakness and folly, their impurities and corruption, and solidly to convince them that there is nothing in themselves that can relieve them against these Miseries, but that it is God only that by his Light and Grace can restore, heal and purify their Souls, enlighten their Understandings, calm and satisfy their Desires, acquaint them with the Secrets, and open their Eyes to see the wonders of his Law. And that consequently it is their Duty wholly to distrust themselves, not to lean to their own Understandings and natural Activity, but entirely to commit themselves to the Operations and Conduct of the Holy Spirit, who not only assists and operats in all, who sincerely desire and admit of him, but even prevents their Desires, by his gracious Motions and Solicitations, whereby he awakens them to desire, But something to this purpose hath formerly been insisted on, and recommended.  
5ly. Sensuality, 
Sensuality.  As Corrupt nature hath a great aversion for what is painful and uneasy to it, so it hath a wonderful liking to what ever flatters, pleases, and agreeably affects it. It would willingly Swime in pleasures, and not feel any thing but what is smooth, delicious, and Relishing: And indeed there is no doubt, but these inclinations, and desires which we have after joys and satisfaction, are deeply rooted in human Nature, but they are such as were designed for quiter other joys than these, to the research whereof corrupt nature applies them: for it seeks no other pleasures than such as immediately issue from the Creatures, and if it have abundance of these, it concludes itself happy enough, although it never feel any of these higher, truly Satisfying and only permanent joys, which flow from the Presence and Operations of God in the Soul, and hence it is, that corrupt Nature is so excessively addicted to these pleasures, which come to it by the natural Senses. It is certain, that as the essential happiness of Man consists in the perception, and fruition of the Light and joys of GOD, or in these Felicities which GOD doth immediately, and by Himself communicate unto the Soul; So doubtless, GOD designed a kind of Accessary Happiness to Man, by means of the senses, for in the state of Innocence, the Senses were as so many Windows, at which the Works of GOD, these beautiful Representations of His perfections, did enter, and were presented into the Soul of Man, and by which he did agreeably feel their several impressions, which were to him, both as so many memorials of the Divine excellencies,& as incentives to oblige him to ascend in grateful, and becoming acknowledgements, to that most generous and most powerful Goodness, which not only gave Being to such vast Numbers of Amiable and Glorious Creatures, but also gave him capacities, and powers to feel their delightful Qualities, so that man in this state, did not rest in these pleasures, which were afforded him by means of his Senses, nor view them without respect to any other thing but his own satisfaction, but by them, his mind was carried up to the Contemplation, Love, and praise of their glorious Original; and so he did feel, and see, and taste GOD in every Thing, and referred all things to Him: But now in this state of degeneracy and corruption, how lamentably is the Scene altered? for instead of taking occasion from the pleasures which our Senses afford us, by their converses with the Creatures, of devoutly mounting up to the Blessed Source of the sweetnesses and perfections that are in them, we use them only as means of our own satisfaction: Corrupt nature doth not any more either seek or feel GOD in the Creatures; and that which it aims at, in the use of its Senses with respect to them, is its own ease and pleasures; For( as the excellent Person lately mentioned hath it) if the eye 
Solid virtue let. 6. page. 43.  please itself now in looking on beautiful and pleasant things, it is only to satisfy itself, and not to refer them to GOD their Author, as he did before sin: and if ●he hears melodious sounds or harmonies, it is only to delight and recreat himself, and that too in this valley of miseries, where he ought rather to mourn in embracing the chastisements of GOD because of sin: And if he will satisfy his smell by good odours, it is to repel the putridity which sin hath brought upon Nature. And if he will satisfy his Feeling, it is but to defile his Soul by these unlawful pleasures which he takes in Feeling. And so we may add with respect unto the Taste, that the design which we propose to ourselves in Eating and Drinking, is not merely to relieve the necessities of Nature, which doubtless is allowed us, but to gratify self, and hence it is, that we are not pleased, with the courser Entertainments, but we desire and search after the more delicious and pleasing Meats and Drinks, which do the more agreeably touch our senates, and consequently affords corrupt Nature the greater pleasure. And therefore it is certain, that Parents should take great care to speak to their Children, dishonourably, and with disparagements of sensual pleasures, and seriously to tell them, that these are infinitely unworthy of Creatures that were designed for the joys and Felicities of GOD. And that they may discharge aright this part of their Duty, I shall recommend five things unto them.  
1. That they inform their Children, That their inordinate addicting themselves to sensual pleasures, will insensibly, and yet most effectually extinguish the Love of GOD in them, and draw away their hearts from Him: There needs no more( as the Author just 
Sol: vert: le●: 7. page. 50.  now cited observes) but to follow them, and their inclinations, to turn us away from GOD, and remain in the way of damnation, for no sooner loose we the Reins to our sight, but it pleases itself to behold beautiful and curious things, and no sooner have we considered them, but we covet them. And if we yield to the sense of Hearing, the heart delights in it, and the affection is drawn to it. It is even so with smelling, where the sensitive part takes pleasure. And if we please ourselves in Taste, all our care and study are employed to search means to satisfy it, and that sense is more unsatiable than any other, and precipitats unto all sorts of sins. Moreover, it excites the sense of Feeling; for he that pleases his taste, seeks also to satisfy his feeling with pleasure and satisfaction. Even all the five Senses are moved only by the love we carry to ourselves, and desire of affording ourselves pleasure. Now assuredly all these things withdraw us from GOD, and from Dependence on Him, For He hath commanded us to love Him with all our heart, and so wills not that we fix our hearts on things so frail and vile, as are the Sight, Hearing, Smelling, Taste, and Feeling; for it is unworthy of the Divine Soul that GOD hath given us, and which is capable of Loving an Eternal GOD, Who desires and commands that we love Him with all our hearts, to give its Love to such poor and mean satisfactions, as are the pleasures of sense. So that the Man that hath effection for his senses, voluntarly quits the Dependence of GOD, seing he doth not submit himself to his will, who requires that we should love him with all our heart. Men commonly think that they may gratify their Senses, and love the pleasures they afford, very innocently, and without any encroachment on the great Command of loving GOD with all our heart; but were we sensible how deeply our Senses are corrupted, how prove we are to love ourselves and our satisfactions, and how easily the pleasures of sense imposes on us, and quickly gain such interest in our affections as will justly denominate us to be Lovers of pleasures more then Lovers 
2 Tim 3.4.  of GOD, We would soon be convinced, how necessary it is, in order to return to, and keep ourselves in the Love of GOD, entirely to deny and abandon these kinds of pleasures.  
2. They are to tell them, That the pleasure of Sense are amongst the most powerful baits, that the devil makes use of to draw men to perdition, by engaging them to sin, and diverting them from the Love and Obedience of GOD, he very well knows the inclinations of men, and what it is that is most apt to gain ground on their hearts, and accordingly suits and accommodates his temptations; And because a long experience hath taught him, how prove men are to follow the pleasures of their senses, he fails not to address these to their fancies, in the most flattering and inveigling circumstances that may be. Thus the Devil laboured 
Sol: Vi●: let 7. p. 50.  violently from the beginning of the world, to pervert man from the will of GOD, who had created him with design to delight himself with him, and for that effect commanded that he should love him with all his heart; there cannot be delight but with what is beloved; And therefore GOD will be loved of Man with all his heart, and commands that he place his affections on nothing else but on Him alone. The devil no sooner perceived that, but he enticed him by the five natural Senses,( which are as the five windows of our heart,) that he might withdraw his heart and affections from GOD, and place them on visible and sensible things, the devil then first moved Adams heart to regard the beautiful creatures, which GOD had created for him; he moved also his sense of hearing, to give attention to the false persuasions of that old serpent, who made him believe that he should know good and evil, if he did eat the fruit of the three, which GOD had forbid him to eat of, he moved him to put his band to touch the Apple, his smelling to smell it, and his taste to eat it, and by that means the devil carried Adams heart and affections to the Creatures, and turned him away from the Love he owed to GOD: This was the first Temptation by which the devil assaulted man, and finding it so successful, there is no doubt but he still continues the same methods, and renews them in his attempts upon the posterity of Adam, and therefore it is certain, that we can never be diligent enough in watching over our senses, which are the passages by which the devil attacks our Souls, with the fiery darts of his temptations, with design to destroy and ruin them.  
3ly. Since it is certain that some use of our sense is allowed us: Yea, even is necessary for us, for if we did not use them, it were not possible for us to live; And therefore, that there may be no miscarriage committed in the Lawful and allowed use of them, Three things are to be earnestly recommended, and prest upon Children, 1. That they take special care, never to gratify their sense in any excessive and extravagant manner, but that they strenuously labour to confine them to what is simply necessary. And to know what that is which is simply necessary, we need not but seriously consult experience, conscience, and the love of GOD, which, if we are willing to be resolved, will soon determine us: For there cannot particular Rules be prescribed here, so great is the variety, and difference of the constitutions of men: only it is certain that nature will be content with a little, and that if men did live according to the rules of a strict sobriety, they would soon discern, that less would satisfy them than ordinarily doth it is certain that this is the safest measure we can walk by, for as long as we keep within the bounds of necessity, we do not sin; but if we transgress these limits, we easily slip unto intemperance. 2. They must beware, that in a ●●owing their senses what is necessar●, they do it not with design merely to gratify their sensual appetites, for this were( that I may yet once more use the words of the Divine, A Bon●ignon) to satisfy ourself love, which to do, is certainly evil, because that is an affection we carry to ourselves: Now our affection and love ought to he confined to GOD alone and not to things so base and vile, which we may well use but never love, seeing GOD will have our heart entirely. This was figured by the earthly Paradise, where GOD placed man at the beginning of the World: He gave him a full liberty to eat of all sorts of delicious fruits, but reserved that of one only three, of which He forbade man to eat: And that to let us understand that GOD does permit us to use all the creatures which He hath created for our use, provided we keep our affection for himself only, 3. They are to be taught, when they feel the pleasure of their senses, and perceive the creatures that cause these pleasures, not to stop in the sensation of them, or in the consideration of the objects that occasion them: But by means of them, with love, praise and admiration, to lift up their Hearts constantly unto, and devoutly contemplate, that adoreable, most powerful, and most Communicative cause that gave b●ing to these creatures, endued them with such gratifying qualities, and gifted them with faculties to feel the pleasure that result from them. It is a most brutish thing, and very unworthy of intelligent beings to view the creatures only with respect to themselves, and because of the pleasing impression which they make on their senses. The Creatures were not given us that we might merely fix and stay in themselves, without any higher prospect; but that by them we should sally up towards their bountiful Auththor, and so return and offer up his own creatures to him, as whole burnt-offerings from the Altar of inflamed and ravished hearts. And therefore, when we see beautiful objects, hear harmonious Sounds, or smell fragrant odours, taste delicious meats,& liquours, or touch agreeable things; We should improve these pleasures into opportunities of Devotion, and look upon them as our remembrancers of the rich and munificent Bounty of GOD.  
4ly. It is further to be recommended to the Consideration of Young Ones, that by excessive indulging themselves the use of sensual pleasures, or even by using of them at all without the mentioned References, their Souls will be sadly dishonoured, will become brutal, dark, and polluted, voided of GOD, and unsuitable to him, and uncapable of his Heavenly Delights: These excellent Spirits of ours, that were made for lodging the Deity, and for feeling these unutterable joys that are unseparable from the presence of GOD in a purified Soul, are horridly prostituted and abused, when only employed in entertaining and conversing with the creatures, and in feeling these poor and mean satisfactions they can afford. How unbecoming is it that a Chamber of Presence, where the King with his Noble Attendants, and spendid Retinue ought to be only entertained, should be filled with Frogs Toads and Serpents, with poison, vermin, and excrement; just so it is that we treat our Souls which were designed to be filled with GOD, and His joys, where we admit nothing to enter unto them, but Creatures, corruption, and sin.  
5ly. They are in the last place to be admonished, that, when any Objects noisome and offensive to their senses come in their way, they remember that this is the Fruit and Consequence of sin, which hath lamentably polluted and putrefied and put an horrible confusion and disorder in every thing without them and within them; for doubtless there was nothing but Purity and Agreeableness, beauty and good order, delightful Harmonies, and delicious Fragrancies in the Creatures when they came out of the hands of GOD, from whom nothing could issue but what was exactly representative of his beautiful, most agreeable, and most perfect Nature.  
And therefore when any thing of a contrary Nature and Q●a ity affects our senses. It should oblige us patienly to bewail, hearty to abhor, and resolutely to turn from sin, the fatal cause of all the disagreeablenesses and disorders that are in Nature.  
6tly, Covetousness, 
6. covetousness,  GOD the Blessed Father of Spirits, when He gave being to the Soul of Man, amongst the many Divine, and noble Capacities and powers bestowed on it, he endued it with the Faculty of desiring infinitely: And this He did because He designed to form a Creature, that should be capable both of inquiring after& enjoying an infinite Good: For if we did not desire infinitely, we could not enjoy infinitely, it being impossible that we can enjoy more than we desire, That is, then we have Capacities fo●: For on the Supposition, that we did enjoy more than we desire, we could not sensibly enjoy it, and what we do not sensibly enjoy, we do not enjoy at all, so that the Capacity of Desiring is the foundation of all Delightful Fruition Now these vast and comprehensive desires are so essential to us, and so unseparable from our thinking natures, that we can never lose them: And though by our fall and degeneracy, we have undergone many sad changes, yet we have suffered none in this, We still retain our mighty and vehement desires; The mischief only is, that we do not direct them to their true objects, for Corrupt Nature being wholly allienated from GOD, it runs to the Creatures, it feels its wants and desires, and searches after supplies, but knows not where to find them. In itself it meets with nothing but emptiness, and it is unaequainted with, and disaffected to the living source of true and solid satisfactions; And therefore it carries it's craving and hungry desires to the World, and the things of the World. Hoping to find a full Satisfaction in drawing out of these broken Sisterns: But alace! It meets with a sad disappointment, and finds by experience, that the more it drinks of these muddy Waters, the more restless 2nd dissatified it's desire are: Now this inordinat and excessive letting lose of our Desires after the Creatures, is that Covetousness so severely forbidden in holy Scripture,& whereof very early indications are discoverable in young ones: For we may observe as soon as these little Creatures begin to notice things, how eagerly they grasp at them, and how impatient they are until they make themselves masters of what they see. These are certainly the first appearances, and the early buddings, of the sin of covetousness which if not seasonably checked and controlled, will gather strength as they grow in years. And therefore a considerable instance of the care of Parents must be, that they diligently guard against the Springing up of this pernicious Root. And that they may manage this part of their duty as they ought, I recommend the following particulars, 1. That as soon as their Young Ones are capable of it, they acquaint them with the true object of their desires, that is with GOD, that they display as they best can, his Divine Beauties and Perfections before them; that they tell them, that the reason, as hath been already intimated, why they were doted with the noble faculty of desiring infinitely, was, that they might vigorously pursue after, resolutely fix on, and eternally possess an infinite Good. That this is the only object that can fill and satisfy the cravings, compose and calm the intenseness, and delightfully quench the ardours of their mighty desires. And in fine, that they let them understand, that it was towards this all satisfying and Blessed Object, all Good Souls have addressed this Divine Faculty. So these Devotionists in Isaiah 
Isa: 26.8.9.  The desires of our Souls( say they) is to Thy Name, and to the Remembrarce of Thee: To which the Prophet subjoins an account of his own practise to the same purpose; With my Soul have I desired Thee in the Night, yea with my Spirit within me will I seek Thee early. 2ly, That they speak to them disparagingly of the pomps and vanities of the World, and represent gold, and riches, honours, and ornaments, Lands, and possessions as things infinitely unworthy of their desires; not only, because they are momentany, and impermanent, for the 
1 John 2, 17.  World passeth away and the lusts thereof But also that they are so far from giving satisfaction, that they fill the soul with anxious and disquieting thoughts: for in the Estimat of the wise man All 
Eccles: 1, 14.  is not only vanity but vexation of spirit▪ also, 3ly. Let them be seriously put in mind of their Baptismal Vows, by which they expressly engaged themselves to renounce all the covetous desires of the World; And from this let them be made sensible, that every inordinat setting their hearts upon the things that are on earth, is a visible breach of these sacred obligations. 4ly. Let them set before their eyes the example of the Blessed JESUS, who was so far from desiring, that he constantly, generously, and universally, contemned the riches, and grandours, the State, and magnificence, the pomp, and glories of this vain World; and choosed a poor mean, and despised Life: And this he did that he might let us see, what circumstances are properest for this state of Trial, namely, not fullness, Ease and Plenty, honours, state, and dignities, but rather the contrary, poverty, meanness& disgrace, as being most suitable to that mournful and penitential life, which we should led in this valley of tears, and most opposite to the inclinations of corrupt Nature, which it is both our interest and duty to suppress and control. 5ly. These portions of Holy Scripture that dissuade from covetousness are to be rendered familiar to them; Such as are these that follow 
mat 6.24.  You cannot serve GOD and Mammon. 
Col 3: 2.  Set not your affections on things on the Earth 
Jam: 4.4.  Whosoever will be a friend of the World, is the enemy of GOD, 
● Joh: 2.15.  Love not the World nor the things of the World, if any man love the world th● Love of the Father is not in him. These Divine Aphorisms are to be seriously inculcat on them, as often as it shall be thought seasonable. 6tly. Let them be made sensible that by rhis inordinat devoting of their desires, to the pursuit and research of worldly things, they not only prostitute this noble faculty, by debasing it to poor, mean, and undue objects, but also, they contract an habitual Aversion and Disaffectedness, to these Blessed Objects for which they were designed. They become dead to GOD, and to the Things of GOD, they neither long for them, nor find any savour in them, no more than a sickly stomach can desire, or a vitiated palate relish, the most exquisite fare. Yea further, by ●●naging this Faculty at this rate, they do effectually and necessarily pave the way to eternal miseries; for the things of this World to which they have confined their desires, are momentany and vanishing, and will infallibly end with this Life: And therefore they must enter into the other World with nothing else but vast, and empty, violent and craving desires, which being forever deprived of the objects they did affect, and habitually disaffected to these that only could make them happy, do certainly lay the Foundation to the most exquisite callamities: For( as a very judicious Author well observes) Every 
Scot C●r● L●e part page. 57  Lust the Soul carries unto the other World, will by being eternally separated from it's pleasures, Convert unto one helpless Desire, and upon that account grow more Furious and impatient: For of all the Torments of the mind, I know none that is eomparable to that of one outrageous Desire, joynyed with despair of Satisfaction, which is just the ease of sensual and Worldly minded Souls in the other life, where they are full of sharp and unrebated desires, and like Starved men shut up between two dead walls, are tormented with a fierce, but hopless hunger, which having nothing else to feed on, preys and Quarries on themselves, and in this desolate condition, they are forced to wander to and fro, with a restless rage, an hungry and unsatisfied desire, Craving Food, but neither finding nor expectng any; And so in unexpressible anguish they pine away a long Eternity. And though they might find content and satisfaction, could they but Divert their affections another way, and reconcile them to the heavenly Enjoyments; Yet being irrecoverably pre-engaged to Worldly and sensual goods, they have no Savour or Relish of any thingt else, but are like Feverish Tongues, that disgust and nauseat the most grateful liquours, by reason of their own overflowing gull.  
§. XVIII. 9. 

§. XVIII. 9. That Children must be very carefully taught to suppress and mortify their Irascible Passions.  
The most effectual methods of doing this Particularly deduced, in recommending some things to the care of the Parent, and some things eo the consideration and practise of the Children.   Another thing Parents must evidence a timeous care in Instructing their young ones about, is the right mannagments of their Passions. These are very strong in Children, for their Blood is hot, and their reason feeble; And therefore they had need to be under the Conduct and influence of a prudent director. As to these Passions that are called concupiscible, namely desire, Love, Joy, and their attendants; I am not here to concern myself with them, hoping that all Pious Parents will in what hath been said already, and particularly in the Section immediately preceding, find sufficient instructions how to carry with respect to these, which in some Amount to this, to wit, that young ones be so trained as that their desire breath after GOD alone; Their Love be confined to Him, Their Joy arise from some degrees of his presence already possessed, and from the hopes of a full fruition; Their fear be to lose their interest in him, and their grief for having offended him, and being at a distance from him. It is the Irascible passions namely, anger, wrath, hatred, malice, Envy, and Revenge, That I am at present to direct Parents how to subdue and mortify in their Children. These are the black and violent Passions that offer the greatest Indignities to Reason, that reject and scorn all it's sober dictates, that precipitate and hurry Men e're they are ware unto a thousand wild extravagancies, Yea, and that fear and Torment, disquiet and crucify, even these very Souls that harbour and entertain them. These passions are visibly the consequence of the entrance of sin into the World; for I cannot understand what room or use they could have in pure and incorrupted nature, that is, if neither Angels nor Men had sinned, but all things had continued in that innocence, rectitude, and glory, in which they were at first created. It is by letting these fierce& untowardly passions have an uncontrolled swing and liberty, that the interests of corrupt nature get a full establishment in the Soul, and that Men are transformed into Devils: And therefore it cannot be but the Advantage as well as the duty of all, vigorously to endeavour the suppression and even extirpation of them, both in themselves and in all that they have interest in. I shall not need to advertise Parents that these passions are deeply rooted in their Children; For they naturally issue from corrupted Natures, such as theirs are; And accordingly they bewray themselves, not only in the more advanced years, but even in the very Infancy of Little Ones, which the Parents are made sensible of by a frequent and uneasy experience. What Parents are to do during the Infancy of their Children with respect to the effects of corrupted Nature that then begin to appear in them, I hope I have already 
§. 13  sufficiently declared: But it is in their riper years, as their capacities, and discretion advance, that the mortification and cure of these passions are to be most effectually attempted. And in order to the doing this to the best Advantage, I shall acquaint Parents with some things that they are to do themselves, and some things that they are to recommend to their Children.  
1. The particulars I would enjoin Parents on this head, are these. 1. That they do not themselves, nor suffer others needlessly and too often to rankle and exasperat their Children, and so awaken their passions; But that they labour as much as possibly they can, to preserve them in a smooth, and gentle, easy, and agreeable Temper: For it is certain, that by their being always kept freting, wheening, and crying they become habitually froward stormy and passionat. To this purpose I may allege, or at least accommodat that of St. Paul 
Eph: 6.4.  Fathers provoke not your Children to wrath. The reason of which injunction, besides that mentioned by the Apostle elsewhere 
Col: 3  taken from the fear of being discouraged, we may conceive to be this, namely, lest by the rigid and sever Treatment of the Parents, the Children be rendered froward, peevish, and passionat: For it is certain that when Parental Authority, degenerats unto tyranny, humour or arbitrariness, it will be so far from preventing or reforming miscarriages, that it will dispose for disobedience and contempt, and beget and cherish perverseness and ill nature. 2ly, That they do in their own conversations, set before their Children the example of Meekness and Gentleness, Patience and Contentedness, Charity and Forbearance; and such other Graces as are most opposite to the irascible Passions. I assure myself, that if Children did see Sweetness and Benignity daily exemplified by the Parents, if they found them never in anger, but upon grave and important Occasions; this would be a very powerful Mean to derive agreeableness and good Nature into the Children, who are naturally prove to imitate what they see the Parents practise. Whereas if they shall always see their Parents Stormy, and out of humour and discontented, apt to quarrel, to resent, and to take vengeance, this will insensibly convey ill nature into them; for we soon learn the Dispositions, and the manners of those we daily converse with. But this of the Example of the Parents, is of universal Influence in the Education of the Children, and therefore must be particularly treated of under another head. 3ly, They are not by any means, to be allowed to do any thing, that may Excite, gratify or cherish ill nature, hatred or revenge. And here it will not be unseasonable to communicat the Advice of a late Celebrated Writer 
Look in his thoughts concerning Education.§ 110. p. 130.  One thing( saith he) I have frequently observed in Children That when they have got possession of any poor Creature, they are apt to use it ill: They often torment and treat very roughly young Birds, Butter-flies, and such other poor Animals which fall into thier hands, and that with a seeming kind of pleasure. This I think should be watched in them, and if they incline to any such Cruelty, they should be taught the contrary usage; For the custom of tormenting and killing of beasts, will by degrees harden their minds, even towards Men: And they who delight in the suffering and destruction of inferior Creatures, will not be apt to be very compassionate or Benign to those of their own kind. Our practise takes notice of this in the exclusion of Butchers from Juries of Life. and Death Children should from the beginning be bread up in an abhorrence of killing and tormenting any living Creature, and be taught not to kill or destroy any thing, unless it be for the Preservation or Advantage of some other that is Nobler. Our Author cannot be persuaded, but this barbarous and inhuman disposition, which Young Ones bewray, is foreign and introduced: And certainly though the principle of this, and all other perverse dispositions, be unquestionably rooted in degenerate nature, yet if we consider it as an habit, we may justly say, that it is excited and begotten by Custom and Conversation. For as he adds; People may teach Children to strike, and laugh when they hurt or see harm come to others: And they have the example of most about them to confirm them in it. All the entertainments and talk of history, is of nothing almost but fighting and killing: And the honour and renown that is bestowed on conquerors, who for the most part are but the great Butchers of Mankind, farther misled growing Youth, who by this means come to think slaughter the laudable bussiness of Mankind, and the most heroic Virtue. Thus custom plants unnatural appetites, and reconciles us to that which it has laid in the way to honour: Thus by fashion and opinion, that comes to be a pleasure which in itself neither is nor can be any. This ought carefully to be watched, and early remedied, so as to settle and eherish, the contrary and more natural temper of Benignity and compassion in the room of it: Thus doubtless nothing that savours of Cruelty, nothing that is inhuman, nothing that satisfies the black passions of envy, malice, and revenge ought to be countenanced in Children: On the contrary if the Parents shall observe that the inclinations of their Children, haue a special Tendeney to gratify these affections, they are to suppress them with all caution and care; which leads me,  
2. To tell Parents. What they are to recommend to their Children, in order to the suppressing and mortifieing these passions: And here, some things they are to recommend to their consideration, and some things to their practise.  
1. They are to recommend to their Consideration, these particulars, namely. 1. That if they follow the swing of their wrath and anger, and malice, envy and revenge, they will infallibly forfeit the repose and quiet of their minds; And consequently be certainly miserable in this world: For when these passions are allowed to rage and domineer without control or restraint, they necessary creat storms in the mind, and make it like the Troubled Sea, that cannot rest. Now if one be robbed of the peace and serenity of his mind he cannot choose but be miserable; for let a man's other comforts be never so many and so great, yet he cannot relish them, as long as his inward man is out of tune and disjointed: And yet to this disadvantage they pepetually expose themselves, who take no care to check and crucify their passions. For as an Excellent Author hath it 
Chr: Life part 1. P. 63  Whilst we are in this World, we must expect to be encompassed with continual crowds of evil accidents, some or other of which will be always pressing upon or justling against us; so that if our minds are sore and uneasy, and over apt to be affencted with evil, we shall be continually pained and disquieted. For whereas were our minds calm and easy, all the evil accidents that befall us would be but like a shower of hail upon the tylls of a music house which with all its clatter and noise disturbs not all the harmony that is within: Our being too apt to be moved unto passion by them, uncovers our mind to them, and lays it open to the tempest! And though Men imagine that by giving Vent to their passions they ease and alloy the evils that befall them, yet in effect they do but increase and aggravat them, because by so doing, they do, for instancc, add the torment of an outrageous anger to the indignities that are offered them, and the smart of a peevish impatience to the sufferings that happen them, and make their want more uneasy, through an invidious pineing at anothers fullness, and sharpen the injuries they meet with, by a mallicious and revengeful Resentment of them. 2. Let it be gravely represented to them, that these Passions, if they are indulged and continued in, until they Convert into inveterate habits, do necessarily sink the Soul into the miseries of Eternity: For when a man goes unto the other World with these black and ill natured Passions about him, in their full vigour, and without ever having used any effectual endeavours to suppress and mortify them, to be sure, he carries his Hell and his Devils in his very Bosom: For,( that I may deliver myself in the emphatical and sinewy words of the Eloquent Author 
Chr: life part 1. P. 64.  last mentioned) All the irascible affections are in their excesses naturally vexations to the mlnd, and do always disturb and raise tumults in it: For so wrath and impatience distracts and alienates it from itself, and confounds it's thoughts and shuffles them together, unto a heap of wild and disorderly fancies. So malice, envy, and revenge, do fill it with anxious biting thoughts, that like young Vipers, gnaw the womb that bears them,& fret& gull the wretched mind that forms and gives them Entertainment. And though in this World we are not so sensible of the mischief, which these black and rankorous Passions do us, partly because our sense of them is abated with the intermixture of our bodily pleasures; and partly, because while we operate as we do by these unwieldy Organs of Flesh; our reflections cannot be comparably so quick, nor our Passions so violent, nor our perceptions so brisk and exquisite, as they will doubtless be when we are stripped into naked Spirits: Yet, if we go away into the other World with these affections unmortified in us, they will not only be far more violent and outrageous than now; And we shall not only have a far quicker sense of them than now, But this our sharp sense of them shall be pure and simplo, without any intermixture of pleasure to soften and alloy it. And if so, Good LORD! What exquisite Devils and Tormenters will they prove, when an extreme Rage and hate, Envy and revenge shall be altogether like so many hungry Vultures preying on our Hearts, and our minds shall be continually bated aend worried with all the furious thoughts which these outrageous Passions can suggest unto us! When with the meager eyes of Envy; we shall look up towards the Regions of happiness, and incessantly pine and grieve at the felicities of these that inhabit them; when through a sense of our own follies, and of the miserable effects of them, Our rage and impatience shall be heightened and boiled up unto a diabollical fury: and when at the same time, an inveterate malice against all we converse with, and a fierce desire of revenging of ourselves upon those who have contributed to our ruin, shall like a Wolf in our Breasts, be continually gnawing and feeding upon our Souls, what an unsupportable hell will we be to ourselves! Doubtless that outward hell to which bad spirits are condemned is very terrible; But I cannot imagine, but that the worst of their hell is within themselves, and that their own Devilish passions are severer furies to them, then all those Devils that are without them: For Wrath, and Envy, Malice, and Revenge, are both the Nature and the plague of Devils; And though as Angels they are the creatures of GOD, yet as Devils they are the Creatures of these their Devilish Affections; They were these that transformed them from Blessed Angels unto cursed fiends: And could they but once cease to be Envious; and Malicious, they would cease to be Devils, and turn Blessed Angels again. If then these rancorous affections have such a Malignant Influence, as to blacken Angels unto Devils, and make them the most miserable, who were once the most Happy Creatures; How can we ever expect to be Happy, so long as we indulge and Harbour them. 3ly. Let them be obliged often to think on these Scriptures that dehort from these Passions, such as are these here noted 
Eph: 4.31.  Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you. 
Rom: 12.17: 19.  recompense to no man evil for evil, Avenge not yourselves: but rather give place unto wrath. 
mat: 5.22.  But I say unto you that whosoever is angry with his Brother without a cause, shall be in danger of Judgement, and whosoever shall say unto his Brother Racha shall be in danger of the Council, but whosoever shall say thou Fool, shall be in danger of Hell Fire. Certainly frequent, and serious reflectings on such passages, cannot fail to have a choice Influence on the Tender and unprejudiced minds of young ones, and dispose them infinitely to dislike these base affections, Against which there are so many, and so express inhibitions standing on record. 4ly. Let them be directed to to look unto JESUS, 
Heb: 12.2.  the Author and finisher of their Faith, who endured the across, and despised the shane. That is, who underwent all the rude and Barbarous useages that were done to him by an unthankful and unbelieving World, with admirable meekness and Patience. For when he was reviled, he reviled not again. 
Pet: 2.23.  When he suffered, he threatened not: But 
Isai: 53, 7.  as a Sheep before her Shearers is Dumb, so he opened not his Mouth. Doubtless, when we consider what was the Carriage of Him who was Innocence itself, when Injured, reproached, and ill treated, It cannot choose but powerfully engage us to comform to so Lovely a pattern, and resolutely to study to be Meek, and Patient under the most disobliging, and most exasperating provocations.  
2ly. To their Practiee, The Parents on this head are to recommend. 1, That they diligently labour to be truly endued with, and practise on all occasions, the graces and virtues that are opposite to the Irascible Passions, that is, as the great Apostle excellently hath it,* That they put on bowels of Mercies, Kindness, Humbleness of mind, Meekness, long suffering, that they forbear one another, and forgive one another; And that above all these things, they put on Charity: Which if it be seated, and prevails in the Soul, according to these Divine qualities, which St. Paul Attributes unto it, will prove the most sovereign antidote against these black and unmanning Passions: For 
1 Cor: 13.4.5, 6, 7.  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, beareth all things, believeth all things, hopeth all things, endureth all things. A Soul that is Beautyfied with these amiable ornaments, is( that I may use the words of the lately mentioned Author) Elevated above the reach of injury, and sits above the reach of Injury, and sits above the Clouds in a calm and quiet Aether, and with a brave indifferency hears the rolling Thunder grumble and burst under its feet. And whilst outward evils fall upon Timorous, peevish and Malicious Spirits, like sparks of fire upon a heap of Gunpowder, and do presently blow them up, and put them all in combustion, when they happen to a dispassionate mind, they fall like stones on a Bed of Down, where they sit easily and quietly, and are received with a calm, and soft compliance.  
2ly. When Chlidren complain of the little injuries and affronts that are done to them by their Camerads, and playfellows, Their Parents must effectually engage them to bear these treatments with Meekness and patience. They should tell them that they must suffer greater things than these, for the love of JESUS, that their Redeemer was himself ill treated in this wicked World, and that they should be content to be dealt with in it, as he was, since the servant is not above his Lord; That they must suffer with him if they would Reign with Him. Thus ought the Parents to mitigate, and divert the Resentments of their Children, and not give Countenance to any thing that may heighten or exasperate them; And therefore, it is that the Parents must not themselves, nor suffer their Children spitefully to threaten, to give reviling language unto, or take vengeance on the offenders,( For this were to inspire them with, and to root in them these execrable affections that we are cautioning against) but rather they should oblige them readily to forgive those that have injured them, and to do them some little Civilities or courtesy, such as they are capable of and thereby teach them to overcome evil with Good, 
Rom: 12.21.  It is true, when Children deliberately and wilfully, or out of ill nature, do some considerable hurt or prejudice to their Play-fellows, then their Parents or Governours must not fail to chastise them; But in the mean time, the injured must be taught not to rejoice, or take pleasure in the sufferings of him that hath done the wrong, but rather be grieved that his wicked nature prompted him to do such things as exposed him to punishment, and hearty to wish that his chastisements may reform and amend him. Thus Parents are very early to acquaint their Children with the maxims of the across of Jesus Christ, and to oblige them to practise accordingly. I know such Parents as comform unto the World, and follow its dictates in educating their Young Ones, will not readily down with this Injunction: They will be apt to say, that to train them up at this rate would be to render them cowardly and pusillanimous, to inspire them with snaking and sheepish dispositions; That they for their own parts are far better pleased to see their Children bold and courageous, apt to contend with, and domineer over their play-fellows, to do mischief unto and take vengeance on those that offend them; That such things as these, are indications that they have Mettle and Spirit; Thus the world and corrupt nature do dictat. But alas! they are quiter out in their Measures: For true Courage and Bravery do not consist in a heat& ferment of the Blood and Spirit, since at this rate mastiffs and Game-Cocks might commence Hero's; but in being so fenced and guarded with Divine Reasons and Considerations( such as these just now insisted on) as that no dolorous accident from without is able to invade our minds, or raise any violent commotions within us. He is certainly the bravest Hero that enters into the fields against himself, and combats his unreasonable and stormy affections, and continues fighting until he quell these monsters, and get such mastery over them, as that no temptations will prevail with him to be either envious in want, or impatient in suffering, or angry at contempt, or malicious and revengeful under injuries and provocations. 3ly. It will be fit to enjoin them, that they take care to check and control their passions in their first risings; That as soon as they observe them begin to appear, they endeavour vigorously to divert them, by some one or other of the Considerations above mentioned, or if they cannot get them at first wholly kept from making a stir within, that at least they hinder them from breaking out at the mouth in exasperating and opprobrious Language; Since if once we give them vent this way, they can hardly afterwards be managed and restrained; For our words will add heat and fire to our Passions, and our Passions will edge our words with bitterness, and so they will swell up to greater and greater heights, till in end Religion and Reason be dethroned, and all their sober dictates disregarded; And then we act the parads of mad men: For there are no Scenes so extravagant and so ridiculous, but we may while driven before the Torrent of our enraged passions be precipitated unto. Whence it is evident that it is our interest to crush these cockatrices in the egg, and quench our passions while they are yet but a spark. 4ly. Let it be recommended to them, that they earnestly pray that the good Spirit of God, the Spirit of Peace and Love would come and inhabit their Souls, and by His gracious presence and operations, sweeten, smooth, and calm their fierce and stormy& rugged Dispositions, and fill their hearts with his peaceful and quieting fruits. In order to the casting out these devilish passions it is necessary that we use humble frequent and fervent Prayers, and invocat a Power greater than our own to our assistance, in order to crush and dislodge these furies that our corrupted natures have hatched.  

§. XIX. 10. Parents are obliged to teach their Children the true Knowledge of GOD. What this obligation imports. §. XIX. 10. Another very considerable instance of Parental care in the Pious Education of Children is. To impart unto them be times the true Knowledge of GOD. It is doubtless very necessary that Young Ones be acquainted as soon as possible, with the great and adorable Author and Source of their Beings and Blessings, and that they be taught suitable carriages towards Him; To remember their Creator in the days of their Youth, 
Eccl. 12.1.  is the peculiar duty of Children; But this they cannot acquit themselves well of, while they are ignorant of Him, for one cannot remember that which he doth not know. And therefore Parents should very diligently labour to instruct their Young Ones very early in the Knowledge of the GOD of their Fathers, and represent Him unto them under all these lovely and endearing Characters, and ideas whereby he hath manifested himself, whether in his word or in his works. And because this matter is important, and one of the principal concerns of a Pious Education, I shall offer the best assistances and advices I can, for directing Parents and all others that are concerned, how to manage this part of their Trust to the best advantage, and shall declare at large what the obligation of teaching Young Ones the true Knowledge of GOD doth import. And  
1. 
1. To settle in their minds the Belief of his Being: The most effectual ways of doing this declared.  It is their duty to settle and establish in the hearts of their Young Ones the Belief of his existence or Being. But they are not to do this at first in a discursive manner or by way of Argument and reasoning, but by way of simplo proposition, telling them that there is a God, that is, an Eternal, most Glorious, most Perfect and Incomprehensible Being, Who is Self-sufficient, and therefore most Happy by the Sole fruition of his own perfection: Who is most wise, most powerful, and most good, who made the Creatures, not because he stood in need of them, but because he would represent his own Excellencies by them, and communicat his felicities unto them, especially unto the intelligent Creatures, and particularly to Man, whom he dearly loves, and would make Eternally happy. Such plain declarations as these coming from serious Parents, will have the force& weight of Arguments with the tender and unprejudiced hearts of young ones, who also will be sensible of something within them, obliging them to assent unto the truth of those assertions. Some things to this purpose are insisted on in§. 4th. and 5. of the ensuing letters.  
But afterwards when their cappacities have advanced, it will not, I humbly think, be improper to guard& fortify them against the infectious influence of that wretched Atheism, which so desperately spreads& prevails in this degenerat age: And that by furnishing their minds with such proofs of the existence of a Deity as, if well managed, will be sufficient to baffle and silence the Cavils and specious pretences of Atheistical wits. And to this purpose it will be very useful to acquaint them with these arguments that are insisted on by the Famous Descartes in the third and fifth of his Meditations, which though slighted by less penetrating minds, yet if well understood and considered will be found to amount to solid demonstrations, and very excellent in their kind. However I willingly aclowledge that I am of opinion, that these proofs that a late singularly, Pious, and eminently Learned Author 
L'Oeconom: Divine Tome. 1. C. 1. Verameth: Pars 3. Pag: 137, &c. By Monsieur Poiret.  offers unto us, ought to have the preferance of all others I have yet met with. To declare particularly what these arguments are, would oblige me to too Tidious a Digression, especially since I have elsewhere insisted on some of them. 
Vide Just Measures, &c. Pt. 2d. Where the cure of speculative Atheism is condescended on.  Such as desire a full and satisfying account, may consult his own excellent writings, and particularly the places to which I have referred. It is true, this Author supposes that the persons whom he would convince, are ingenuous, Candid, and impartial, and such as are very desirous to have their scruples solidly removed, and willing to receive satisfaction when ever it is offered to them: But as for such as are in a contrary disposition, he pretends to have nothing to do with them: And the truth is, it is but lost labour to attempt to give satisfaction to those that are neither desirous nor willing to receive it. And further one of the Arguments or methods, that he makes use of, to persuade that there is a GOD, is of such a nature that in order to feel the force of it, one will be obliged to do that which the Atheists hath no great mind to, that is, To purify the heart by emptying it of corrupt lusts and passions, of creatures and vanities, which when one does, and then offers up his Soul unto that Being he would be assured of, in sincere and ardent Desires to know and feel Him; He shall in consequence of this not fail to receive more Living, more sensible and more affecting perceptions and sensations of the existence of a Deity, then these are which he hath of his own. I am verily of opinion, that this is the most effectual method to convince Man solidly of the Being of a GOD, that is, to oblige them first to abandon their lusts, and then to turn their hearts towards that Being, whom in their inquiries they are pursuing, and so, sincerely make a trial, whither or not that adorable Being they doubt of, and are inquiring after, will vouchsafe such transcendently luminous and powerful, such sensibly transporting and delightful manifestations of himself, as will make them no more to doubt of his Existence, then they can doubt that the Sun shines, when at midday, with open eyes they see his Light and feel his Warming influences. By this method the will and affections of the Atheist are gained, and I much doubt if all the Arguments we can propose to his Understanding, without this, will be effectually convictive: For as One very pertinently observes, it is not for want of Arguments that Men turn Atheists, but for want of Consideration and an Honest Will: The bias which carrys them towards infidelity is not in their Understandings, but in their Wills and affections: It's only their partiality to their lusts that inclines them to Atheism: And the reason why they are so ready to believe that there is no GOD, is, because they wish in their hearts there were none. So that could the Atheist be once brought to discord with his lusts, and abandon his vices, he would then ly open to the dint and force of Arguments, and solid Reasonings might prevail with him to disclaim his former apprehensions: Whereas if he still cleaves to his lusts, and would enjoy his pleasures, without these uneasy stings and remorses wherewith the belief of a Deity doth embitter and damp them, he will not fail to use all imaginable Arts to persuade, or rather cheat himself unto the belief of the weakness, and insufficiency of all these Arguments that are urged against him.  
And here it will be very seasonable to advice Parents that they speak always dishonourably of Atheism to their Children, that they begin designedly, and betimes to beget just prejudices in their hearts against so execrable a 'vice. Some Parents are often very zealous in byassing their Children against some indifferent, and very innocent practices, as if they were dreadfully Criminal, whilst they leave their minds at Unity with, and reconciled to the blackest Vices. I hearty wish that all Parents would direct the edge of their zeal, against these things that are unquestionably vicious, and oblige their Children to do the same, and particularly to dislike Atheism.  
But when I speak of Atheism, I do not mean that which is too commonly understood by it: For there are some sorts of religious Sects so fond of their own opinions and practices, as to look on all that are not of their way as Atheists: And to conclude that the disowning of them, is in ●ffect, the same with the disbelieving of a GOD. This is hateful bigotry, base, selfflatery, and wretched uncharitableness. But when I speak of Atheists, I understood such as disbelieve there is a GOD, at least who pretend to do so, and really act and live as if there were none, who disclaim the great truths that are consequential to the acknowedgement of His Being, such as, that there is a providence, that there are actions intrinsically good, and intrinsically evil, that there is a day of Judgement, and a state of rewards and punishments after this life is over: And who therefore abandon themselves entirely to gratify their flesh and senses, and take their fill of the pleasures of this World, as if these were the only felicities that our nature are capable of. This is the Atheism I would have disgraced, and which Parents should possess their Children with an infinite dislike of: And if any would see this sort of Atheism very pertinently Exposed, they may consult the Author I last mentioned. 
Ch. life, part 2d. Vol. 1. 1. c. ●.§ 2. p. 157.  But because all may not have that elaborat work by them, it will not be amiss I suppose, to borrow a thought or two from it, and put them in the mouths of the Parents, which they are to use for the purposes already mentioned.  
1st. Atheism highly reproaches the dignity of human nature: For were that true which the Atheist concludes for, Viz. That there is no GOD, It would follow that the nobler faculties in man, serves to no other purpose, but to render him more wretched and despicable. If there be a GOD indeed, the mentioned faculties are of excellent use, as having an object commensurate to their widest capacities, and every way fit and worthy to employ and exercise them; An infinite truth for our understandings to dive into, and an infinite good for our will and affections to pursue and embrace: But if there be nothing to be enjoyed by us, but what is carnal, and sensual; Our Noble faculties are so far from being our Ornament and perfection, that they are the Plagues and disgrace of our natures: For, for any nature to have more faculties than what are necessary to its Happiness, is monstrous; and therefore had we nothing to enjoy but the Happiness of Bruits; It would be a deformity to our Natures to have the faculties of Angels: Because these faculties would be in vain, there being no adequate object in the Nature of things to employ and entertain them.  
2ly. Atheism represents Mankind as a very Ridiculous sort of being: For there are certain affections interwoven with human Nature, which if there be no GOD, are shamefully ridiculous, such as the Dread of invisible Powers, the sense of good and evil, and the anxious Expectation of a Judgement to come; All which are so deeply inlaid in our beings, as that with all our Arts and reasonings, we cannot Totally erase them. And even the Atheists themselves, who have tried all possible ways of extinguishing them, have found by experience, that the outmost they can do, is to damp and stupefy them at present: But that in despite of them, they will revive& awake again, when Death or danger approaches them; Now how ridiculous are these affections in human Nature, if there be no such being as a God? For upon this supposition, we have passions that have no objects in the nature of things, that have nothing in the World to move& affect them, but wild chimeras, flying Dragons, and Castles in the Air. And whereas all other beings have real objects in nature, corresponding to their several instincts and affections,( For so the Hare hath a natural dread of a Dog, the Sheep of a Wolf, the Mice of a Cat, the Toad of a Spider; all the objects of which dread, have a real existence) Poor silly Man, supposing there is no GOD, naturally trembles at an invisible nothing, and is horribly afraid of the shadow of an imagination.  
3ly. Atheism is very uncomfortable; For supposing that we were left destitute of God, and of Providence, and of all these blessed Supports we derive from thence, we were of all Creatures the most miserable: For in this state of things, we are compassed about with miseries and misfortunes, and( which without God is our greatest misfortune) We have a thing called Reason within our Breast, which is very ingenious in giving stings to our miseries, and vexing us with cutting reflections on them; But it is not able to qualify our grief or minister one dram of solid comfort to us. But when we lift up our eyes to God, there are such vast and innumerable comforts, flowing down to us, from the consideration of His Nature and Providence as are sufficient, not only to alloy our sorrows, but to convert them into joys and Triumphs: For in Him we behold not only an Infinite Wisdom that always knows what is best for us, but also an Infinite Goodness, that always wills what it knows to be so, and an Infinite Power, that always does what it wills: And whilst we see and consider this, there is nothing in the World that can happen amiss to us, welcome pain, welcome pleasure, welcome loss, welcome gain, welcome disgrace, welcome honour: For if we have but God our Friend, we may securely depend upon it, that whatever befalls us is best for us. And to add no more.  
4ly. Atheism is infinitely unsafe and hazardous; He who believes there is a God, and acts accordingly, runs a very small and inconsiderable venture, if in the issue of things he should chance to be mistaken: He only ventures the dissatisfying a few extravagant lusts, the crossing some irregular inclinations of his Nature, which if he had gratified, would have vexed and tormented him, and entangled his Life with a thousand ill circumstances; He only ventures some Prayers and some Tears, some Watchings and some strugglings, and contentions with himself, and some reproaches and persecutions for Righteousness Sake; In exchange for which he hath commonly a healthful and a prosperous, an even, safe and contented Life, and always a quiet and triumphant Conscience, and a joyous Expectation of a blissful Eternity, which do outweigh all the incommodities he ventures, all the pains he undergoes, and all the pleasures of which he debars himself; And if in the conclusion when he resigns up his breath, it appears that there is neither God, nor Heaven, nor hell, his condition will be altogether as good as the Atheists with whom he will sleep quietly in the same dust, under the same everlasting insensibility. But on the contrary, the Atheist by believing that there is no God, and acting accordingly, runs the most desperat hazard in the World. For besides that he throws away the main support and comfort of his Life, and lays himself open to all contingencies, and resigns up the satisfaction of a good Conscience, together with the hope of a blessed Eternity, and all the innumerable joys it abounds with; besides all which I say, he ventures to be eternally miserable and wretched in the World to come; In exchange for all which, he hath no other present compensation, but the pleasures of a riotous tumultuary Life, which do always die away in the enjoyment,& are generally dashed and sophisticated with a thousand very sad and incomfortable circumstances. And then, if when he concludes this present Scene of Life, he should find himself mistaken in his Atheistical confidence, and be unexpectedly summoned to the Tribunal of that God, whose Being and Authority he hath so peremptorily denied and affronted, and from thence be transmitted unto a dismal Eternity, there to languish out an everlasting existence in remediless woes,& un-pitied lamentations; How could it not astonish and confounded him, to see his confident infidelity baffled by such a woeful experience, when, instead of being a sleep in a state of silence and insensibility, which was the thing he depended on, he shall find himself wafted to a strange shore, and there landed among devils and miserable spirits, in a state of endless, easles, and remediless calamity. How blank and forlorn will the fool look, to find himself thus fatally mistaken? yet for all he knows, this may be the result and issue of things.  
Such considerations as these, It is the interest of Parents to be acquainted with, and to take occasion to inculcate on their Children according as their capacities do advance; and as there are just grounds to fear that the infectious roots of Athiesm doth diffuse its poison, which to be sure it doth very visibly& to an eminent degree in our unhappy times, though it may seem strange, that Atheism and Irreligion should be the prevailing 'vice, in an age wherein Religion and its interest seem to be the common ground of contention; I hearty wish that while men pretend to fight for, and quarrel about it, they do not really trample on its most Sacred and Inviolable Maxims, and under the specious pretexts of asserting its Rights, seek their own things, and pursue their own designs, and so confirm Atheists in their prejudices about Religion, as if it were a trick of Politicians, an Artifice to wind unwarry, and Credulous minds, the more easily unto obedience and subjection. Such as desire to see Atheism Combated at large, and to very excellent purpose in out own Language; They may at their leisure consult Sir Charles Wolsley's Unreasonableness of Atheism; How's Living Temple, Dr. Henry More's antidote, Dr. Culdworth's Intellectual System, and Christian life. part 2d. Vol: 1. throughout.  
11. That Children may truly know GOD, 
11. To acquaint them with just notions of the Divine Nature, what these are declared in some important particulars,& Measures Established, whereby to Judge of their genuinness; and some pernicious mistakes cautioned against.  great care must be taken to settle in their minds, Just Notions of the Divine Nature; but when I speak of notions of the Divine Nature, I do not intend such as are full, adequate and comprehensive: For in this sense none but GOD himself whose Understanding is Infinite, can have just Notions of his own boundless Essence: But my meaning is, that our Conceptions of GOD, how imperfect soever they may otherways be, should be worthy of Him, and such as truly and genuinly represent some one or other of the Perfections and Excellencies of His Nature. Neither ought it to appear ridiculous( that I may obviat a Cavil of the Atheists) when we say that we may have just Notions of a being that is confessedly incomprehensihle: For as we may have a very clear Prospect of the Sea, though our Eyes be not so large as to take in its vast circumference, and truly discover and touch a huge Mountain, though we cannot enclasp it within our arms, so we may have very just notions, and discoveries of the Divine Nature, though our limited minds cannot span and comprehend it: Yea, this same very notion of the Divine Nature, namely, that it is Incomprehensible, is a very just one; For if it were not incomprehensible it could not be Infinite, and if it were not Infinite it could not be Divine. But further, if the Atheist must needs expunge out of the Catalogue of Beings, and put wholly above the reach of our knowledge, what ever is incomprehensible, I doubt, He will reduce whole Nature to a State of Nonexistence, and introduce an absolute ignorance of every thing; For it is undeniably evident, that there is nothing in Nature, but what is incomprehensible to our Scantie minds. It is true, GOD is so by reason of the Super-eminency, and Inaccessible Glory of the Perfections of His Nature, which are so Vastly Disproportioned to the limited capacities of creatures; whereas, the things of Nature are so, not because( absolutely speaking) we could not know them, if the Author of Nature did vouchsafe to acquaint us with His Own ways and Contrivances; but because we of ourselves, and by the profoundest inquiries and Penetrations of our Reason could not so dive into the Secrets of Nature, as to attain any solid and certain knowledge of them; As a curious Artist could so excellently contrive an Engine, as that others who are unacquainted with the Art, could never by all their own researches, come to understand the mysteries of his contrivance, if himself did not make a discovery. The appearances of Nature then are incomprehensible to us, we cannot by means of our own faculties come to any certain knowledge of the admirable Contrivances of the Infinitely Wise Architect of the World; But it were a very absurd inference to say, that therefore things are not at all, and cannot be known in any sense. The Loadstone is, and we know it, it attracts the Steel, and we know it likewise; But what is the secret contexture of its parts, and what are the methods of its attraction, we are as absolutely ignorant of: And the accounts which Philosophers give us of these things, though they may yield us matter of entertainment, and discourse when we incline to be diverted, and take our Recreations; Yet I suppose all that are impartial will confess, they afford us no solid and satisfying knowledge. The upshot of all is that the Incomprehensibility of the Divine Nature, cannot be any just prejudice either against Its Existence, or against our knowing it, in such a measure as Finite Natures are capable of: But to resume our design,  
I affirm that great care must be taken to settle right Notions of the Divine Nature in the hearts of Young Ones, since if they do not conceive rightly of GOD, they cannot be said truly to know Him; For when our Apprehensions of GOD are false and undue, and such as make injurious and disagreeable Representations of His Infinitely Lovely, and Adorable Essence, we do not in this case know GOD, but some Idol, to which our deceived imaginations have given being. This is a matter of vast importance, and must be treated of with a great dale of care and caution. And, O may the Blessed and Eternal Source and Father of Divine Lights and Knowledge, so influence, order, and direct our Meditations, as that we may not assert any thing unworthy of Him, or that may in the least sully or darken the Adorable purity of His Nature.  
And I suppose I need not scruple to establish it as a general and infallible rule, that these are the Justest Notions of the Divine Nature, that are most capable to make the Divinest Impressions on our Souls. For since the Blessed GOD made our Souls after His own Image, and that he might communicat Himself to us, and converse with us, to be sure, these notions of Him are the most genuine, that have the greatest Efficacy and Force to make us like Him, to dispose us for His Communications, and to admit us to His Converse. So that when our conceptions of Him, are such as excite us to the Devotest Adorations, inspire us with the most Generous Love, beget in us the Profoundest Humility, quicken us to the chearfullest Obedience, and intirest Submission, keep us at the greatest distance from sin and filthiness, oblige us to universal Purity, powerfully incline us to the most i● reserved Imitation of the Divine Perfections, and awaken in us the most ardent desires after the participation of the Divine Light, and Grace and joys▪ I say when our notions of God are such, as are naturally most apt to have such influences as these on us, we need not doubt but they are true and genuine: These are some of the noblest Impressions that can be made on intelligent Creatures, as disposing them for the highest Communications and Converses; And they are such as necessarily result from Just Notions of the Divine Nature in pure and hallowed minds. And I am very confident that whither we consult the Word of GOD, or view His Works, or consider His Providences, or reflect on the ideas of our own minds, if we are impartial and serious, we shall soon be convinced that all the Discoveries that GOD hath made of Himself, in all and each of these, are such as naturally and powerfully tend to beget such Heavenly dispositions in us, as these just now mentioned. And now I hope I may safely adventure to acquaint Parents with these notions of the Divine Nature, which they are with all possible care to settle in the hearts of their Children. And I shall be well pleased that the genuinness and truth of them, and examined according to the measures already condescended on. And  
1. Let Parents represe●● GOD unto their Children as a self-sufficient Being, who stands in need of nothing but his own Perfections for his Happiness. He is doubtless so full and so transcendently perfect a Nature, that he needs not go out of himself to seek his happiness any where else. There is such a superabundance, or rather such Adorable Infinities of most luminous Beauties, of most real and most solid perfections and glories in his Vast and Incomprehensible Essence, as are an Eternal and indeficient Source of the Highest and Purest, and most satisfying delights and joys: This is certainly the import of that wonderful Name which he assumes to himself* I am that I am, That is I only am, I necessary and absolutely am, I self sufficiently am, I am Light and Life, and Joy, and Happiness, and all things to myself. All other beings are nothing, but what and when I please; They have no being, no reality, no perfection, no happiness, but what I please to Communicat, and in what manner I please, and at what time I please: This is that thought which a late excellent Author 
Oecon DiDivine To: 1. C: 2. Cogit. rational: De Deo: Edit: 2. in diseourse: praelimin: p: 5, &c. Lib: 3. C: 10. P: 288.  insists on to very admirable purpose.  
Every Being, saith he, which can neither be, nor be happily,& perfectly without the consideration of another Being then itself, every thing to which the thought, the knowledge, and consideration of itself alone, is not suficient for its Light, and for its perfection; Every Being which must necessarily carry its desire, its affections, its thought, towards other things, other ideas, other objects than its own nature, and then that which it is in itself, is not the Creator, but the Creature. And thence it is that we may deduce the most suitable, the most exact, the most stately and sublime Idea which the Spirit of Man can distinctly have of GOD. This great Being is so perfect by itself, so independent of every other thing but itself, that in order to be what it is, that is to be most perfect, most luminous most intelligent, most happy, and most content, it needs nothing but the only consideration, the only Idea, the only representation, the only Love of himself, and of his own only and most Sole Essence, to the exclusion of every other thing, that is not himself. His understanding, his knowledge, his essential representation, in order to be most perfect, and to know itself as such, needs not know and consider any other thing, any other Idea, any other Nature, any other Truth but that of his own Essence. No necessity is laid on him, to think on any other thing but himself. His Love and his Affections in order to be most perfect, and most satisfied, do not require the research and approhation of any other object, of any other Truth, of any other Goodness, but that which He is Himself without needing to go further; with this he might be and subsist eternally, in a most perfect, most luminous, most happy, and most glorious Estate, in the most secret abyss of his own Eternal Essence, where there was no Creature, or any consideration or Idea of Creatures, but his own only most simplo and most pure Divinity. In a word nothing is necessarily in God, but God Himself; all other Beings, all other Considerations, ideas, Objects, and Truths, might never have been. Such as desire a further Deduction of this great and useful Truth, together with the Proofs and Improvements of it, may consult the Writings last cited.  
And now to be sure, The contemplation of the Divine Nature, under this view is capable to beget in intelligent Creatures the profoundest Adorations. Such an amiable prospect as this is, cannot choose, but fill our Souls with admiration and Love. O How ravishing is it to behold a Being so self-sufficient, so infinitely luminous wit● his own Glories, and so vastly satisfied with his own essential joys, as not to be obliged to seek his Happiness in foreign and extrinsic objects! To see all things else in a state of absolute nothing, and God only solaceing Himself with Himself, and gloriously inheriting the ine●●able delights of his pure Eternity! It is no wonder though with the Devout Psalmist, all our bones should say on this occasion, Lord who is like unto Thee?  
2. They are moreover to let them understand, that there are vast Numbers of Glorious Excellencies and Perfections in the Divine Nature. For to be sure, since there are such varieties of Excellencies in each of the Works of GOD, yea and in the very meanest of them, there must of necessity be incomprehensibly more in their most Blessed Original and Cause. It is not indeed possible for created minds to determine in particular what, and how many the Excellencies of the Divine Nature are, However the discoveries that GOD hath made of himself in his word and ●ledge●rk, and the Idea of an infinitely per●ledge● being, that is stamped on our minds, do acquaint us with a great many of them, such as that, he is wise, powerful, good, true, holy, and the like. But as an Honourable, pious, and learned Author observes 
boil in a treatise of the high veneration man's intellect owes to GOD: Pag: 2, 3, 4. " It s probable( I might add certain) that GOD may have divers Attributes, and consequently, perfections that are as yet unknown to us: For whereas there are two chief ways to arrive at the knowledge of GODS Attributes, the contemplation of his work, and the study of his word; I think it may be doubted whither either or both of these will fuffice to acquaint us with all his perfections: For first though Philosophers have rationally deduced the power, and goodness of GOD from those impresses of them, that he hath stamped upon his works, yet since the Divine Attributes which the Creatures point at, are those whereof themselves have some participation or resemblance: And since the fecundity( if I may so speak) of the Divine Nature is such, that its excellencies may be participated or represtnted in, I know not how many ways; How can we be sure that so Perfect and Exuberant a being may not have Excellencies that it hath not expressed, or Adumbrated in the visible World, or any parts of it that are known to us?— I readily grant that the Revelations GOD hath Vouchsafed us in the Holy Scripture( which we owe to that Spirit that searcheth all things, even the depths of GOD) have clearly taught us some things concerning their Adorable Author, 
1 Cor. 2.10.  which the mere Light of Nature either would not have shown us at all, or would have but very dimly discovered to us: But the Scripture tells us indeed, that the promulgators of the Gospel, declared to Men the† whole Council of GOD( as far as was necessary for their Salvation) but never says that they disclosed to them the whole Nature of GOD, 
Acts 20.27.  who is said 
1 T m 6.16.  to inhabit an unapproachable Light, which human Speculations cannot penetrate. Thus he, and certainly the general notion which we have of GOD, namely that He is an infinitely Perfect Being, may assure us, that there are vast Abysses of yet undiscovered Glories in his Nature, and this we may with the greater confidence assert, when the Scripture tells us 
1 Cor 13.12.  that now we know in part; The fuller and more perfect discoveries of the Divine Excellencies being reserved for our entertainment in the other World, which is more then intimated by the Apostle, when he tells, that then we shall see Him face to face, and know even as we are known; For doubtless in that blessed State, the Divine Excellencies shall in a most Luminous and most delightful manner be displayed before us; And since it is not possible for our limited minds at once fully to view all the Beauties, and to feel all the joys of that incomprehensible Essence, it is not improbable but Scenes of new Glories, and of new Delights shall everlastingly succeed one another, and be presented to us; so that in ETERNI●IE we shal be ever discovering, and ever enjoying, but shall never come to the bottom of that Inexhausted Source of Lights and joys.  
But as I said, some of these perfections we already know; The holy Scriptures have given us an account of a great many of them, and these it is our duty to contemplate and Adore; For they are so many Beatifical rays issuing out of that Luminous Essence, which, when viewed with purified and devote minds, will wonderfully prompt us to Love GOD. And it is no small part of the duty of Parents to bring their Children to an Early acquaintance, with the Excellencies of the Divine Nature, and to render these passages of Holy Scripture wherein they are especially pointed at, very Familiar unto them as is recommended,§. 3. And 4. of the following Essay.  
( 3) They are to tell them, that all the excellencies of the Divine Nature are equally Essential to it; Purity, and Goodness, truth and Justice do no less belong to the Nature of GOD, than Power and knowledge; Nay, if we servile the Former from having any Ingrediencie in His Nature, we will have but very false, disadvantageous, and most derogatory apprehensions of him: For to suppose GOD to be infinitely Powerful, and infinitely Knowing, and yet not to be infinitely and essentially Good, and Just, and true, is to set up the most Frightful Being, that is possible for our thoughts to fix on: For as an excellent Author hath it 
Christian life P●: 2. Vol. 1 C: 6. Pag. 479.  to be Good and Just, are the Brightest raves of the deity, the rays that Illustrat, and glorify all his other perfections, and without which Infinite Knowledge, and Infinite Power would be nothing but Infinite Craft and mischief. And hence the Holy Scriptures represent GOD unto us under the Notions of Love and Light. GOD is Love, saith S. John 
1 John 4.8. , and elsewhere 
1 John 1.5.  GOD is Light; That is, he is essentially necessarily, and unchangeably, such, these are his very nature. The deity is the most endearing, and most Lovely object that we can poss●bly think on: Infinite Goodness and Benignity, and Glorious purity do constitute its essence, and to Conceive of GOD, without these is to injure, reproach and Blaspheme Him. However we must not think him to be a Fond and partial Love; which promiscuously admits all into its embraces, without regard to their qualities and dispositions; For that would destroy the aweful and reverential fear, that ought to be had of the Deity, and would make men presumptuous, and regardless of their Practices, and therefore we must remember that he is essentially Just and Righteous, and hath assured us that he will render to every man according to his Works. But in the mean time, we must not fancy that this Justice is a vindictive and ill natured Quality, which delights to sport itself with miseries; For in effect it is a most amiable Excellency, and necessarily results from the Divine Purity and Love, For because GOD is infinitely Pure; Therefore He will admit none into the participation of His joys, but such as are agreeable to Him, that is in the Apostles phrase, 
1. John 3.3.  Such as purify themselves even as He is pure. All others, He must of necessity leave in that state of destitution and misery, which they have freely and unchangeably chosen, and because He is Love, He cannot fail to embrace and reward all in whom he sees His Love, and His Image, and whom He finds comform to His Son.  
4. They are to inform them that all the discoveries that God gives of Himself, all the sallies that He makes out of His own Essence, that is all the acts of His will, and all His Decrees and Constitutions; all his Works and Words, must of necessity be agreeable to, and even represent the perfections of his Nature.  
GOD cannot act but as it becomes a God, that is, as it becomes a most Wise, most powerful, most Good, most Liberal, most happy, most Pure, and most Luminous Being; In a word, He must act as a Being that is Essentially Light and Love. The Manifestations that He vouchsafes of Himself, His Establishments and Constitutions, cannot possibly contradict His Essence, but must necessarily carry in them the marks and impressions of His Excellencies, He cannot give a false Testimony to Himself and to His most amiable Nature, otherwise He should deny Himself. which the Apostle assures 
2 Tim: 2.13  us is not possible for him to do. From this it is easy to deduce the following very great and important Truths. 1. That whatever God hath willed, decreed, and constitute is unchangeable, and can never alter; and that because it is agreeable to His Nature, and representative of His Perfections. It was indeed free and arbitrary to God to have represented His Excellencies by other Beings, other Natures, other Truths, then these that are now established; He needed not to have erected the present Scene of things, He was not necessarily determined to one System; Only this was necessary, that whatever sorts of Beings or Natures He would choose to constitute, they behoved to represent His Perfections; whence it follows, that the things already established can never be disagreeable to Him; He must necessarily be well pleased with them, seing they are the Resemblances of His Excelencies: It was His good pleasure that they should be, and He can never will the not Being or destruction of His own pleasure. And therefore 2. The Love of God, Charity to Man, Goodness and Benignity, Truth, Purity, and Righteousness are not alterable things, The Divine Nature is the pattern as well as the cause of them. For which Reason( as one well observes 
Intel: System Pag: 20 5 ) Virtue is defined to be an Assimulation to the Deity. Justice and honesty, are no Factitious things made by the Will any Command of the more powerful to the Weaker; but they are Nature and Perfection, and descend downward to us from th● Deity. 3. Whatever is repugnant and disagreeable to the Divine Nature and Perfections is not from God, is not of His Establishment; whatsoever He wills& decrees, whatsoever he does ought necessarily to savour of the Source whence it issues, that is, must have in it the Characters of His Perfections,& consequently, whatever hath in it visibly the very contrary Characters is undoubtedly owing to another Original. Whence 4. It evidently follows, That Darkness and Impurities, Confusions and Disorders, Wants and Imperfections, Torments and Miseries, Death and Destruction, in a word, sin and all its natural consequences are not, cannot be from God, cannot be the result of a Divine Decree or Establishment; For the Decree of God, is to all things a source of Perfection and beauty, of power and activity, of Purity and Glory, of Fecundity and Happiness, of Tranquillity and joys. That infinitely amiable Essence cannot establish any thing, that it must necessarily disaprove and infinitely hate.  
Now to be sure, these thoughts when seriously instilled in the hearts of Children betimes, are most apt to beget in them the Noble and Heavenly Impressions lately mentioned, and which we have established as the measure of the Truth of our apprehensions; For 1. These thoughts will naturally led them to pay the profoundest veneration and respects unto the Deity, out of which they see nothing can issue but Love and Endearments, nothing but what is infinitely amiable and delightful. 2. They will wonderfully recommend Goodness and Virtue unto them, which now they understand to be nothing else but Copies and Imitations of the Divine Perfections. And consequently, That to be truly en●ued with them, and constantly to practise them, is to be, and to act like God himself. 3. And in fine, These thoughts will represent sin unto them, under the blackest aspect they can possibly view it in, that is as infinitely contrary, repugnant and disagreeable to the Divine Nature, will and establishments, which doubtless cannot but forcibly incline them to the greatest abhorrence of it, and keep them at the greatest distance from it.  
5. They are moreover to let them know, that it was not any necessity, any consideration of advantage, any designs to make new acquisitions, or adding any thing to his essential happiness; that obliged God to make the World, and to give Being to such vast variety of Noble and beautiful Creatures; For, as hath been asserted, he was infinitely and gloriously happy, by the sole Fruition of the increated dedelights of his own eternal and perfect Essence, when the Creatures, and all consideration of the Creatures, were absolute nothings, and in this pure Eternity he might have always subsisted solaceing himself, with the views of the Glories of his Nature, most brightly, and most amiably shining in his essential Image, and feeling, with an infinite satisfaction, the delightful Raptures of his Essential Love, without ever needing to sally out of himself by the production of a World: And this is that, I suppose, which 
1 Tim. 1.11.6.15.  the Apostle designed to intimate unto us, when once and again he Stiles Him the Blessed, or rather( which the original seems more properly to signify) the Happy GOD, Happy in and by himself, though there were not creatures, nor any Idea or Consideration of creatures and so inseparable is self Happiness from the notion of GOD, that even the Epicurean Lucretius himself could not but be sensible of it. For in that very passage wherein he denies a providence, and impiously deprives GOD of the Government of the World, under the pretence that it would be uneasy and and disquieting to him, he acknowledges that the Divine Nature is happy by its own essential Possessions, it being as he truly affirms 
— Privata dollar omni, privata perielis  
Ipsa suis p●llens opibus, nihil Indiga nostri.   
That is, if I may be allowed to English it.  
The Divine Nature in its blessed repose  
No dangers touch, no griefs can discompose,  
It vastly ple●s'd with its own Riches is,  
And needs no creature to improve its Bliss.  
It was not I say, any necessity or indigence, any interest, or Prospect of advantage, that obliged GOD to make the World: For, to be sure, the designs of a selfsufficient, and ever happy Being, in raising up vast numbers of Creatures out of nothing, could not choose but be most generous and most dissinteressed: It was not his own happiness that he aimed at, but the Happiness of others. The Creation of the World was not the Result of Indigence, but of infinite fullness and Plenty, for if there had not been an infinite fullness of Goodness, Wisdom, Power, and Glory in the Deity, the World could never have been; For all these Perfections are most illustriously displayed in it. GOD gave Being to a vast number of Creatures, not to receive from them, but to communicate unto them. The motive that induced Him to make the World was only Pure Liberality. His Goodness was so immense and so generous, that it desired an Infinity of Objects to which it might impart its Riches, and those Goods with which it so unmeasurably abounds. The design he aimed at with Respect to the Creatures was their Perfection, Happiness and Glory; and with Respect to Himself, the Manifesting and displaying outwardly, by Varieties of Amiable Representations, these Adorable Excellencies, which Gloriously and Eternally shone in his Essential Image. For These He delightfully viewed, and with the view of them He was infinitely satisfied in his Pure Eternity, when the Creatures were in a State of Nonexistance, and seeing His own Divine Beauties most amiably represented within Himself, in Him who is the brightness of his Glory, and the express Image of His Person, He resolved in Favour of Him, and for His Sake to raise up a World of Beings, that should in different measures and in different ways, carry in them the marks and impressions of the Glories and Excellencies that were reflected in him, and thereby to represent himself without himself, and by so doing he saw that he would Act as became a Nature that is essentially Love and Goodness, that is, that he should make other Beings besides himself Happy. For to create Representations of the Divine Excellencies, is in effect to create Glorious, Perfect and Happy Beings, since nothing can truly represent them, but what doth partake of them; for imperfect, deformed, miserable and unhappy Beings cannot represent a most perfect, most beautiful and most happy Nature, such: the Divine is: And from this Consideration we must take the true reason of that Verdict which the Blessed God passed on his works, when after their Creation h● had taken a review of them; 
Gen, 1.31.  God saw every thing that he had made, and behold it was very good. Why very good? Doubtless because all the Works of God, did carry with them the Characters and Impressions of that most Lovely, most benign Original whence they did Issue. For nothing can be called Good▪ but either GOD himself, or something that represents Him and partakes of Him.  
O! How great an engagement to Love, Gratitude and Adoration is it to see the Essential and ever Living Source of Love and joys, of Light and Purities, that is, the Divine Nature, which was Infinitely and Eternally Happy in and by itself, and stood not in need of Creatures, to see it, I say, displaying its Beauties, and communicating its Riches, by the Creation of a World of Beings, and that from no other Motive, but its own overflowing, most generous and disinterressed Goodness; and for no other end, but the Arbitrary Pleasure of seeing its own Perfections represented without itself, by a World of Beautiful, Glorious and Happy Creatures. I call it an Arbitrary Pleasure, because it was not Necessary; for, as hath been often intimated, God might have been always without the Creatures, and without all the Pleasures they could afford him: He needed nothing but his own most perfect Essence to complete his Happiness: He necessarily desired no other Pleasures but such as his own Essential Representation, his Well-beloved Son, his Eternal Word did yield him. To all other things he was perfectly indifferent, and might have left them eternally in a state of non Existence, without any prejudice to the fullness of his Happiness. However, having once made the World, he rejoices in his Works, as the Psalmist often assures us. He is wonderfully pleased to see his Creatures Happy and Glorious: And though Sin hath greatly sullied their Beauty, yet the time is approaching when 
Rom. 8 21.  They shall be delivered from the bondage of Corruption, and restored to their primitive Glory 
Act. 3.21.  which leads me to enjoin.  
6. That in fine, Parents seriously inform their Children, that the Great end aimed at in the Creation of man, was, that he might Enjoy God, represent him, and partake of him in a more special and more eminent manner, then any other of the visible Creatures. God designed man for the most peculiar and most intimate converses with himself, and to receive from him the Divinest Communications, and consequently to be admitted into the greatest Happiness that a Creature is capable of. To Glorify God and to enjoy him for ever is commonly and very justly said to be the Chief End of Man, not of this or that man, or a few number of Men only, but of man in general; That is, in effect of all Men, without the exception so much as of one, and this Noble and Excellent End( an End indeed worthy of an infinite, most generous and disinterressed goodness, that had no interest of its own distinct from that of the Creatures) this End, I say, the Blessed GOD did always aim at, not only before, and in, but also after the Creation of Man. That he did it before the Creation of Man; These notable Words, Let us 
Ge●: 1, 26.  make Man in our Image, and after our Likeness, do sufficiently evince; For to be sure, he that was to be made after the Image of GOD, was designed for the Happiness of God. 'tis true the other visible Creatures are Images of GOD, and represent in some measure his Excellencies, but they are but fainter ones in comparison of Man; For Man was to be a Living Image of GOD, and designed to represent Him in that which is most Noble and Divine; That is, as he is a Living, free and Spiritual Nature, that thinks, and knows, that wills, and loves, and consequently was to be made capable of the nearest converses, and richest Communications that GOD could vouchsafe a Creature: And accordingly in the Creation of Man these Proposals were put in execution, which we are assured of with a deal of Emphasis, Jer: 1.27. GOD created Man in his own Image, in the Image of GOD created he him. For having formed his body, which to be sure was then an admirable and glorious fabric, and carried in it more conspicuous Impressions of the Divine Excellencies than any of the material Creatures, it being made for far nobler Ends than they, namely to be Espoused or strictly United to an Intelligent or Spiritual Nature, the Divinest of Creatures, and to serve it as an Organ, or Instrument for conversing with the material World; I say, having formed the body of Man out of the dust of the ground, he breathed 
Gen: 2.7.  into it the breath of Life; That is, a Divine Soul, endowed with noble and admirable Faculties, and capable of the greatest Happiness; And with respect to it especially, Man is said to be Gods offspring,& to be made after his Image. Now to have such a Soul as this, was not the advantage of the First Man only, but also is the common privilege of all his Posterity, for doubtless, every individual of Mankind in particular, hath a Soul of the same Nature and Faculties and Capacities with that of Adam; And consequently all of them were designed for the same Felicities and Glories that he was. And that GOD, since the creation of Man did and doth ever most vigorously pursue the same gracious End, 
Vide Chr. lice part 2. vol: 1. page. 432.  the many Declarations of Holy Scripture, one would think leave no possibility of Questioning, for by these we are fully assured, that GOD is a Bountiful Benefactor to all his Creatures, and an universal lover of the Souls of Men; That would have all Men to be saved, and to come to the knowledge of Truth, and both hearty and Readily contribute to our Eternal Welfare; That leaves no Art of Love; No Method of Kindness unattempted to rescue us from eternal Perdition, and when we have utterly baffled and defeated them all, doth most unwillingly abandon us to the woeful state we have chosen and prepared for ourselves; That in punishing even the most incorrigible sinners doth not at all design to wreak and gratify his own revenge, but to do Good to the World, and warn others by their Sufferings not to imitate their sins: And in a word, that importunately invites us back, when we are gone astray, and upon our return, graciously receives us, and when he hath receeived us, is infinitely Industrious to prepare us for Happiness, and when he hath prepared us, abundantly rewards us, and when he hath rewarded us, everlastingly Triumphs in our Glory and Beatitude.  
Such thoughts as these are truly worthy of GOD, and befiting the Infinite Goodness of his Nature, and as such do earnestly recommend Him to our Affections, as the most amiable and endearing Object in the World, and prompt us to pay him a cheerful, Ready and Willing Obedience: such Apprehensions of the Blessed GOD as these, are naturally apt to kindle in our hearts a most generous Love to Him, and consequently to inspire us with the most Noble and Liberal principle of Action, which will sweetly and yet most powerfully influence, yea and constrain us to an universal and constant endeavour of pleasing Him in all things, and infinitely to detest what ever we know to be disagreeable and offensive to Him. And in fine, such thoughts as these will dispose us to aspire after a conformity to GOD, and to Imitate the Goodness and Benignity of his Nature, whereby our Souls will become at once both Beautiful and Happy.  
And thus I have endeavoured to acquaint Parents with the Notions of GOD, which they ought with special care to settle in the Hearts of their Children: And that they are true and Genuine, I have sufficiently evidenced by discovering as I went alongs, their Aptness and tendency to beget the Noblest, and Divinest Impressions in our Souls: And these Notions as they are very important, So they are vastly useful, not only disposing all ingenuous and honest hearts to suitable carriages towards God in every Circumstance and condition of Life, but also serving as antidotes or Counterpoisons, to secure and Guard us against all false and injurious apprehensions of the Deity; For the Notions which we have been hitherto Remmending, when they are once deeply rooted in the hearts of Children, when they are influenced by them, when they see them in their true light and evidence, and feel their Power and efficacy, will sufficiently enable them without any other Monitor, to discover the falsehood of these disparaging and unlovely accounts, which some give of the Divine Nature: However I suppose, it will not be a miss here to mention one or two of these mistakes, which have been entertained and propagated concerning the Deity, to the end that Parents may caution their Children against them; Yet I would not recommend this to all Parents an● instructors of youth promiscuously, but to the more knowing and intelligent only; Neither would I have these things proposed to Children, whiles they are very young; For that would be very impertinent, since they are not able then to comprehend them; But when their understandings are considerably improven, and when they are in danger to be infected by the Converses of the World, then, I think, it will not be improper to acquaint them with the mistaken apprehensions, that some have entertained concerning GOD, and to secure their minds against the contagious influences of them, by discovering how ungrounded and how unworthy of the Deity such thoughts are.  
If it be said, that it were better to keep Children ignorant of these things, considering that their Knowledge of such false opinions, will give opportunity of frequently reflecting on them, and if they shall discover in them any thing that is taking and plausible, they will be apt to close with it; For Youth is curious, and their unexperienced Judgements are not able to penetrate difficulties, nor to master the specious pretences that may be offered to them. It is Answered, that could Parents and the instructors of Youth be well assured, that there are no possible ways, whereby Children could come to the Knowledge of these false Opinions, but by their means only; I grant that it were reasonable to forbear informing them, as indeed there are many vicious practices, which it were proper to keep Children in absolute ignorance of, could it be well done. But since these erroneous conceits are abroad in the World, since they have abettors and defenders, that propagat and spread and recommend them, I judge that it is great P●udence and Charity in Parents, and other instructors, to forewarn Children of these dangerous Notions, and even to discover the weak grounds on which they are built, and to invalidate what may seem plausible in them. Could I on good grounds persuade myself, that when the plague rages in a country, my Child would never come near the places where it prevails, or though he did, that he is in no danger of being infected, in this case, I might both spare myself and him the trouble of giving him cautions: But if I be certainly assured that it is very possible for him, to approach the places, and to converse with the Persons that are infected, and that the contagion may seize on himself, then it were a cruelty in me not to put him on his guard.  
But in the mean time, I do not think it necessary, that the same caution and warriness be used with respect to all Opinions, even though they be false; For there are a great many Speculations wherewith the World hath been troubled and embroiled, that are of every little moment, and that, as on the one hand, it is very hard to determine on which side the Truth lies, so on the other the Salvation of Souls, and the true interests of Religion are very little concerned in the decision. We must take our measures of the importance of Opinions, from the Good or bad influence they necessarily have on our Hearts and Lives, so that these Opinions that necessarily and visibly tend to the destruction of the practise of Piety and virtue, that effectually diminish if not extinguish the Love and Reverence, the Duty and Homage we owe to GOD, can be never enough baffled and discredited: And of this sort I take these that follow to be.  
1 The first misapprehension of GOD, I shall take notice of, is that pernicious one of Spinoza, who owns no other God but Nature, or the Universe; and calls all Beings Mods of the Divine Substance: This one would think, is a pretty conceit, and yet it is strange, how it imposes on a great many. The Author indeed is very subtle, but I humbly think not so much in his Metaphysical thoughts as in his fraudulent dealing; For he generally retains the common ways of Speaking, but in a sense different from all Mankind. He will tell you that God is, that He necessarily exists, that He is Eternal, that He is Infinite in Power and Knowledge; but under those expressions, he couches thoughts that flatly contradict what he would seem to establish, and destroys downright the common Notions that Men have of these things; For whereas all the World conceive of GOD as a singular and individual Being distinct from the Universe, whereof he is the Maker and governor, as a Being that is infinitely perfect and and happy in and by himself, and that necessarily and essentially possesses all imaginable Excellencies, Our Author understands nothing by all the Glorious Forms of Speech that he uses, but the Universe or Nature. The being of Nature is the Being of GOD; the Power, Wisdom and goodness of Nature, is the power, wisdom, and goodness of GOD; or to deliver his Mind if possible more plainly, all the particular Beings of the Universe considered and united under one general Notion of Being, is that Notional Being, which he attributes unto GOD. For in effect, Spinoza acknowledges no GOD as distinct from the Universe, but a general abstract Notion of Being, formed by our intellects, and which hath no real existence without our minds, much like Universale among the Logicians, which is a general Idea formed by our minds, from the consideration of many particulars, agreeing in the same nature and properties, and which may be equally affirmed of all the particulars, but hath no real existence of its own distinct from these; thô in Spinoza's Language, the several particulars may be considered as the mods of this general Idea. It is in this sense that Spinoza ascribes Being to GOD, or in no sense at all; For( 1) he will not allow any singular individual Being distinct from Nature to be actually existent, Tho this be that which all the World understands, when GOD is spoken of. Neither( 2) will he allow that GOD is this or that being in particular, and consequently there remains nothing but that general abstract notion of Being, which hath no existence but in our minds, to be attributed unto GOD. And as the Being which he gives his pretended deity, is notional and imaginary, so are also the excellencies of Power, Wisdom, Knowledge, &c, that he ascribes to it. Thus, for instance, the Power of all the particular Beings of the Universe, considered under an abstract notion of Power, is the Power of GOD; the Knowledge of all the Particular Beings of the Universe, considered under one general Notion of Knowledge, in the Knowledge of GOD; and so of the rest: For our Author will not allow his deity to have any singular individual Excellencies of its own, distinct from these of the particular Beings of Nature; the general abstract Notions of them, being sufficient in his account to constitute a God. But pray what is this but under the vizard of good and promising Words, to introduce the blackest Atheism? But perhaps it will be said, that our Author asserts all the particular Beings of the Universe to be Modes of the Divine Substance, and therefore the Divine Substance really exists; For since these Mods or Modifications are real and actually existent, they must suppose a real and actually existent Substance; For a substance that hath no real and actual existence cannot be really and actually modified. This will not mend the matter, but rather give us opportunity of discovering greater and greater absurdities. The Truth is, our Authors disquisitions about Substanee, its Attributes, and Modifications, are so confused, indistinct, and odd, that it is very hard to pick up any tolerable sense out of them, and the best we can hit on is very absurd. His thoughts in short are these, if I may pretend to understand him,( 1.) That there is but one only Substance which he says is GOD.( 2) That this one Substance hath two Essential Attributes; to wit, extension& Cogitation.( 3) That all particular Beings are not Substances, but Mods of that Substance which he calls Divine. These Assertions certainly will sound very oddly in the Ears of such as are absolute strangers to them; Let us reflect a little on them.  
And( 1.) I ask if this one Substance be the same with the Substance of the Universe, or a Substance different from it? The latter our Author will not say; For it would over turn his whole Hypothesis. But then, if this one Substance be the same with the Substance of the Universe, I ask in what sense is it one, and in what sense hath it Cogitation and extension? Hath it a singular individual Oneness distinct from the particular Beings of the Universe? hath it a Cogitation and extension peculiar to itself, and different from the Extentions and Cogitations of particular Beings? This our Author will not say, neither indeed can he. For it is plain that all the Substance of the Universe is( to speak in his own dialect) actually and particularly modify'd, and that there is no Cogitation or extension, but that of particular Beings, whence it evidently follows, that the one Substance he so much talks of, with its Attributes of extension and Cogitation, are nothing else but general and abstract Ideas formed by the mind, and which hath no real existence without it.  
( 2.) Our Authors Assertion that all particular Beings are not Substances but Mods of the Divine Substance is very senseless. For( 1) Pray what are the Mods of a Substance but the Substance itself modify'd? Or the Substance put in such or such a dress, and must it cease to be a Substance because it hath got a particular dress: I doubt all Spinoza's Mathematical Quirks will persuade but a very few; That Men, Beasts, Trees, Stones, great Mountains are not substances, but Modes.( 2) Modes are accidental to a substance, and do not constitute its essence, and therefore though all the particular Modes of a substance were quiter destroyed or Annihilate, yet we Conceive very well that the substance might Exist still: But on supposition that all the particular Beings of the Universe were Annihilate, I would fain know what would become of Spinoza's Divine substance.( 3) From our Authors Doctrine of Modes, it follows, that not only infects, Flees, Speeders, Lice, and venomous beasts, toads, Serpents Vipers, but also that all the Criminal and villainous cogitations of the wickedest Creatures; the Incestuous, Murtherers, perjured, &c, are Modes of the Divine substance. Whether Spinoza or his favourites will think this an absurdity I cannot tell: Only I am sure these are no very beautiful dresses for the Divine substance to be in.  
There is yet a specious pretence made use of, to identifie and confounded GOD and Nature; And it is this, GOD is infinite in Power, And therefore all conceivable Power must be Really, and Actually Lodged in him, and possessed by him: For if a Power did Actually exist, which were not his, his Power would be limited, and so it would not be infinite, And consequently the Power of Nature must be Actually the Power of GOD, or the Power of GOD must be actually finite, since a Power is granted to be actually existing, that is not his. This reasoning is wholly founded on a very gross misapprehension of the Deity,& such a misapprehension as hath been the source of all Spinoza's errors. GOD is a self sufficient, and self happy Being, 
Si ex rei veritate definiisset Causam fui( id ●st deum) per id quod Se Solo vel, Sui Solius Idea sibi sufficit, Ex hac unâ definitione omnia ejus Monstra Capita truneata fuissent; vidisset Deum a natura distinctissimum: agnovisset rerum essentias ad essentiam sieve naturam Dei, ejusque perfectionem, non spectare: Deum posse illis career: si statutae sint,& Existant, non nisi ex liberalitate entis summi, cvi indifferentes, imo nihil erant, statutas& positas esse: Hinc agnovisset in illo enter Libertatem, agnovisset& sufficientiam ad statuendum& ponendum alia entia libera. poiret Foundamenta Atheismi subversa Pag: 732.  he needs nothing for his perfection, Glory, and Blessedness, but his own Essence. He was Infinite in all perfections before the creatures were, and by the Creation of the World he hath received no accessions but the Arbitrary pleasure of seeing his own Excellencies manifested and displayed without himself. It is the not attending to, or rather blotting out these Natural and Genuine Notions of a Deity, that hath lead Spinoza into all his fatal mistakes. The Truth is, it is the Opinion that I oppose, that limits and reproaches the Power of GOD; For it seems very strange to grant that the Power of GOD is infinite, and yet to deny that this infinite Power can communicate, in a Finite Measure, Power and Activity to particular Beings: infinite Power can never be exhausted, and therefore I cannot see but if it pleased, it might be eternally communicating new Powers and Activities without any Diminution of it, or Disparagment to it, nay not to be able to do this, would be very disagreeable to it, and a representing of it, as Weakness. And besides, this communicated Power may still be said to be the Power of GOD; And that, 1, Because it is Originally from Him, and by His Donation. And, 2, Because it is subordinate to Him, and under His Conduct, and the influences of His Good Providence. And herein I think the famous Malbranche hath sadly faultred, and hath made too near approaches to Spinozism, when he denys the Activity of Second causes, and asserts that they are only occasional ones, and that at the presence of them GOD works immediately and by Himself. So for instance, the fire doth not burn, but GOD at the presence of the Fire; The Sun doth not enlighten the World, but GOD at the presence of the Sun doth it. This conceit is very involved, and attended with terrible consequences, and insurmountable difficulties. The Author grants that GOD communicats Being to the Creatures, and a Being distinct from His own. Now if he can, and does actually communicat Being to them, I cannot see but he can and doth communicat force and activity to them likewise. 
Aecon Divine Tom 1. c. 6. a num. 9 ad finem. cogit: rational. edit, 2, per to●um  All the reasons that make for the one, will as effectually make for the other. Such as desire to see a full and satisfying confutation, both of this Authors principles as to this particular, and of the whole Athiestical System of Spinoza, may consult the Books to which I refer in the margin.  
I cannot tell if all will justify my insisting so long on these things; But if what I have premised before my Entrance on them, together with the consideration that Spinozism is like to be the prevailing Atheism, and that unwary Youth may be in danger to be infected with it, be not enough to make my apology, I shall allow myself to be condemned.  
2, Another false apprehension concerning GOD is, when Men conceive of Him, as an Arbitrary Omnipotent Will, That acts as if He were not essentially Good and Just, Pure and True. I have already declared in what sense arbitrariness may be ascribed unto GOD. It was Arbitrary or indifferent to Him to have issued out of Himself, by the Production of Natures, Essences, Beings, Truths and Goodnesses different from himself; it was arbitrary to him, by what sorts of Natures and Beings he should represent his own excellencies, whether by these already established or by others. But on supposition that he willed to act without himself, he could not but Act suitable to the infinite perfections of his Nature. To do otherways is not Arbitrary to him. GOD must act in a manner worthy of himself, that is, as becomes a most luminous, most good, most Happy and Glorious Essence: But a great many have conceived of GOD under the Notion of an Arbitrary and Powerful Will, which is not determined in its actings by the goodness and Righteousness, the truth and purity, and other lovely qualities of his Nature. This thought in my opinion greatly sullies the Beauty of the Deity, and if I mistake not, hath been the source of several very dangerous errors in Divinity. I shall only add on this head the notable words of a great 
Intel. System Cap: 4: Num: 9.  Author; Knowledge and Power alone will not make a God: For GOD is Generally Conceived by all to be a most Venerable, and most desirable Being: whereas an omniscient, and omnipotent, Arbitrary Deity, that hath nothing of Benignity or Morality in its Nature, to Measure and Regulate its will, as it could not be truly August and Venerable, according to that maxim, Sine bonitate nulla Majestas, i.e. There can be no Majesty without Goodness; so neither could it be desirable, it being that which could only be feared and dreaded, but not have any firm Faith or Confidence placed in it. This brings to my mind a passage of the Pious and learned Smith in his select Discourses 
Pag: 149.  which this occasion makes very Seasonable to insert. GOD himself, saith he, from whom all Law takes its rise and Emanation, is not Exlex and without all Law, nor, in a sober sense, above it: Neither are the primitive rules of his economy in this world, the sole results of an Absolute will, but the sacred decrees of reason& Goodness. I cannot think GOD to be so unbounded in his Legislative Power, that he can make any thing Law, both for his own dispensation and our observance, that we may sometime imagine, we cannot indeed say that GOD was absolutely determined from any Law within himself to make us; But I think we may safely say, when he had once determined to make us, he could neither make us sinful, seeing he had no Idea nor shadow of evil within himself, nor lay up these dreadful Fates within our natures, or set them over us, that might Arcana inspiratione( as some are pleased to phrase it) secretly work our Ruin, and silently carry us on, making use of our own natural infirmity, to eternal misery. Neither could he design to make his Creatures Miserable that so he might show himself just. These are rather the bywayes of Cruel and Ambitious men, that seek their own advantage in the mischiefs of other men, and contrive their own rise by their ruins: This is not Divine Justice, but the Cruelty of degenerated men.  

III. To imitate and comform unto the Divine Perfections is truly to know God.  III. Parents are with very special care to inculcate on their Children, that to know God is to imitate and to represent him. For then we truly know God when we See and feel him delineated on our Souls, and are made partakers of the Divine Nature 
2 Pet: 1.4.  that is, when we are merciful 
mat: 5.48.  as our Father in Heaven is merciful; when we are Holy, 
1 Pet: 1.15.  as God who hath called us is holy, when we Purify ourselves 
1 Joh. 3.3.  as he is pure hence the Apostle exhorts his Ephefians to be followers 
Eph. 5.1.  of God as dear Children. Then we are the children of God indeed, when we are his Living Images, when his Divine excellencies are transcribed on our hearts, and appear in our lives. We must be comform to the perfections of God, either by imitating them, or by receiving impressions from them. His Goodness, Purity, Justice, Veracity, and Wisdom we must imitate, by being good and pure, and just, and true, and wise ourselves: His Eternity, Independency, Omniscience, Omnipotence, immutability, we must receive due Impressions from; We must be to these as the Wax to the Seal, that is, they must have a suitable and correspondent influence on us. His Eternity must incline us to Adoration, his sovereign Independency to Humility and Subjection, his Omniscience to Reverential and circumspectly Carriages, his Omnipotence to Trust and dependence, his immutability to Constancy and Perseverance in well doing. When we are thus comform unto God, then we know him savingly and to purpose; and such a knowledge as this I doubt not our Saviour designed to recommend in that excellent passage, 
John. 17.3.  This is Life Eternal to know thee the only true God, and Jesus Christ whom thou hast sent. To be sure he meant not an airy, notional and speculative Knowledge, how sublime and elevated soever it may be: The very Devils, I doubt not, may excel in this sort of knowledge; For they 
James 2.19.  believe, and consequently they know, and yet they have no Interest in Life Eternal; and consequently the knowledge here intended, must be such as transforms into the likeness of God, and conforms unto Jesus Christ: It is a knowledge that is Operative and Vital that doth not merely float in the Head, but descends into the Heart, and influences the Life; and this knowledge is said to be Life Eternal, because it disposes and qualifies for it, introduces to it, and even blesses the Soul wherein it is with the very first fruits and fortastes of it. For he that knows God at this rate doth in a great measure possess him already, and in whatsoever measure we possess him, we do in so far partake of Eternal Life. Now God dwells and lives in, and graciously manifests himself to such as are comform unto him, that is, unto all merciful, pure, righteous, and charitable Souls.  
The literal and notional knowledge of God, which consists either in Criticisms on the Words, Names, and Terms that concern him, or in speculative Ideas of him begot in our Minds by the exercise and activity of our Reason and Faculties, is barren, dry, and insipid; but that knowledge of God which is operative and transforming, experimental and sensible, is sweet and savoury: The former puffeth up, the latter edifyeth, The former is very liable to Errors and Mistakes, and no wonder, it being the issue of corrupted and partial reason; The latter is true and certain, it being an emanation from the Father of Lights, from him who is the living source of Truth and Knowledge; That converses only with the rind and bark, This communicates the Marrow and Substance, and admits purified minds to Taste and see that the Lord is Gracious. I persuade myself that God( as all Divine things) is better known by Sensation then by Speculation. The more we Love, and Obey, and practise; the more and more excellently we know God, God is Love saith St. John, and He that dwelleth in Love, dwelleth in God, and God in him. The nearer we are to any person, and the more intimatly we converse with him, the more clearly we see him, and the better we know him; whereas things that are at a vast distance from us, we either see not at all, or but very dimly: And such as we have no Intimacy or Familiarity with, we do but very superficially know. Now Love doth very nearly unite us unto God; as the passage just now cited may fully assure us, it states us in his presence, carries us, as it were into his bosom, and admits us into the dearest Converses with him, and by means of this inestimable advantage, we obtain clearer discoveries of him, we see his Divine Beauties, we feel his living transforming Operations; so that as the Apostle 
2 Cor: 3 18,  hath it, We with open face beholding as in a glass the Glory of the Lord, &c. I confess, I do extremely wonder, how any can doubt, that holy and obedient Souls, whose Hearts the flames of Divine Love, have defecated and purified from dross and corruption, are vouchsafed more peculiar manifestations of God than others who are not in the same happy circumstances, and that the knowledge which devout and hallowed Minds have of God is nothing different from that which the wicked and even Devils have of him, especially if these words of our Saviour be seriously pondered 
John. 14. 2●.  He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him and will manifest myself unto him.  
In the mean time I do not deny but the Speculative Knowledge of God and Divine things is very useful, providing it be founded on true, and genuine, and solid notions, and when it meets with good Inclinations. This is as it were the Outward Court of Divinity, which may and doth led into the Inner, yea even into the Holy of Holies: For I doubt not but the Proselytes of the Gate among the Jews, when they were once admitted into the outer Court of the Temple, had earnest desires to be vouchsafed the Honour and Advantages of the Inner, and even to know the secrets of the Holy of Holies, and accordingly in due time their desires were gratified: For after the coming of the messiah, the middle Wall of Partition was broken down, and they were admitted to the same privileges with the Proselytes of Righteousness; even so when persons of good Inclinations are admitted to the true speculative knowledge of God, it may and doth excite in them earnest desires after nearer approaches unto God, and not content with the airy and barren notions of Divine things, ardently seek to see and feel and taste them in their Beauty, Efficacy and Sweetness, and to be sure, the Father of Lights who is conscious of these sincere and ardent Desires, will not fail to shine 
2 cor: 4.6.  into their hearts, and make Light to spring up to them in the midst of darkness, He will let them see His Beauty, and taste His joys; and feel His Living Operations within them; when Persons who have been all their life-time confined to a dark dungeon, hear such as come to visit them, deduce the Glorious Beauty, the warming, enlightening, and refreshing influences of the Sun, these discourses beget in them The speculative Knowledge of the Sun, which resembles the speculative knowledge of Divine things. Now this knowledge which these persons have already of the Sun( if they are not wholly insensible of their miserable state, and infatuate) cannot but mightily incline them to desire to leave their Dungeon, and to know by experience what they already know by speculation, and accordingly if they actually abandon and come out of their Dungeon, and open their Eyes, the Sun will actually enlighten, Cherish, and refresh them, whereby they shall have a more excellent knowledge of it, then that which they formerly had, and this is that which resembles the living, and experimental Knowledge of GOD and Divine Things, which infinitely excels that sort of knowledge which we have either by Information from others, or by the mere exercise of our own faculties. From all which we see what the use of the speculative Knowledge of GOD& Divine Things is, namely to led us into a better& more Noble kind of Knowledge, that, to wit, which is living and experimental, and which fills our Souls with Marrow and fatness, and when we serve ourselves of it to this excellent purpose, we make the best improvement of it that it is capable of; But if we stick closs to it, and desire to advance no further, if we rest satisfied with the empty and dry notions of Divine things, and think out selves Happy enough when we possess these, this speculative knowledge proves then very prejudicial, if not fatal to us, becomes a source of pride, presumption, and vain glory, and leaves the Soul destitute of the reality, life and Substance of Divine Things.  
IV. In teaching Children the true knowledge of GOD, 
IV. The knowledge of GOD includes the Knowledge of the ever Blessed Trinity, what must be inculcated on Children with respect to it.  Parents and other instructors must acquaint them with these great and Venerable Mysteries which are revealed in Holy Scripture concerning him, and in order to prepare and dispose their minds for the reception and entertainment of these things, it will be very proper to represent unto them, that the Divine Nature is infinite, and therefore vastly above the comprehension of finite and limited capacities; And consequently whatever discoveries the Blessed God vouchsafes to make of himself, though we cannot fully comprehend, yet it is our duty to believe and credit them; For since God knows things of himself, that we Men cannot know, and since what he knows of himself, he truly knows, and since in fine, all the Revelation that he makes of the secrets of his Divine Nature are agreeable and comform to his Knowledge, that is infallibly true and certain, there is all the reason in the Werld, that upon his testimony we should without Scruple, or hesitation receive and entertain ●hem.  
Having thus disposed them to believe what they cannot fully comprehend, afterwards the Parents and others concerned may proceed to particularise these sacred Mysteries especially the two Famous Ones, I mean that of the Trinity, and that of the Incarnation; This latter I shall just now treat of in the ensuing Section: Here only I shall direct Parents what to do to, and inculcate on their Children with Respect to the Holy Trinity, and the Advices I think proper on this Head, are these that follow.  
1. That they set before them these passages of Scripture in which this Venerable mystery is most expressly asserted, such as that of St. John, 
1 Epist: 5.  There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One. And that other which enjoins Baptism to be administered 
mat: 28.19.  in the Name of the Father, the Son, and the Holy Ghost. And in fine 
2 Cor: 13.14.  The conclusive Benediction of St. Paul The Grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all. from all which, and a great many more that may be added, we are fully assured that there is in the One Divine Nature a Sacred and Inviolable Trinity.  
2ly. That they guard them against all false, injurious, and unbecoming Apprehensions of this great Mystery; That is, that they do not conceive the three adotable Persons to differ& to be distinguished from one another after the same manner that three individuals of Mankind are diff●renced; For this were plainly to establish a Tritheism, or three Gods, which would destroy the Unity of the Divine Essence, and therefore that they be taught to consider the Father as the Eternal, Essential, necessary and independent original, and Source of infinite Glories, and Perfections; Hence he is 
J●m: 1.17.  called the Father of Lights. The Son as the Co-Eternal and Co-Essential, necessary and living Image, Idea or Representation of the Father, wherein he sees his own Divine Beauties, Gloriously and Amiably Displayed and Reflected, and therefore he is said to be the Brightness of his Fathers Glory, and the 
Heb: 1.3.  express Image of his Person. The Holy Ghost, as the equally Eternal, Essential, and living Love of the Father and the Son, issuing and proceeding from both, GOD is Love 
John. 4.16.  all this is necessary in the Divine Nature: We cannot form a true and just Idea of an infinitely perfect Being without conceiving of him after this manner, 
Haec est una, necessaria, dignaque DEO occupatio, atque cum ejus summae majestatis clesitudine proportionata, ut nempe seipsum sibi representet, se amet, atque plene in sui notitia& comercio secum delicietur Cogitat: Rational: Edit: 2. pag: 240.  this gives an account of the Essential happiness of GOD, and of what was his Glorious Occupation in his pure Eternity before the Creatures had a Being, namely he, by an infinite and Divine Ardour sought himself in himself; that is, in his Essential Image, in which he gloriously represented himself to himself, loved himself Infinitely, and was transcendently, and Immensly delighted in the Knowledge of himself, and in the inexpressibly delicious Communion of himself to himself, But this I have else where 
Just Measures part 2.  at large deduced.  
3ly. That they oblige them seriously to remember, that the Adorable Trinity is incomprehensible, this Mystery is such a vast Abyss of ineffable wonders and secrets, there is such a fullness of Glories and Perfections in it, that no created Minds can fathom it: It is infinitely above the Sphere of all Human and Angelical Penetration, nothing can discover any glimpses of it, but its own Divine Light, as no light can make us sensible of the Sun but itself.  
4ly. That they teach them to improve aright the incomprehensibleness of the Adorable trinity. Now the improvements they ought to make of it are such as these; 1. Not to think, when they have got some discoveries of this great Mystery, that they are already arrived at the bottom of its unmeasurable depths, but to believe that there still remain new Secrets and new Glories to be discovered concerning it, and that GOD when he pleases can reveal them; For his infinite Essence is able to Furnish and present to Created Minds, new Scenes of fresh Glories, and unexperienced Delights throughout all Eternity, without ever being in danger to exhaust his Superabundant Fullness. 2. N●t to attempt by the vain speculations of their narrow and scanty reason, to prie into, or discover the Divine Secrets of this Mystery: This were as absurd as it would be to endeavour to contain the Ocean in a Nut shell; For the little span of our Reason, is as disproportioned to the incomprehensible Trinity, as a shell is to a vast Ocean. No foreign light, such as is that of Human Reason, can enter into this Mysterious Abyss. And besides, that which by Reason of its Supereminent, and exuberant perfections, is incomprehensible, is not the object of Rational Inquiries, but of Devote Adoration, as shall be afterward noted.( 3.) The consideration of the Glorious Trinity, 
Qod intellectus noster percipit se non posse capere ob Rei perfectionem summam, id disponit mentem, ut non conetur ex Curiositate suis propriis speculationibus,& intellectus sui Operationibus adhaerere, idque convincit mentem de sua imperfectione, coram perfectissimo enter; Unde mens non sibi haeret, non seipsam seipsâ occupat, said fertur extra se in objectum illud inincomprehensible, ut ab illo capiatur& regatur, pront lubet Enti illi de eà disponere. Cogit: Ration: Edit: 2. pag. 231.  under the View of being Incomprehensible, should convince the Mind of its own imperfection and emptiness, and thereby dispose it not to cleave to itself, not to seek its Light, Perfection, and Happiness within itself, but rather to disclaim itself, and turn towards that Incomprehensible and most Perfect Object, that he may fill it with his Light and Graces, Love and Joys, and take it under his Special Management and Conduct, and dispose of it as it shall seem good to him. When we view ourselves in the presence of a Being, whose Glories, Plentitude, and perfections are incomprehensible, because they are infinite, as it should on the one hand beget in us a very profound sense of our own nothingness, our great poverty wants and indigence, so on the other, it should excite us in the most absolute, and unreserved manner that is possible for us, to surrender and offer up our Souls to that Blessed One, who can beautify, Enrich, and perfect them, who can at once both enlarge and fill up all our Capacities, that is, by Himself satisfy our vast and restless desires, gloriously enlighten our understandings, and become within us a source of solid, substantial and everliving Joves. 4ly. The incomprehensibleness of the Ever Blessed Trinity should oblige us to mutual forbearance, and not to treat one another roughly or uncharitably, though our thoughts and expressions about it be not in all points the same. If another shall entertain thoughts of this mystery, 

Praeterea quod incomprehensible est, id sie mentem meam disponit, ut si proximus meus, non easdem eâ de re habeat cogitationes, nec eisdem verbis seize exprimat, illum tolerem, reputans etiam me rem non concipere,& illum fort aliquod in illa perspicere quod ego non perspicio;& vicissim, me aliquid concipere quod ille non concipit,& utrobique neutrum rei Majestatem attingere; ind uterque socium far& amplecti, uterque socium hortari, ut in se, inque suis speculationibus, In activitate sui intellectus, in sufficientia sui ipsorum non haereant, said seize submiss tradant Deo immenso, ut de utroque disponat ad lubitum.  
Notandum enim, hunc esse verum usum recurrendi ad rei cujusdam incomprehensibilitatem, nempe, cum ex eo sequitur in nobis amor& reverentia erga rem perfectissimam& humilis oum proximo agendi modus, unde uterque asponatur ad sui ipsorum abnegationem, praetermissionem& iraditionem Deo. idem ibidem.   and use expressions concerning it, that differ from mine, yet providing that he aclowledge and adore it, I should tolerate him, and not presently fly in his face,& give him ill names, because he thinks not and speaks not as I do; For I should consider, that neither I myself do fully comprehend the thing, no more than he doth, and that as on the one hand he may see something that I do not, so on the other I may apprehended something of it that he doth not, and yet that both of us are very far from reaching the grandeur, and Majesty, and glory of the mystery, which should incline us to forbear one another, to treat one another charitably, to exhort one another not to rest in ourselves, not to trust to our own speculations, to the activity of our own understandings, to our own sufficiency, but to abandon and resign ourselves to the conduct and influence of the infinitely Good GOD, that he may dipose of us as he shall think fit: For in effect then we improve the incomprehensibleness of the Trinity aright, when from the consideration of it, there spring up in us an ardent Love, and a profound reverence towards it, and Humble, and Affable, Meek and Condescending Carriages towards our Neighbour, whence both of us are disposed to the denial and disclaiming of self, and to resignation unto GOD. The truth is since the Blessed Trinity is confessedly incomprehensible, it is our duty rather silently and Devoutly to Adore it, than curiously to prie unto it, rather to offer up our minds to be illuminated concerning it from its divine Light, than to endeavour to dive into the secrets of it, by the glimmerings of our scanty reason; rather modestly to confess our ignorance and imperfection, than Magisterialy to dictate unto others, and to establish our own apprehensions as the just Standard of the Truths that concern it.  
5ly. Parents should with special care acquaint their Children with, and seriously inculcate on them the respective duties they owe to the Father, Son and Holy Ghost: This is to teach them the practical knowledge of the trinity, which is infinitely more advantageous for their Souls, then to fill their heads with vain and airy Speculations concerning it. What will it avail thee, 
Quid prodest tibi, alta de Trinitate disputare, si careas humilitate, unde displiceas Trinitati? vere alta verba non faciunt sanctum& justum said virtuosa vita efficit DEO Charum. De Imit: Christi. Cap. 1.  saith the Divine A Kempis, to be able to dispute subtly concerning the Trinity, if thou want Humility, without which thou art disagreeable to the Trinity; For doubtless sublime and high flown words, do not make any person Holy, but a virtuous and unblamable Life renders us very dear to GOD. The great care of Parents should be to teach their Children dutiful and becoming Carriages towards the Holy Trinity, and to assure them that tho their knowledges of it be never so exquisite and profound, yet it will be of no account or value as long as their dispositions and conversations are disagreeable and unsuitable to it. Now what these duties in particular are which all owe to the Father, Sun, and Holy Ghost; I have already 
Sect: 15.  at large declared, when I directed parents what to do to their Children, with regard to the Baptismal Covenant, so that it were superfluous here to resume them: Though in the mean time it will be very seasonable for Parents on this occasion, to renew the memory of these important duties, and to Reinforce the practise of them on the Children from this consideration; Namely, that without the conscientious discharging of them, they will be found false and Hypocritical Votaries of the Father, Son, and Holy Ghost, and their knowledge of the Holy Trinity will prove but a dry and empty, an ineffectual and fruitless notion, such as will come to no other account but to Aggravate and heighten their condemnation. I desire that what the excellent Author of the following letter hath to this purpose§ 48. May be seriously pondered.  
6ly. They are further to recommend unto them, that they do with all possible earnestness study to imitate and represent the Holy Trinity, to do which is both their great duty and great Happiness. Now then we Imitate the Holy Trinity:( 1) When having wholly abandoned creatures and corruptions, sin and vanity, and turned away our desires from every thing that is not GOD, 〈…〉 mighty and vehement Ardours aspire after the Light and joys of GOD, as these truly noble and only Beatifying Objects for which our Souls were made, and without which they cannot be happy; and when being sensible that our languid and fainter ardencies are vastly disproportioned unto the Glorious objects we breath after, we surrender our desires unto the Father of our Spirits, beseeching him that he would impregnat them, that he would enlarge and amplify them, and by hts vivacious influences and impressions, make them such as will be agreeable to, and worthy of himself, and his Divine Light and joys.( 2) when in disregard of our own sorry speculations and reasonings, and the little glimmerings of light that may come to us from the activity of our minds, we offer up our understandings unto the Eternal word, or Son of GOD to be enlightened by him who is the Light 
Joh: 1.4. and V: 9.  of men, and the true Light that enlighteneth every man that cometh into the World.( 3) and when we can calmly and sweetly acquiesee, and constantly delight ourselves in, and be fully satisfied with the Love and joys, and Fruition of GOD, as our complete happinefs, when we can say with the Royal Psalmist 
Psal: 119 57.  Thou art my portion O LORD; That is, I desire, I seek nothing O sovereign Goodness, but thee, I am infinitely pleased with the sole Enjoyment of Thee, Thou and Thou only can give full quiet, and inexpressible Satisfaction to my otherways restless& unsatiable desires: I say, when we carry at this rate, then we imitate the Holy Trinity, and when in consequence of these ardent Desires, and pious Surrenders, the Divine Light hath actually invested our Souls, wrought on them, chased away their darkness and corruption, hath cleansed and purifyd them, and so converted and consecrated them into living Temples; 
Rom: 5.5.  And when, in fine, the Love of GOD is  shed abroad in our Hearts, when its pure flames do warm and solace, and fill us with ineffable Jovs, we become Living Images of the Holy Trinity. Now that thus to imitate and represent the Holy Trinity is our great Duty, is very plain; For what greater duty can there be than to desire and love GOD, to be enlightened by him, and conformed to him, and to Delight, rejoice, and Acquiesce in him. This is in effect the Marrow and Substance of all Religion, 
Ecquid homini, miserrimo vermiculo, dignius, honorabilius,& foelicius quam nobilissima haeece occupatio DEI, quae est seipsum in sui notitia,& representatione, atque amore perfect occupare omnes delicias, omnem acquiescentiam in boc invenire? Num plenius, gloriosius, foelicius aliquid inveniet homo, quam si se si suum intellectum, si suum amorem si suos omnes affectustra dat illi study& occupationi, quae ipsae DEI sunt deliciae, perfectio, faelicitas, beatitudo, paradisus. Cogit: Ration: Edit: 2. pag: 241.  and that it is our greatest Happiness is equally evident, because it is the Happiness of GOD himself; For the essential Happiness of GOD consists in this, namely that he infinitely desires himself and with infinite Satisfaction finds himself in himself, is Gloriously Enlightened with the Brightness of his essential Excellencies, which most Illustriously, and most Amiably shine in his Increated and Co-Eter●●l Image, where he sees his own Adorable Beauties, and Loves them infinitely, and most delightfully Acquiesces in himself, and by the Communications which he makes of himself to himself, feels the Purest, the Fullest, the Noblest, the most Ravishing and Ineffable Transports and Joys. This is the Happiness for which poor Men was designed; For he was made after the Likeness of the Holy Trinity: 
Gen: 1.  And to this Happiness GOD hath been most lovingly Inviteing him, ever since he forefeited it by sin; And the only way to recover it, is a Serious and daily Care to imitate and represent the Holy Trinity, in manner Just now recommended. O Sacred and Adorable Trinity, the great Pattern of our Duties, and the Divine Source of our Felicities! What greater Honour, what greater Advantages; What greater Pleasure than to be employed as thou art, and to partake with thee, so far as Created Minds are capable of it, in the Joys of thy pure Eternity? How infinitely Reasonable is it, that we should wholly Devote and and consecrate all our Faculties and Powers, our Capacities and Affections to an Exercise so Divine, and so Elevated, as is that of Desiring, Knowing, and Loving Thee, of Delighting and Acquiescing in Thee? It is Thou, O Eternal Father, that hast planted these Noble and Generous Desires in us, to the end they might be carried towards, and center in thy Blessed Self; and after that we, by allowing them to pursue and fix on Creatures, and vanities and limited things, had dulled and contracted them, It's thou that invigorats and dilats them, that hightens and improves them; And when thou hast breathed into them an infinite vivacity and restlessness, it is thou again that cools and calms them, that satiats and quiets them, by presenting unto them proportionable& satisfying Objects, the Light of thy Son, and Joys of thy Spirit. O Sun of Righteousness! O Light of the World! arise and shine: O shine with Brightness and with Power on our dark minds, and chase away these Clouds of corruption and sin, that intercept the amiable and delightful views of thy Beauty, and when, O Spirit of Love! By thy Grace we are qualified and fitted to receive thy grateful Impressions, to feel& to taste thy ineffable joys, O transform our Souls into pure flames of Love, that we may breath, and think, and speak, and live on nothing but Love, and that being swallowed up with this Divine and delicious Passion, we may forget all things else, and be at leisure only for thee,& be ever Mounting up towards thee, on these nimble Wings wherewith Thy Almighty Love doth furnish us, till in end we lose ourselves in the vast abyss of thy Love, and thereby truly find our happiness and Glory, and all things. Amen.  
7ly. And in fine, it will be fit on this occasion, expressly to advice Parents that they inculcate on their Children, that one great design amongst others, why GOD hath revealed the Sacred and Venerable Mystery of the Trinity, or why he hath manifested himself as Father, Son and Holy Ghost, is, to let us understand how he is affencted towards us, and how we ought to be affencted towards him, and towards one another; Thus 1st. When we consider GOD the Father, as on the one hand, we are fully assured that he is not only the Father of our LORD JESUS CHRIST, but also the common Father of Mankind, and that as it was out of Fatherly Love that he first Created us, and still preserves us, so he carries always towards us the Bowels and tenderness of a Father, and plentifully provides for us what is necessary to the happiness and welfare both of Souls and Bodies; so on the other, we are convinced that we ought to look on one another as Brethren in him, and fellow Members, and consequently, that we ought tenderly to care for, and dearly to Love one another; and that all of us are obliged to be subject to our Common Father in sincere Love, and true filial obedience. 2ly. When we consider the Son of GOD, which he is, not only in respect of his Eternal Generation, but also as he hath assumed our human nature, and united it personally to himself, we are assured that GOD is become our Brother, by whose prevailing Intercession the Love and Favour and good will of GOD is procured for us, and the way to him, And consequently into Eternal Life and Glory, made manifest; and in whose Holy Life, conduct, and Doctrine, while he conversed on Earth, a Noble pattern is set before us, instructing us how we ought to led Lives worthy of the Children of GOD, and therefore that is our great and indispensible duty, to believe and comform to the Doctrine, to trace the foot-steps, and imitate the Life of our elder Brother, and to use all possible endeavours to oblige all others our brethren to do the samc, that so all of us may be fellow Heirs with him in the Heavenly Inheritances. 3ly. And when we consider the Holy Spirit, that vital and uniting Love( by which the Father complacentially acquiesces& rejoices in his Son) that Divine and Almighty principal that breaths Life, and Love, and Beauty, Order, Harmony, and Unity into all things, the great Sanctifier of Souls, we are assured 1st. That as the Father and the Son are 
John. 12: 30.  one, so GOD would have all his Children, all that he will admit to the Communication of His Graces and Glories, to be acted by the same Spirit, to be one in Love, to be of the same mind, to be 
Acts. 4.32.  of one heart, and of one Soul. 2ly And in order to fit and qualify men to be admitted to this blessed communion, he would have all these corrupt Passions, and vicious inclinations that are contrary to love and Unity, such as pride, malice, hatred, anger, wrath, bitterness, revenge, covetousness, and the like, to be Mortified, Crucified, and killed, by the Power and energy of this Holy Spirit; and that to this end, he hath 
Luk: 11.13.  promised his Spirit to all that seek him; and that therefore it is our duty ardently to pray for him, cheerfully to submit to his operations, and by his gracious assistance to put on Bowels of mercies, humbleness of mind, 
Col: 3. ●2. 13.14.  Kindness, Meekness, long suffering, and above all things Charity which is the bond of perfectness.  

V. The Illumination of the Holy Spirit, necessary to teach us the knowledge of God and divine things sayingly: Encouragements to expect it; and the ways how to attain to it briefly laid down.  V. In fine, that I may shut up this particular in the last place I shall enjoin Parents to inform and press on their Children, that in order to acquire the true knowledge of GOD, and of all Divine things, they must have 
1 Joh. 2.20.  an Unction from the Holy one; that is, they must be taught by the Spirit, and therefore that they ought not to rest in what they know of GOD, and the things of GOD, by reading Books or by Information from others, or by their own dry and jejune speculations, though all these, as hath been already intimated, may be very useful; but that in order to attain that vital and practical knowledge of GOD and his things, that I lately spoken of, they must Ascend to the source of all lights, and Truths, and Realities. Divine things, before we can discover their Beauty, or feel their efficacy, must be seen in a Divine Light. The Natural man, saith St. Paul, 
1 Cr: 2: 14.  that is, he that hath nothing in him but his corrupted reason and faculties, and the shadowy, and oftentimes false light that the exercise of these affords, cannot know the things of the Spirit of GOD; know them speculatively and notionally, as the Devils do, he may, but know them Divinely, so as to be transformed by them, and conformed to them, he cannot; The reason is plain, because they are Spiritually discerned, that is, they are truly and savingly known by the Illumination of the Holy Spirit only. Hence all good Souls are said 
John 6.45.  to be taught of GOD, which to be sure imports a more immediate operation of GOD in teaching, than furnishing us with the outward means of instruction, such as Books and the discourses of men, one great design of which is to direct us unto, and oblige us to desire the inward, Spiritual and Divine teaching: And that this is the privilege of all faithful and sincere Christians, St. John 
1 Joh. 2.27.  assures us in those words; The anointing which ye have received abideth in you. &c. To restrict this,( as some great men do) to the Apostles and first Christsans, is no less unreasonable than it is injurious, as depriving us of the greatest blessing in the World, namely, the teaching of the Spirit, and to say that this passage imports no more than the receiving of the extraordinary gifts of the Holy Spirit, such as the power of working of Miracles, speaking with Tongues, &c. Or the benefit of these, that is the evidence or confirmation of the truths of the Gospel, is too jejune a comment, and an offering of downright violence to the Text; For it is certain that all true Christians in every age are anointed with the same Spirit that the Holy JESUS himself was, otherwise they are not true Christians; For the very import of that Worthy Name is to be anointed, that is to be lead, taught, Governed, and Sanctified by the Holy Spirit. 
Rom: 2.9.  If any man saith St. Paul, hath not the Spirit of CHRIST, he is none of his; Besides, I would fain ask these who deny that any other light is necessary in order to know GOD and Divine things savingly, but that of Reason assisted by outward Revelation, what tolerable sense they will put on the Devout and ardent breathings of the Psalmist in his great Psalm, Open my Eyes, 
Psam. 119  teach me Thy Statutes, give me understanding, and the like, which he repeats at every turn? To be sure the Psalmist had as great and as many advantages as others can pretend to, he had the benefit of a written Law, and the Ministry of extraordinary Prophets, and no doubt had as good natural faculties as his Neighbours, and yet he saw the necessity of another Light in order to be Divinly instructed. This great Truth is acknowledged and recommended by 
Dr. Scot Christ: Life.  a person of as great& clear a reason as any; Besides, saith he, the external Revelation of the Spirit( that is the declaration which he hath given us of the mind and will of GOD in the Holy Scripture, 
Pag: 625.  and the Miraculous evidences by which he sealed and attested it) there is also an Internal one, which consists in impressing that external Light and evidence of Scripture upon our understandings, whereby we are enabled more clearly to apprehended, and more effectually to believe it, and a little after, alas! our minds are naturally so vain and stupid, so giddy, Listless, and inadvertent, especially in Spiritual things which are abstract from common sense, as that, did not the holy Spirit frequently present importunately Urge, and thereby fix them on our minds, our knowledge of them would be so confused, and our belief so wavering, and unstable; As that they would never have any prevailing influence on our wills and affections. So that our belief and knowledge of Divine things, so far forth as they are saving and effectual to our renovation, are the fruits and product of this Internal Illumination of the Spirit.  
The Truth is, They who reproach and discredit the Illuminating Influences of the Holy Spirit as unnecessary and fantastical, do great prejudice to the Souls of Men, by diverting them from the aspiring after that blessed Light, which not only gives clearer and more amiable discoveries of Divine Things, but also communicats the Marrow, Reality and Substance of them, for they who are Divinely taught, not only know GOD, for instance, but really possess Him, not only know Humility, Meekenss, Patience, 
Faelix quem veritas per se docet, non per figuras& voces transeuntes said sicuti se habet. O veritas DEUS, fac me unum tecum in perpetua charitate. Taedet me saepe multa legere& audire. In te est totum quod volo& desidero. Taceant omnes doctors; sileant universae Creaturae in conspectu tuo. Tu mihì loquere solus. De Imitat: Cap. 3.  Charity, &c. But have them really seated in their Souls. Hence saith the devout a Kempis. Happy is the man whom the Truth doth teach by itself( by its Luminous Presence and Operations) not by dark figures and words that quickly vanish, but as it is in itself. O GOD who art the Truth make me one with thee in everlasting Charity, it is often tedious to me to red and to hear many things: In Thee is all that I would have and can desire. Let all the Doctors hold their peace, let all Creatures be silent in Thy sight, speak Thou alone unto me.  
Having thus declared the necessity of the Illumination of the Holy Spirit, in order to know GOD and ●ivine Things savingly, it will be needful in the next place, that I tell Parents what they must with all possible seriousness, recommend to their Children, to the end they may receive the Holy Spirit and be taught by him. But before the Parents proceed to tell them what to do on this Occasion, it will be very proper to suggest two things to their Consideration, for their encouragement.( 1.) That to be taught by the Holy Spirit, may be the Happiness of all; For none are excluded from it, but these who by a wretched carelessness in seeking it, or wilful opposition to it do exclude themselves. The Promise is general, He will give his Holy Spirit to them that seek him, that is, to every one without exception of any, but of such as make themselves uncapable of him, by resisting, grieving, and quenching him. The Promises of GOD, as they are generous, so they are sincere, He truly means as he speaks, so that none need fear that they are secretly or fatally excepted from sharing in the Blessings promised. To all that hearty perform the Condition, the Promises shall be effectually fulfiled, and none are deprived of the Blessing, but such as by a wilful continuance in sin, and pertinacious resistance of Grace refuse to accept of it.( 2.) That this benign Spirit doth prevent all our endeavours and desires, and by his Gracious Influences and Motions doth awaken and quicken us, and inspire us with Strength, whereby we are enabled to prepare for him a Lasting and Permanent Residence in our Souls; For when we have listened unto, and complied with these inward Calls and Motions, he comes and takes possession of us, and dwells in us as in his living Temples, and then it is that we are Divinely Illuminated& Taught: Of this the Holy Scriptures doth assure us. 
Prov: 8.4. and 1.23.  Unto you, O men I call,& my voice is to the sons of men— turn at my reproof: These are the preventing Calls of the Holy Spirit which quicken, Excite and Strengthen us; And if we obey these loving Opportunities, and improve the Strength communicated unto us, for these ends and purposes for which it was designed, that is, in turning away from sin, in abandoning, renouncing and crucifying our lusts and corruptions, and yielding ourselves unto God, we are assured of more liberal Effusions,& consequently of a more intimate& abiding Presence of the Holy Spirit; whereby we shall be Divinely taught and instructed; For so it follows,— Behold I will pour out my Spirit unto you, I will make known my Words unto you. So that we see the pretence of weakness and inability is fully taken away; For the Holy Spirit solicits, excites and moves us, and secretly inspires us with a mighty Force: And why should we complain of weakness that hath so powerful an Assistant? And who is so Gracious as to make the first attack on us? For if he did not this, not a good thought, not a pious Motion would ever spring up in out dark and corrupt hearts: And further, here is a great encouragement to Diligence and Fidelity afforded us, For the more Faithfully we correspond unto the Motions and Calls of the Holy Spirit, and the more Conscientiously we improve the Strength communicated unto us by his preventing Influences, the more full possession he gets of us, and the more plentifully he imparts his Light, and Joys, and Graces unto us. Unto every one that hath, 
Mat: 25.29.  that is, that hath made a good use of, and diligently improven the preventing Graces of the Holy Spirit, shall be given, and he shall have abundance. His Diligence and Fidelity shall be rewarded with great and more plentiful measures of them.  
Now in Order to receive the Holy Spirit, so as he may become the blessed Inhabitant of our Souls, and Divinely illuminate and teach us, we must,  
1st. Empty our Souls of all corrupt lusts and passions, and of every motion and inclination that are disagreeable to him; For the Holy Spirit cannot dwell in unholy Hearts; he may indeed, and actually doth visit wicked men with the gracious designs of awakening them out of their sinful slumbers, urging and importuning them to their duties, and assisting in the discharge of them, but take up his residence in them, and abide with them he cannot: For what fellowship can light have with darkness? How incongruous as well as impossible is it, that the Spirit of purities and joys, of love and peace, of Unity and Harmony, of sweetness and benignity, should be strictly united to, familiarly converse with, and constantly dwell in Souls, that are sensual and Earthly, Wrathful and Furious, unskilful and Malicious, Jarring and uneasy, Sour, Disordered, and melancholy: These things are contrary the one to the other, and cannot possibly sort together. So much is intimated by the sayings of the Jewish Doctors, Spiritus Sanctus non requiescit supper animum turbidum; The Holy Spirit doth not rest on a discomposed mind. And, pietas inducit Spiritum Sanctum; Godliness invites the Holy Spirit. So that for one under the power of his lusts, and that is a slave to his vicious passions, that cherrishes and indulges the vilest inclinations, and takes no care to purify his inward man; for such an one as this I say to pretend to the Communion of the Holy Spirit is a unreasonable vanity. A Soul in this state is a subject immediately capable of, yea is actually under Influences from another Spirit, even 
Eph: 2.4.  The Spirit that now worketh in the children of disobedience. Corrupt nature is the devils element, and its passions and inclinations( heightened and improven by his diabolical inspirations) are the engines that he makes use of to push it forward to all kinds of villainies. 
2 Pet: 2.21.  St. Peter tells us that they were Holy Men that were moved by the Holy Ghost. Its only in a pure Mind that this Heavenly Guest doth lodge. The secret of the LORD, saith Solomon, 
Prov: 3.32.  is with the Righteous. And to be sure, the Presence and Operations of the Holy Spirit in the Souls of men are a principal secret of his, and to be experimentally acquainted with it, is the privilege only of the Righteous. Now it will be very necessary to inculcat betimes on Children, that as their continuance in corrupt nature, and their gratifying its Passions and inclinations, puts and keeps them under the power, and slavery, and influences of the devil; so their hearty abandoning and crucifying all their vicious appetites and affections, and emptying their Souls of them, doth dispose and prepare them for the reception of the Holy Spirit, and of all his blessed fruits and attendants: For the sense of this will both beget in them on early aversion to the hindrances of so great a good, and readily incline them to love these dispositions and practices that qualify them for it.  
( 2) We must Ardently, infinitely and Humbly Pray for the Holy spirit; This our Saviour Himself Prescrives us as a necessary mean of obtaining him, who 
Luke 11.1  assures us that our Heavenly Father will give His Holy Spirit to them that ask him; And it evidently supposes that which I just now recommended: For the truth is, he only can Pray for the Holy Spirit who Crucifies his lusts, and forsakes his sins; for to Pray for the Holy Spirit, and yet to continue in sin, is as absurd as it would be, to desire the Light and influences of the Sun, and yet shut up ourselves within a dark Dungeon whither its Beams could not have access: For as the thick Walls of the Dungeon hinder the Influences of the Sun from him that is shut up within, so a wilful continuance in sin resists the Holy Spirit, and hinder his gracious operations: but when the heart is emptied of corruption and lust, and turned from all vain, undue and sinful objects, the desire is naturally carried towards GOD, his Light and grace; such a Soul is in the true Disposition of Praying for the Holy Spirit, and can Pray in a right manner; For we must carefully remember that our Prayers for the Holy Spirit must be duly qualified, that is, they must( 1) be Ardent and intense, not faint and languid; there must be in the Soul a hungering 
mat. 5.  and thristing after Righteousness, that is vehement and Ardent desires, and these do naturally spring up in an heart that is emptied of its Corruptions, as when the Stomach is purged of all ill humours the appetite becomes sharp and kee●. A soul that is deeply sensible of its wants will pant 
Psal: 42.1.  after GOD, as the chased heart doth after the cooling Streams.( 2) They must be instant and urging, not seldom and intermitted. What we know both to be very valuable in itself and indispensably necessary unto us, we content not ourselves with once seeking it, but we continue our Solicitations for it. Now if any thing in the World be such, to be sure the Holy Spirit is, and therefore it is our duty to pray for him without ceasing, which a Soul emptied of sin& self-wil, will not fail to do; For it feels its wants: And one that is deeply sensible of his necessities, not only preys fervently, but preys importunately.( 3.) They must be humble, that is, our prayers must issue from a heart that truly feels its poverty, blindness, and misery, that is purged of pride and self-conceit, that intertains mean thoughts of itself, that doth not pretend to merit, but runs to mercy, in a word, that disposes one to carry as the Publican 
Luke. 18. 1●.  did, who stood afar off, would not so much as lift up his eyes to Heaven, smote on his breast, and cried GOD be merciful to me a sinner. He that preys for the Holy Spirit in such a disposition cannot miss him; For GOD hath promised 
Humilis tui cognitio, certior via est ad Deum, quam profunda scientiae inquisitio De imit: Chr: lib: 1. cap: 3.  to give his Grace to the humble. The humble knowledge of thyself, saith the a Kempis, is a surer way to GOD, than profound and laborious inquiries after learning. When we know ourselves truly, we know that we are poor and miserable, blind and naked, we know that we are great sinners; and imperfect creatures, destitute of good, and disaffected to God, empty nothings, dust and ashes, and such a knowledge a this of ones self, cannot but dispose to humility, and humility is a Noble Ingredient in Prayer.  
( 3.) In order to be Illuminated and ought by the Holy Spirit, we must carefully listen to his voice,& correspond to his motions, and faithfully improve his graces already bestowed on us; If we do not carry towards him after this manner, we cannot justly hope either that he will teach us, or though he did, that we could profit by his teaching, For  
( 1) If we do not listen to his voice, how is it possible for him to teach us? a Scholar that will not give ear to the instructtions of his Master, can never become learned, or be a good proficient. To attempt the teaching of such as are listless, and inadvertent, and that deliberately turn away their ears, would be to lose time and labour; they that are in this disposition cannot profit by the travels of either GOD or Man; For though he call, yet will they not answer, 
Prov: 1.20. &c.  though he give counsels, they will not entertain them, though he deliver his mind to them in all the strains of love and endearments, and with the most awakening circumstances, yet they will turn a deaf ear to the voice of this Heavenly Charmer. Hear saith the Wisdom of GOD to the souls of men; 
Prov: 8.6.  For I will speak of excellent things, and the opening of my lips shall be right things, clearly intimating that in order to be taught by the Holy Spirit, and to receive from him the knowledge of Divine things, we must carefully listen to his voice, our attention must be close and recollected, and therefore we must Piously retire and withdraw from all these objects and exercises that are apt to distracted and divert us. Now as a Scholar, if, when his Master is speaking and using endeavours to instruct him, he should suffer his attention to be broken and scattered by carelessness, by playing and unseasonably talking with his Comerads, or otherways, cannot hear the voice of his Teacher, nor be benefited by him; So neither can we hear the Voice of the Holy Spirit, nor receive any profit from his Loving Cares to instruct us, as long as our minds are distracted, and our attention diverted by the cares and concerns of the World, by the tumults of our unruly passions, by inordinately pleasing our sensuality, and indulging ourselves the liberty of speculating vainly. His gentle Voice is heard only in Silence and Recollection, when the Mind is Serious and Indisturbed, our passions hushed, and the World secluded.  
But here we are to remark, that the Holy Spirit speaks to us both Outwardly and Inwardly. Outwardly, when by his gracious Care, Appointment, and Direction, some Objects are presented to our outward Senses that may put us in mind of our Duties, and move and oblige us to the performance of them, that as so many streams, though distant, may led us to the very source of Life, and Light and joys, and that in fine, by working on our Senses and inferior Faculties, may excite and awaken the Diviner and more Noble Ones. For the Truth is, Mankind, since their degeneracy and aversion from GOD, are so sunk into flesh and sense, are become so gross and stupid, and so insensible to these things that are purely Spiritual, and so incapable of the exercise of the Diviner Faculties, that it is necessary their outward man he attacked, and their inferior Powers, their senses and imagination wrought on, that by means of these they may be made to turn Inward, and listen to that Divine Voice that speaks within them, and resign themselves unto its Conduct and influences.  
Now these Objects by which the Holy Spirit speaks to us from without. Are( 1.) And especially the Scriptures 
The Holy Scripture, as it is the great Outward Mean, by which we are instructed in the Knowledge of GOD, and Divine Things, shall be considered under another Head.  or the Word of GOD; For these Divine Oracles are dispensed to us by 
2 Tim: 3.16.  his inspiration, and therefore when we red or hear them, we may justly think that it is his good Spirit that speaks to us by them, informing us of the Mind and Will of GOD, acquainting us with our Duties, and calling upon us to Obedience: And doubtless he never fails to second the serious Perusal of these sacred Records with inward motions, and furnishes all well disposed Hearts, both with Light to understand, and with Strength to practise the great and essential Duties that are there recom●ended.( 2.) The Works of GOD, These as they are Beautiful, Harmonious, Orderly and fertile, are peculiarly the products of the Holy Spirit. The Spirit of GOD, saith Moses 
Gen: 1.2.  moved upon the face of the Waters, and communicated Beauty, Harmony, Order, Fertility and all other delightful and agreeable Qualitys to the Creatures, which were designed to be the accessary or bodily happiness of Man, and though since the entrance of sin, the Glory of the Creation is sadly Eclipsed, yet there still remain very visible Impressions of the Divine excellencies, and by these we may believe that the Holy Spirit speaks to us, and calls on us to Ascend towards, and to contemplate, Adore, and love the Blessed Original of Bounty, Harmony, and delights. There is no Speech nor language saveth the Psalmist; 
Psal: 19.3.  speaking of the works of GOD, where their voice is not heard: These are the Universal Preachers, and speak in a Language intelligible to all mankind. Though the languages of the different Nations of the World are generally unknown to one another, Yet the dialect of the Creatures is understood by all, and certainly when a Holy Soul views the works of GOD with the pious designs of considering that Infinite Goodness, Power and Wisdom which so Illustriously shine in them, and of exciting suitable affections towards the Blessed Creator, we need not doubt but the good Spirit readily interposes, clears and enlightens his mind, hightens his thoughts, suggests seasonable reflections, and warms his heart with such devout authors, as in end will make him quiter dissolve into raptures of Adoration and Love; And this we may observe to have been very often the Royal Psalmists case when he engaged in the serious contemplation of the works of GOD, see Psalms 104 throughout. 3, The Dispensations of Divine providence; For these, whither they be adverse or prosperous have a voice, the former call upon us to abandon our sins, the later to the practise of Piety and virtue, the former are chastisements for, and dissuasives from our wicked actions; the latter obligations and encouragements to fidelity and gratitude; in these dispensations that are afflicting, we feel the bitter fruits of our own follies; in such as are prosperous we do in some sort taste the Goodness of GOD, not but that GOD is Good, even when by the direction of his providence afflictions befall us, because he Graciously designs our welfare and advantage by them; But then these afflictions are not positive emanations from him.( For that most Blessed and ever Happy Nature, that is essentially Love and joys, hath in it no miseries or sorrows, and consequently cannot be the source whence they should issue,) but they then are the natural and necessarry consequences of our sins, which he either suspends or lets fall according as in his infinite Wisdom he shall judge meet: So that when any calamities do befall us, we need not doubt but the Good Spirit doth bespeak us by them, and that it is our duty to labour to understand their Language; Hence the Prophet Micah. 
Mic: 6.9.  Exhort the Jews to hear the Rod, and who had appointed it, intimating both that the Rod had a voice, and that they ought carefully to notice what it spoken, and to comply with the designs of GOD in it. St. Paul tells the Idolatrous Lycaonians, 
Acts. 14.17.  That GOD left not himself without Witnefs, even among the Heathen Nations, in that he did them good, and gave them Rain from Heaven, and Fruitful seasons, filling their Heart with food and gladness; Whereby is plainly enough insinuated, that when GOD by his providence dispenses good things to men, he doth thereby testify his Gracious inclinations towards them, and designs by his favours to win them to love, obedience, and gratitude: This is certainly the Language of such providences and it becomes our duty seriously to consider it, and to comply with the Intendments of it. We find that the Israelits being defective herein, that is, for not Considering, and not Improving aright the manifold Expressions of the Divine Bounty, are 
Isa: 63.10.  said to vex the Holy Spirit. Which is evidence enough, that the Dispensations of the Divine Providence, are one sort of these outward Objects by which the Holy Spirit speaks unto us, and which he never fails to accompany with his Gracious Influences, in all Honest, Sincere and Upright Hearts, enabling them to understand the meaning of his Voice, and to obey it, and thereby effectually advancing the great Work of their Salvation.  
Now I doubt not all will be convinced, how necessary it is to give Children such Views as these of the Word, and Works, and Providences of GOD; For this will conciliat their aweful Reverence and suitable Carriages towards these great Objects: This will dispose them to listen to that Blessed Voice that speaks in and by them, and to receive becoming Impressions from them, whereby they will become excellent Means of promoving the great Concerns of their Soul, and all their Spiritual Interests.  
But then further, The Holy Spirit speaks Inwardly and immediately to the Soul. How this is done an admirable Person 
Lumiere nèc en Tenebres. part. 1. letter 1. by Ant: Bourigni●n.  gives a short, but I think, very satisfying Account God is a Spirit, saith the Author, The Soul is a Spirit and they converse with one another in Spirit, not by Words, but by Spiritual Notices, which however are more intelligible than the most eloquent Strains in the World. GOD makes Himself to be heard by the Soul, by inward Motions which it perceives and comprehends proportionably as it is voided and emptied of Earthly Ideas, and the more that the faculties of the Soul cease their own operations, so much the more sensible and more intelligible are the Motions of GOD to it. These immediat Communications of GOD with the Souls of Men are denied and derided by a great many; But that the Father of Spirits should have no converse with out Spirits, but by the Intervention only of outward and foreign Objects, may justly seem strange; Especially when we are so often  told in Holy Scripture, that we are the Temples of the Holy Ghost, and that GOD dwells in all good Men: And why the Holy Spirit's speaking inwardly to the Souls of Men, his Illuminating, Teaching and Working in them immediately, should be treated in ridicule, and be made a subject of drollerie and jest, I know no reason but that men are so sunk into earthlyness and carnality, that they have quiter lost all Sense and Relish of Divine and Spiritual Things, and therefore think fit to deny what by reason of their indisposition and listlessness they ean have no experience of.  
But that our thoughts of this important particular may be distinct and clear, we must consider that the Holy Spirit speaks to two sorts of Persons.( 1.) To such as are in a state of sin and impenitency, These he solicits and importunes to return by inward Motions and Impressions, by suggesting good Thoughts, and prompting to pious resolutions, by checks and controls, by conviction of sin and duty, sometimes by frights and terrors, and other whiles by Love and Endearments. Thus he is said to stand at the door and knock, 
Reve 3.20.  and when any, by the strength wherewith he hath already inspired them, do sincerely abandon and foresake their sins, turn to GOD, and absolutely resign themselves to his Conduct, and Operations, then they are said to hear his Voiee and open the door, and accordingly he enters in, and takes Possession of them, and if they continue Faithful to him, and do not return again to folly, 
Psal: 85.8.  he will continue to carry on to Perfection, that which he hath graciously begun. On the other hand when, notwithstanding all his Loving solicitations, men do still cherish and cleave to their lusts, and persevere in a state of sin, they are then said to 
Acts 7.51.  resist the Holy Ghost, whereby their condition becomes very deplorable, and their Conversion very difficult; For the more Men resist the Importunitys, and stifle the Motions of the Holy Spirit, the stronger do the chains of their corruption and servitude become. Every new act of sin gives if a degree of strength, and consequently puts a new obstacle in the way of Conversion; And when sin is turned into an inveterate and rooted habit( which by reiterated Commissions and long continuance it is) then it becomes a nature, and is as difficultly altered as Nature is; Can the Ethiopian change his colour? Or the Leopard his spots? Then may you also do Good who are accustomend to do evil. 
Jer: 13.23.  So that in this case the Conversion of Men becomes morally impossible, for though the Mercies and Graces of GOD do never fail, and though the Holy spirit continues his solicitations, yet when men, by a long and wilful continuance in sin, have so hardened themselves, that they become stupid and wholly insensible to the Divine calls and Voice, then the Holy Spirit bandons them to their own conduct; But my people, saith GOD by the Royal Prophet, 
Psal: 81.11.12.  would not harken to my Voice, and Israel would none of me, so I gave them up to their own hearts lusts, and they walked in their own counsels.  
This weighty Consideration should oblige Parents with all possible seriousness, to recommend to their Children, that they fail not betimes to listen to the Calls and Voice of the Holy Spirit, and that they be infinitely ender of resisting his gracious importunities. This good Spirit begins very soon to attack young Hearts, that he may win them to the Love of GOD, and engage them to Remember their Creator in the dayes of their youth: And O happy! Yea, thrice happy they who comply with these early Motions, and who do not listen to the fly and cunning insinuations of a tempting Devil, a flattering World and a deceaving flesh! O how easy and delightful would Conversion to GOD, and the Obedience of his Commands be, if we gave ear to the first Calls of the Divine Grace, and did set about the work of our Salvation, while our hearts are tender& flexible,& before we have contracted vicious habits; whereas if we neglect& delay it,& follow the swing of corrupt nature,& the conduct of the wicked World, and listen to the fallacious proposals of the great enemy of our Souls, as our Conversion will become extremely difficult, yea and next to impossible, so if ever we shall be prevailed with hearty to engage in it, it will be infallibly attended with most piercing Sorrows and Agonies, with Fears and Anxieties, horrors and Tremblings, with Doubts and uncertainties, and a thousand other racking and bitter Ingredients. But the Obligations to an early Piety together with its manifold Advantages, and several other particulars that concern it, shall be else where 
Just Measure. Part 2.  deduced at large.  
2. He speaks to such as are in a state of purity, that is, to such as by his powerful Operations have 
Gal. 3.24  crucified the flesh with the affections and lusts, are 
1 Thes. 5 23..  sanctified in Soul, Body and Spirit,& 
2 Cor: 7.1.  cleansed from all filthiness. These are indeed the Temples of the Holy Ghost, wherein he hath actually taken up his Residence, with these he entertains a most amicable and delightful Converse; he speaks to them Peace and Consolations: He will speak Peace 
Psal: 85.5.  to his people, and to his Saints. He speaks in them; Because ye are Sons, God hath sent 
Gal: 4: 6:  forth the Spirit of his Son into your hearts, crying Abba Father. He inspires their Prayers with devout and Filial affections, and 
Rom: 8: 26:  makes intercessions for them with sighs and groans that eannot be uttered, He guides and mannages them. The Sons of God 
Rom: 8: 14:  are lead by the Spirit of God. He makes his blessed fruits, Righteousness, Peace, Joy, and Divine Love, more and more to abound in them, he confirms them in Goodness, persuades them to Perseverance,& seals them to the day of 
Eph: 4: 30.  Redemption.  
The duties of such as are in this state, with respect to the Holy Spirit, are tenderly to cherish, and entertain him to preserve his Temples pure and clean, to reject with the greatest abhorrance all these motions that are contrary to his; constantly and obediently to follow his Conduct; For otherways, if they that are in this State shall turn remiss and negligent, and entertain motions, and allow themselves in practices that are disagreeable and offensive to him, they will become guilty of grieving the holy Spirit 
Eph: 4 30:  which is an horrid instance of ingratitude,& a most disingenuous return to the love, and condescendency of that Blessed ONE, Who hath vouchsafed to become the Inhabitant of their Souls, and would abide with them for ever. These beginnings of infidelity must be watched against with infinite Care, lest in the end, they become total apostates from the Divine Light and Grace, 
Heb: 6.1, 4, 5, 6.  and thereby fall into that dreadful state, which is called a doing despite unto the holy Spirit. 
Heb: 10 29.   
These great Truths must with respect to Children be improven.( 1.) By encouraging them to endeavour& aspire after a State of purity by self denial, and crucifixion of their lusts and apetites, and corrupt nature, from the consideration that when they have arrived at it, the holy Spirit will dwell in them, illuminat and teach them, fill them with his Graces, communicat unto them his Joys and Consolations, and guide and direct them, till in end by his gracious and special Care, they be safely landed in the Regions of Perfect and unchangeable Purity.  
( 2.) By obliging them, when the holy Spirit hath in any measure taken possession of them, to be infinitely fearful of doing any thing that may be grievous and unacceptable to him, lest he be provoked to abandon them, and they fall under the Conduct of the Spirit that worketh in the children of disobedience. But to proceed,  
( 2.) To the next point of our Direction, if we would be taught and illuminated by the holy Spirit, we must faithfully improve the Graces already bestowed on us, we must turn what we know into practise; if we are Faithful in a little, more shall be entrusted to us; But if we hid our Talents by negligence and misimprovements, we cannot justly hop● that more shall be committed to our management. 
Omnes censamur nobis deesse gratiam; said justius forsitan ipsa quaeritu●redge● sibi nonnullos deesse. S. Bernard.  We are all apt to pretend that Grace fails us, but in effect we fail it, by not co-operating with it, and not employing the strength it communicates to us in discharging the duties of Religion, and the practices of a holy life. To what end should the holy Spirit bestow more Light and Grace on us, when we are not faithful to what we have already received. This were certainly to increase both our sin and misery; for the more Light and Grace we have, if we across and contradict it in our lives and practices, our sin will be the more aggravated, and our misery the greater. He that knoweth his Masters 
Luk: 12 ●7,  will and doth it not, shall be beaten with many stripes. The Holy Spirit never fails to communicate to us so much Grace and Light as we are capable of, and our present circumstances do require, and if we conscientiously improve the Measures already received, new Additions shall still be made to them, and so we shall be always growing 
2 Pet: 3 18:  in the Grace and Knowledge of our Lord and Saviour Jesus Christ, till in end we be filled with all the fullness of God.  
And these are the Particulars which we must put in practise, in order to receive the Holy Spirit, and to be Illuminated and taught by him; And though they are successively delivered, yet they must be jointly practised, that is, we must Purify our Hearts, Pray for the Spirit, hear his voice, and improve his G●aces, altogether, without needing to suppose that any considerable distances of time must necessarily interveen between the discharging of the several duties: For the Truth is, they are subservient to, and do dispose for one another,& are so interwoven in the practise, that they cannot be well separated.  
And now I hope, I have sufficiently acquainted Parents with what Measures they should take in teaching their Children the true knowledge of GOD. I have the longer insisted on this particular; not only because I looked on it as very momentuous and weighty: But also, because I was apprehensive, That this part of the Education of Youth is very superficially, and triflingly managed. May the good GOD incline Parents effectually to direct, and Children diligently to practise what shall be piously recommended to them.  
§. XX. Thus I have finished a part of my Directions. 'tis plain that he particulars insisted on in them are of highest Concern. And therefore I earnestly entreat all such as would successfully promove the Concerns of a Christian Education, not to content themselves with a slight and Transient perusal of these Things, but Consider them serio●sly and frequently, digest them solidly, and Labour to Experience the force and Efficacy of them in their own hearts, that so they may be qualified to speak of them feelengly and with power, to dispense them prudently and with care, as the Capacities of these under their inspection will allow, and convenient seasons shall determine. And I persuade myself that by following the Measures here set down, in an humble dependence on the Divine Blessing and Grace; they shall soon reap the joyful fruits of their Pious Diligence and Endeavours.   
FINIS.   

The Reader is entreated to Correct the mistakes which have been committed by reason of the Author's distance from the Press. Such as disturb the sense are here marked.  
pag. line. mistakes. amendments. 6 1 in into 15 23 your our 17 21 to to gratify 24 23 which ought ought 30 6 of the latin Bible of the Bible into latin 46 18 forwardness frowardness 48 2 materia materials 60 22 not are not 63 12 conductive conducive 94 11 His this 191 11 man men 239 3 pretty pretty odd 277 6 principal principle 285 17 opportunities importunities 286 7 hath have 289 22 infinitely instantly 292 6 the the devot.  
The lesser mistakes in Orthography, such as, Accessary for accessary, To●erable for Tolerable, genius for Genius, and the like, it is hoped the Candid Reader will easily pardon.   

THE JUST MEASURES OF THE Pious Institution OF YOUTH, Represented according to the Maxims of the GOSPEL.  
ESSAY II. Proposing a very useful Method how to instruct them in the Knowledge of the Great Mystery of Godliness, GOD manifested in the Flesh.  
Wherein many Excellent and Momentous Truths concerning the Grace and Merits, the Doctrine and Example of the Ever Blessed Redeemer are explain- and asserted, the Great and Fundamental Duties of the Gospel Enumerated, their Nature briefly illustrated, the necessity of Obedience unto them Evinced, and some Opinions that are of Dangerous Tendency to Christian Piety Exposed and Discarded.  I determined not to know any thing among you, save JESUS CHRIST, and Him crucified, 1 Cor: 2: 2. 
Edinburgh, Printed by John Reid, 1700.   

TO The Much HONOURED MR. ROBERT BENNET DEAN, And the OTHER WORTHY GENTLEMEN, Of the HONOURABLE FACULTY of advocates.  
Right Honourable,  
THO, to the best of my thoughts, nothing be Treatted of in the following pages, but what is Exactly Agreeable to the SACRED ORACLES, and which any unbiased Reason cannot but approve of, nothing but what visibly tends to the Reformation of our Hearts and Lives, and to the Improvement and perfection of our Natures; and, in a word, nothing but what is of the greatest Moment and Consequence; Yet it is not Improbable, but the unjudicious Weakness of some, the prejudices of others, and the Corrupt Lusts and Passions of a Third Sort may dispose them not to do Justice to somethings that are here insisted on and Recommended. Weak and Unthinking heads are commonly Rash and Precipitant, and Censure Promiscuously and without Discretion. And truth is never more Unacceptable nor more Provocking than when it comes with such Light and Evidence as Sensibly cross the Prejudices, and Choke the Lusts of Men. As I endeavour to inquire into the Truths of our Holy Religion, with as Impartial and Disengaged a Spirit as is Possible for me, so having, as I conceive, discovered them, I propose them Simply, without Labouring to accommodat them to the Opinions that commonly obtain any further than they have Truth in them, or giving them such a Turn, as may Flatter our vicious Inclination; Perhaps this Fair and Impartial Procedure may not be very Pleasing to Some Narrow Spirits, and more especially may Disoblige these Soft Devotionists, who would have Religion so Fraim'd, as to give them hopes of Heaven without needing to Disclaim their Lusts; For the vain and Hypocritical Pretences, of such are here Continually Baffled and discredited.  
From what I have thus briefly Represented, it easily appears, that, the Reason why I prefix your Names to the Following Performance was, not only that I might give a public Testimony of the great and very Sincere Respects, which I Secretly entertain as well for your persons as for your Honourable Character and Faculty; But also that I might bespeak your Protection against the Assaults of the Injurious, not doubting but your Generous Inclinations, to Favour and Assert the interests of Truth& Righteousness will prompt you to cast a Friendly look on this Little Tract, in which, after you have Vouchaf'd it a serious Perusal. I am Hopeful, you will find Nothing but what really Contributs to the Promoveal of a truly Christian Piety. It is true indeed, though the matters whereof I Treat in this Essay be great and Noble, and worthy of all Acceptation, yet I must confess that the Defectivness and Unaccuracies of the infringement may render it a present, very Unsuitable to Persons of so Polite a Judgement, as all the world know those of your Faculty to be, whose Appearances, even when Extemporary, are as severely elaborat as these Composures which have been the ressult of Thought and Meditation. But I was soon relieved against the Uneasienes of this Reflextion by Considering; That great Minds have a Proportionable candour, and that therefore as you can quickly discover a defect, so you can as speedily Pardon and cover it, especially when it is not such as toutches the Essence of the Subject treated of. Besides, I Concluded that the Sincere Love which you have for the Great things of the Christian Religion would incline you to put a just Value on them, even when they are not set off with all the Advantages that the Nice and delicate would require. It will not in the Judgement of the Sagacious and Discerning, Lessen the value of a precious jewel, that it is presented to them in a Rag, nor do we vilify a sovereign Restorative, because it is conveyed to us in a coarser Vehicle. They are certainly things of Inestimable Value, Truths more Precious than Rubies, and of greater efficacy than the most famed antidotes, that I here set before you, and which under your Countenance and patrociny. I adventure to Publish to the World, and therefore the ruder dress, in which they appear ought not to disparaged them in the Opinion of the Judicious.  
It cannot but extremely afflict all that yet Retain any Measures of seriousness, to see the Reputation of the Christian Religion so dreadfully Sunk, as it is in this very Corrupt Age; to see those who have been solemnly Initiated into it, and brought up under it, profanely Derideing its Venerable Mysteries, and even making Total apostasy from it, and Blaspheming that Worthy Name, by the which they are called. A villainy so prodigiously Aggravated, that it sheeps the Wickedness of Devils. Two things, I conceive, have especially Contributed to this Mischief; One is, the False Notions which People have Formed to themselves of this Holy and Excellent Religion; The other is, the Shameful Disagreebleness of the Lives of those who profess it to its Sacred Rules, their Discovering a Spirit and Temper, and Practices, quiter contrary to those which it enjoins and Requires, and in the mean time persuading themselves that they are Christians good enough, Notwithstanding, And both those are mutual Causes to one another; For as on the one Hand. False or Defective Apprehensions of the Nature and Designs of Religion, do open a Door to vicious Inclinations and Practices; So on the other, the Love which Men have to their Lusts, disposes them so to Mould Religion, and to Gloss its Precepts after such a manner, as that all the appetites of their Flesh and Blood, and Corruption may be Gratified and indulged without needing to fear, that for all this, they Violate the maxims of Christianity, or across its Designs, or that there is any danger of their coming short of the Glories of the other World. And as those Inauspicious Twins do thus Reciprocally influence and Cause each other, so they jointly concur to dishonour and expose the Christian Religion; For it is very plain, I think, That when False Notions are entertained concerning it, when it's great Designs are mistaken, its most Essential Truths and Duties are overlook't and Disreguarded, and the Stress of it laid on things of very small Moment, when some little Opinions, some Forms and Circumstances, are not only set on the same level with its most indispensible maxims, but also more zealously Asserted and urged, and when, in fine, under pretence of explaining it, Doctrines are mingled with it, which, though they pass with many for Evangelical truths, yet being in Effect nothing else but the deceitful Comments of self Love, they Visibly Evacuat and Subvert its great ends when, I say, our Holy Religion is thus Hideously misrepresented, when it is so Clouded and darkened as that none of its Lovely and Venerable Traces do appear, or at least are but very imperfectly delincated, we need not wonder though they, who have never enquired into it themselves with Candid and Sincere hearts, but taken their Accounts of it from others, whose Conceptions of it are very far from being True and Genuine, should not pay it those Deferences, which it justly deserves. They will in this Case deal by it as we would do by a Face, which though it were the most agreeable in the World, and wanted nothing to constitute it a most perfect Beauty, yet if it should be Exhibited to us under a frightful Vizard, or so Blurred and Disguised as that we could discern none of its amiable Lineaments, in stead of engaging our Affections and regard, it would beget in us dislike and horror, so that what we would highly Admire and Commend, if we saw it in its own Native and Lovely Features, we now disparaged and Undervalue. But moreover, when the Practices of the Votaries of the Christian Religion, are perpetual Contradictions to its Excellent Laws, when nothing of that Spirit, and of these Dispositions, which make its peculiar Character, is discoverable in them, when they live by the Maxims of Flesh and Blood, and according to the course of this World; And more especially, when this Disconformity visibly bewrays itself in the guides of Souls, when they pay none or very little regard in their own Conversations to the Precepts of that Religion which they Preach and Recommend to others, when they Scruple not to Sacrifice its most necessary and most Essential Maxims, to their Interests their Ambition, their Partiality, their Prejudices, and their Passions, when a Spirit of Worldliness, of Sensuality, and Self-Love Predomin's among them as much as among the Men of the World, it is evident, that the influence which these things are naturally calculated to have on the minds of the profane, and of such as are yet Strangers to the Life of GOD, is to Encourage and confirm them in their Wickedness, to suggest to them Dishonourable Thoughts of Religion; To make them think that Men do not really believe what they appear to Profess, and what they talk of with seeming Seriousness and Concern; that the whole is but Cheat and Imposture, or an Engine which People serve themselves of to Advance a Turn or an Interest.  
Whereas, if the Nature and Designs of this Holy Religion were well Understood and Considered, if Men had a just Idea of it, if its Beauties were set in a True Light, according as they are proposed to us in the Sacred Books, and without regard to the Disfigureing Schemes which Prejudice and self-love have made of them, I persuade myself, that, to all who had any tolerable measures of Ingenuity and good sense, The Contrievance would appear to be so well laid, to be so evidently the result of the highest wisdom and goodness, and so very pro[er to raise up Human Nature to the greatest pitches of perfection and Happiness which it is capable of, that they could not but aclowledge the whole to be Oweing to a Divine Original. And then if the Practices of Christians did Answer their Profession and Belief, if their conversations were unblamable transcripts of the precepts of the Gospel, if the Amiable Graces which are there recommended did Conspicuously Adorn their lives: and in a word, if they traced the Footsteps of their Redeemer by a careful Imitation of his self-denial and contempt of the World, his Meekness and Humility, his Purity and Charity, and Devotion, How quickly would Christian Religion become the Glory of the World, How soon would it spread and Propogat and Triumph over and eclipse these ways of Religion, which either Ignorance or Superstition, or Imposture have set up; For nothing can more effectually Convince the World of the excellency of Christianity than a living and Practical Representation of its beauties in the Hearts and in the Conversations of its Proselytes. This was one great Reason, why, when it was first Promulgat, it made so speedy a Progress through the Nations; For as its Primitive Converts had true and genuine Nations of its Nature and Designs, So also they formed their Lives according to its maxims, and became the Lovely Images of the Holy JESUS by a real Participation of his Spirit, and Conformity to his Life: whence it was Natural to conclude that it could not choose, but be a very excellent Religion, which begot so many great and noble Qualities in its Votaries.  
happy had it been for the Christian World, if in stead of Eternal Wranglings, and Dispute about Lesser Matters about Circumstances and Forms, about Dubious or Unprofitable Speculations, all did Contribute their Hearty Endeavours to Rescue the Gospel from these False and Underminding Views, which too Commonly are had of it, to State and Urge its True Notion, and to retrieve the Christian Life and practise. To do this, is wha● according to my Poor Abilities, I have Aimed at in the following Pages; For in Treating of the Incarnation I have infisted on the Great-things of our Religion, and Explained them in such a manner, as that, I perwade myself, every serious Peruser will soon discern what That is which our Blessed Saviour hath laid the stress of Our Salvation upon, and Consequently what That is, in which all who pretend to be his Disciples, ought more especially and indispensably to be Exercised. And then in Exhorting and Directing Parents, and the Overseers of Youth to be Influenced by these things themselves in the first place, and next to instil, the Knowledge of them unto their Children, and to Labour by all means Possible to Gain them to the Love and practise of them, I hope, I have Pointed at one of the most Effectual Methods to Revive Primitive Christianity, for as a wretched Negligence to Educat the Youth according to the maxims of the Gospel, is one very Considerable Source of the degeneracy of the Christian World; So it is very certain, that a Pious and Diligent Care to acquaint them betimes, with the Doctrines and Holy Life of their Redeemer, and to Train them up in these Practices, whith the Excellent Precepts and Lovely Patterns he hath given them, do Inviolably oblige unto, have Visibly a Singular Tendency to restore decayed Piety.  
And now, Right Honourable, I hope, you are Sensible how Momentous and Important the Designs are which this little present I presume to offer you aims at; and therefore I Adventure Humbly to entreat, not only that you would accept of it as a Mark of that Undissembled Affection I have for you, but also that, since the Advantages of it, if any such shall attend the Peruseing it, were not intended to be limited to you alone, but that by your Means it might become the more universally useful, you would Vouchsafe to take it into your protection; For, as I know that the more extensive and unconfined the happy consequences of any project may be, the more highly you will Value and prise it; So, I assure myself, that next to the Divine Blessing, without which all our Endeavours will prove unsuccessful, nothing can more effectually entail the Character of being Universally beneficial on this Performance, or make it appear with greater acceptableness in the World, than your Countenance and Favour. Let me be allowed to tell the Truth without needing to fear that I shal incur the censure of being a Flatterer for so doing, unless from the Sons of Envy and Malice. For when Persons of solid judgement and deep Penetration, of excellent Learning, and unbiased Spirits, all which none without doing you Palpable Unjustice can deny to be your Just character; Shall own and approve the Advices and Directions which are here tendered, and the excellent Truths insisted on in Prosecution of them, as this will exceedingly recommend them to the Candid and Ingenuous, so it will either entirely prevent the unkind Criticisms of the less Judicious, who should be ashamed to disparaged these things, which have got the Approbation of such as are more Competent to Determine of their value; or else make their Verdict, if they shall think fit to pass any to be but very little regarded.  
And here before I close, I must beg leave to tell you that one of the best uses you can make of these great Accomplishments which GOD hath bestowed on you, is to employ them in asserting the Christian Religion, and these incomparable Doctrines which it proposes. As your doing this becomes very Seasonable now, when the little wits of the Age employ all the Art and Skill they are Masters of to disparaged and reproach that excellent Religion, which hath such evidences of Truth on its side as ought to give entire Satisfaction unto all who do not wilfully shut their eyes; So it will be very much your Honour, for this is the Noblest Cause you can Possibly undertake the patrociny of. The Cause I intend is the Christian Religion together with its great and essential Truths and Duties, and not the petty interests and opinions of this and that and the other party, which are but Contemptible trifles in Comparison, Tho sometimes Obtruded on the World under very sacred and Venerable Names. In the mean time, we must Seriously remember, that it is not enough to appear in behalf of Christianity by our reasonings, by speaking Honourably of it, and by Baffling the Cavils of the Atheistical and the profane, To do so is certainly very Laudable and Argues that one hath a great regard to Truth. But to our Arguments we ought to add truly Christian and Holy Lives, and so demonstrate the excellency of our Religion by the Lovely change which it makes in the Hearts and Conversations of such as are sincerely Proselyted to it, 'tis this that will give Force and weight to our Defences in its Favours, and convince the World that we are in earnest, and that we take its part, not from a Fluctuating and Soon shaken Opinion, ●hich Education or Interest or some other bias may have begot in us concerning it, but from a deep Sense, and Solid conviction of its Truth and real worth. But I need not deduce to you the Advantages of seconding your Appearances for the Christian Cause, with Lives adorned with the Christian Graces and virtues; This is what, I assure my self, you are abundantly sensible of, and you know how to manage this as well as all other Causes better then I can direct you. I pretend only here to imitat your ruder and less experienced Clients who not being capable to furnish you with a full and minute Information of the State of their Affairs, give only some few ingenuous hints, which however are sufficient to afford you such a Prospect of their Matters as will enable you solidly to assert their interests, and to rescue them from the Encroachments of oppression and injustice.  
I cannot forbear to add moreover on this head, that as your Justifying the Christian Religion by forming your lives according to the Excellent and lovely Models which it sets before you, will mightily enforce and recommend what you offer in its Vindication, so, you may be firmly persuaded, that it will beget such ineffablc joys, such a lasting Peace and Serenity in your Souls as shal infinitely out do these empty and short lived pleasures with which the vicious and profane are bewitched and infatuated, and that furthermore, upon your faithful perseverance in well doing, it will Entitle you to the Bliss and Felicities of the other World, the very hopes whereof, which, when Solid and well grounded are ever accompanied with some sweet first Fruits of the full Harvest of Glorious and eternal Enjoyments, will make all that is most taking& delightful on Earth to disappear and vanish, and to become gustless and insipid.  
The Holy Jesus, the ever Blessed and Infallible Author of this excellent Religion, hath assured us, That, when he comes in the Glory of his Father with the Holy Angels, he will confer very peculiar and eminent marks of his Love and Favour on such as shall not be ashamed either of Him or His words in an Adulterous and sinful Generation. Alas, it is but too plain that those Epithets are proper enough to Characterize the Age in which we live, wherein there is so visible and so woeful a degeneracy from the Christian Life and Spirit, and the Maxims of Flesh and Blood have so got the Ascendant and are in such Vogue and Reputation, that to led a Life according no the Rules of the Gospel, and the Maxims of the across is to expose One's Self to contempt and derision. Now in such a juncture as this, to appear in behalf of Christianity not only by asserting its Truths, but also by strictly obeying its precepts, is certainly Great and Noble, and as it abundantly evidences, that one is not ashamed of the words of the Son of GOD, so it is the most effectual Method to reclaim the Enemies of Piety, and is such a generous instance of Love and Devotion to our Redeemer as he will he mightily pleased with,& which he will not fail singularly to reward, when he comes to render to every man according to his works.  
The Christian Religion hath indeed a great many Adversaries, who appear against it under different Forms, Some deny its Truth, and are so Blasphemously insolent as to put it in the same rank with the Impostures of Mahomet. Others insult over& redicule its Sacred Mysteries. A third sort gloss away its precepts in favours of their old man and corruptions. But perhaps the Nominal Christians are its most dangerous and fatal Enemies; Those, I mean, whose hearts and Lives are Diametrically opposite to its Spirit and designs, even while they aclowledge it to be true and profess to believe, that it is from GOD. It is certain that 'vice and irreligion, particularly Pride and Self-love, are the Source of errors, unholy hearts make unsound and giddy heads. It is the blind Love which Men have to their Lusts that gives them a disgust of Christianity, because it obliges them to deal a little severely by their dear flesh and Blood, and to do violence to their vicious but beloved inclinations, and this dislike gradually advances till at last, it Issues either into a total apostasy from it, or else into formeing such Schemes of it as will flatter all the appetites of Corrupt Nature, So that, doubtless, tho surest Fence against all Pernicious errors is a pure Heart and Holy life; And therefore one of the greatest kindnesses we can show to Religion, and the most Signal instance of Charity we can do to the Souls of Men, is to Labour by all means Possible to Reclaim the vicious and the profane, and the Nominal professors to a truly Christian Life and practise.  
And here again, Right Honourable, I open a new Field for Your Pious Endeavours and Contrivances. We are informed by the public Accounts that in several places a great many Good Souls, among whom some of Your Own Profession make no inconsiderable Figure are Setting up Societies, and Entering into Religious Confederacies, not to Advance the Interests and Opinions of a Sect or party, but to reform the manners of Men, to encourage true Goodness and to retrieve Primitive Christianity, and that not only by endeavouring to become Conspicuous instances of it Themselves. But also by engaging as many as possibly they can to join with them in so Noble and so Charitable a Project, and by doing all that lies in their Power to bring profanity and Irreligion into Contempt and Disgrace. It is, I assure you, a part of the Serious Wishes of not a few, that some such as you, whose influence, and Wisdom and Prudent Conduct, whose exemplary virtues and Great Charity and other Accomplishments and Advantages qualify them for the Management of an enterprise of this nature, would take it into their Consideration, and not only Recommend is to all Candid and virtuous Souls of their Acquaintance as a most Christian and truly heroic Design, but even set it on foot, in an humble dependence on GOD for his Divine Assistances and Direction, who, we may he sure, will not fail to second Sopious and so Charitable a project with his effectual Blessing. And who knows but that so Worthy and so great a Work, being once happily begun, may be entertained and Countenanced by more than we are a wa●e of? Who knows but that these latent Sparks of Zeal which may be in the Breasts of a great many, might on such an occasion be Excited and inflamed, and become very Instrumental to promove the Unquestionable Interests of Piety and the good of Souls? And that the long Since awakened Zeal of others, but which hath ever been misplaced, and very often a little too stormy and Tumultuous, may put on a more Evangelical Form, and run in a Diviner Channel, forget these small and Inconsiderable things which it was once so fond of, and spent itself so unprofitable upon, and consecrat for the future its Warmth and Fervour to advance Designs more Great and Noble, more Worthy of Christianity as well as more beneficial to Mankind. O! how would it rejoice the Hearts of these Serious and Disinterested Souls, which perhaps are not few, who have been mournful Spectators of the Tragical Scenes of controversy, and Disputs about Externals and Formalities? And, it may be, contributed their best Advices and Endeavours for calming and mitigating the exasperated Spirits of their Brethren, to see these Lamentable as well as lawful Contentious terminat and issue in this one, who shall be the most genuine and most serious Christians by a sincere Obedience to the Laws of the gospel. And whose shall gain most Proselytes, not to the Opinions, and Modes, and Interests of a Faction, but to the Spirit, and Life and practise of the Christian Religion. Thrice happy shall they be, who shall Encourage and Countenance. Begin and carry on a project which hath so Excellent and so Noble a Tendencie as this is! How savoury and fragrant shall their Memories be to Succeeding Generations! and with what Joy and Holy Confidence shall they meet their Adorable Redeemer, when he comes to Judge the World in Righteousness, and to Glorify and Reward His Faithful Followers?  
I shall think my Time and Pains well bestowed, if any thing I have Written shall Contribute in the least to beget true Piety and Devotion, in the Hearts of either Old or Young, and to Dissipat these mistakes, which hinder People from having just thoughts of the designs of Christianity, and Dishearten or Excuse them from that Obedience to which it Indispensably oblieges. This and the foregoing Essay is but the beginning of that I intend for the benefit of the Youth, to Advance whose Spiritual Concerns I must own that I have a very Particular and Rooted Inclination, being convinced that the early Seasoning of their minds with the Maxims of Piety, is one of the best Services that can be done to the Christian World. If what is already done shall meet with Acceptance; I may be encouraged to prosecut the design at full length. Mean while I must entreat, that, when your leisure can best allow of it, you would look into these pages, and that particularly you would consider with some attention, what is said Concerning the designs of the Incarnation of the Son of GOD, and Concerning His Merits and Grace, His Doctrine and Example. I am hopfull that under each Head you will meet with some things not unworthy of your Notice.  
But now Right Honourable, it is time that I give a check to these too Eager Inclinations which I have to Lengthen the Satisfaction I find in Conversing with you by this Address, and hasten to a close, least I should too Rudely Eucroach upon your Patience; Tho, I assure myself that you have the Goodness to construct Candidly of the Expressions of Sincere and affectionate Respects, however Indiscreetly they may seem to be Managed. It is my Hearty Prayer, that as your Honourable Faculty hath always made no Small Part of the Honour and Glory of the Nation, so its Lustre may Continually Increase, and its Usefulness still more and more Conspicuously appear, while it Subsists in Your Persons, by Your being Vigorously Instrumental to promove Impartially all the interests of Truth and Righteousness, of Peace and Piety, and the Prosperity and Welfare of Your country.  
Farewell.   

THE Just Measures, OF THE Pious Institution Of YOUTH; Represented according to the Maxims of the gospel. ESSAY II.  
Proposeing a very useful Method how to Instruct them in the Knowledge of the Great mystery of Godliness, GOD manifested in the Flesh.  

The INTRODUCTION,  
THE Appearance of the Son of GOD in Mortal Flesh, which we commonly call his Incarnation, is the Great Secret of the Christian Religion; And a Secret it is, that is full of surprising Wonders. Wonders of Love, Grace, and Condescendencie. Here Love appears in its most unparalleled heights, Grace in its Unsearchable Riches, and Condescendencie in Circumstances, that at once both Endear and Astonish. Here are Depths of Wisdom, which thô they surpass our Comprehension, yet they afford a delightful Prospect, whereon to employ our Thoughts, and whereby to Excite our Devotion. Here there are such Noble Excesses of bounty, if I may be allowed so to design them, as are very proper both to Kindle and Entertain our Love, and to raise it up even unto Rapture and Transport. Here the Divine philanthropy overflows, and comes in a Dress which equally wins and amazes; For the Love of GOD towards Mankind did from the Beginning Manifest itself in Methods that were very Obliging, yet this instance of it, Namely That He who was in the Form of GOD, should take on him the Form of a Servant, is so Transcendent and so Illustrious, that it seems in some sort to Swallow up, and eclipse all sormer Discoveries. Here Religion is put in a new Mould, gets a new Force, and new advertisements, a new Spirit, and a new Pattern, new Obligations, and new Motives; To be short, here it becomes, in the whole of it, more Lovely and more Inviteing than ever. All its Exercises are rendered Sweet and Agreeable, and its very Severities are Ways of Pleasantness and Paths of Peace. And, in fine Here Sin appears in all its Native Shapes of horror and Deformity. Now, under the Dispensation of Light and Love, the Source whence it flows, The Depth and Diffusiveness of its Contagion and Impurities, its deceitful Methods, of working, the guilded Baits, and Alluremenss by which it Catches and Inveigles the unwarrie Sinner, and all its Fatal and Terrible Consequences are more plainly laid open.  
This, I mean, the Incarnation of the Son pf GOD, was the other Great Mystery, which, in Prosecution of my Defign, I promised to insist on: And it cannot be denied, but it is the indispensible Duty of all Chrictian Parents to instil the Knowledge of it into their Children very early, and with all possible care, that so they may be Taught to Remember not only their Creator, but their Redeemer also in the days of their Youth; For it is very certain, that nothing can be more proper to Season young Hearts, nothing can more effectually gain them to an early Piety, than Displaying unto them betimes the Beauties of this Lovely and Venerable mystery, and seriously acquainting them with the precious Truths that are Comprehended in it, the great Duties to which it Engages, and the powerful Motives by which it enforces the Belief of the one, and the practise of the other. And this being vifibly a matter of vast Importance, I shall con-contribute the best Assistance I can unto Parents, and others concerned, in Directing them to the exactest Measures I know, of Communicating unto the Youth the Knowledge of this very Momentuous particular.  
And because the Knowledge of our Redeemer as manifested in the Flesh, includes also the knowledge of the grcat Things of the Christian Religion, whereof People commonly have not very just apprehensions, it will be necessary, that in directing to the Measures of communicating this Knowledge, I should give a true account of several very great Truths and Duties, and rescue them from these False and Corrupt Glosses which flatter the Lusts of Men and under specious pretences, Evacuat the designs of the gospel. This will oblige me to enlarge Considerably on some heads; But then I am hopeful, That, as will appear in our Progress, nothing shall be advanced, but what is highly Edifying and Instructive, and which it is the Interest, as well as the duty of all Ages to be duly informed of, and constantiy to practise; as they would wish one day to be admitted into the Biiss and Glories of the other world. And so, in humble dependence in the Divine Grace and Conduct, I proceed to lay down the Directions which I obliged myself to give, and they are these that follow   


1. The simplo proposition of it at first recommended  1. I Judge it convenient that Parents do at first only simply propose this blessed Mystery to the Consideration of Young Ones, telling them, that the Eternal Word, or Son of GOD became Man, being by a Supernatural and Divine Power Conceived in the Womb of an Holy Virgin, who never knew Man, that He affumed our human Nature in a state of Imperfection, weakness, and mortality, and did actually feel and experience its inclinations, and necessities, and all the temptations to which it is exposed; And yet that in the midst of so many disadvantageous and embarassing Circumstances, and though frequently assaulted by the inclinations of our Mortality, and fiercely attaked by the powers of darkness▪ he still retained his Purity and Innocence without ever having committed the least sin, in thought, word, or dead, and that so he ever continued to be the Holy and immaculate Lamb of GOD.  
( 2) I would recommend, 
( 2) That the Passages of Holy Scripture, which evince the foregoing Truths be made familiar unto them.  That they point at these passages of Holy Scripture, which do assure us of the Truth of the foregoing particulars, and Imprint them on the hearts and Memories of their Children. And( 1.) That the Son of GOD became Man, these Passages do Sufficiently verify. The word was made Flesh 
Joh. 1.4.  and dwelled among us. When the 
Gal: 4.4.  fullness of time was come, God sent forth his Son made of a Woman. And 
1 Tim: 3: 16.  great is the Mystery of Godliness: GOD was manifest in the Flesh.  
( 2) To convince them that he was conceived by a Divine Power, in the Womb of a pure virgin, without the concurrence of Man, and that in due time he was Born of her, a tender, though an Heavenly Babe, and therefore that he was treated in the same manner that other Infants in the like circumstances use to be, to convince them, I say, of all this, it will be necessary to acquaint them very particularly with the History of the Conception and Nativity, as it is at large Recorded by Saint Luke, the former, Chap: 1. from Verse 26, to the 39, and the latter Chapter 2. throughout. 3. That the Son of GOD assumed the human Nature in a State of Imperfection, weakness, and Mortality, a great many passages do evince, such as Christ Jesus 
Phil: 2.6, 7, &c:  being in the Form of GOD, made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of Men: and being found in fashion as a man, He Humbled himself, and became Obedient unto Death, even the Death of the across. For as much then, at the 
Heb: 2.14.17.  Children are partakers of Flesh and Blood, he also himself likewise took part of the same, wherefore in all things it behoved him to be made like unto his Brethren. 4. That he had experience of the Inclinations, necessities, and temptations of our Mortal Humanity; And yet, that he never committed sin, but continued always spotless and Innocent, the Holy Scriptures do also abundantly demonstrate. For we have not a High Priest( saith the Apostle to the Hebrews 
Heb: 4: 15.  which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin, who 
1 Pet. 2 22.  did no sin, neither was guile found in his mouth. I do not pretend to direct unto all the passages that assert and prove the Truth of the mentioned particulars, but only to touch on a few of the most obvious and urgent; In the mean time it is fit that by the application of these and the like passages the minds of Young Ones be rooted and established in these great and important Doctrines of our Religion, and so guarded against being infected by the contrary errors.  
It will be necessary to caution them very seriously against the bold and profane adventures of the corrupted reason of Man, 
3 That the bold intrusions of corrupted reason be duly guarded against.  that would by its own limited glimmering and deceitful light, enter and prie into this vast Abyss of Divine and Mysterious secrets. And the most effectual way, I suppose, to do this, will be, by telling them, That this Mystery is above the narrow Sphere and comprehension of Reason; That no hight can penetrate into, and discover the depths of Divine things, but what is itself Divine, That the subtle and temerarious inquiries, that have been made by reason into the nature of the Hypostatical Union, that Sacred tie which Unites the two Natures, the Divine and human, in the person of the ever Blessed Jesus, have sullied and darkened rhis Amiable Mystery, but could never unfold and illustrate it, that it is their duty to acquiesce in the simpler and plain declarations of the Holy Scriptures concerning it, and not curiously to endeavour by the activity of their own minds to comprehend and fathom it, That the design which the Blessed GOD had in acquainting us with this Mystery, was not to entertain our speculations, but to oblige us to the Love and admiration of, and gratititude to that wonderful and condescending Goodness there vouchsafed to approach us so near as to visit us in our own Nature, and speak to us through a veil of flesh like our own; And in fine, if we would know this mystery in a saving manner, that then the true way of attaining to this sort of knowledge of it is, by the exercise of a burning Love, by an universal and sincere obedience, and by an humble Oblation of our Souls in pure and ardent desires unto him, who is the true Light, and in whom are hide the Treasures of Wisdom and Knowledge, and he will not fail to impart it to us, as we are assured from his own Words 
St. Jo. 14.21.  he that hath my Commandments, and keepeth them, he it is that loveth me: And he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. To be sure the good and merciful Jesus, will be ready to reveal himself, to manifest and disclose his secrets to us, so far as it will be necessary for our good, when he sees that we desire the knowledge of them, not to gratify our curiosity, but to inflame our love, not to fill our heads with notions and speculations, but our hearts with Pious and devout affections.  
( 4.) In the next place, let them be informed, 
( 4.) That the incarnation must be traced up to its endearing original and source, which is Love, and that in this view it ought to be with all possible Seriousness commended unto them.  in the most pathetic& taking manner that can be, of what was the source& spring of this so surpassing a favour, so singular& so endearing a condescendency. Oh! What was it that did oblige the Son of GOD to become man! The brightness of the Fathers Glory to veil himself under a cloud of Flesh! The Immortal to put on Mortality! Him that was in the Form of GOD, to take on him the form of a Servant! The fullness of the Deity to feel the necessities of frail Humanity! And the terror of Devils, to put himself in a condition of being tempted by them! What was it, I say, That obliged the Son of GOD thus to empty, and to disfigure himself, Thus to appear without form or comlyness? 
Isaia. ●3. 2.  Why, it was pure, gratuitous, and undesered Love towards lost and forelorn Mankind. 'tis true, the sin and misery of Man was the occasion of this marvelous condescendency, as we may learn from what is said in Ezekiel, 
Ezekiel 16 5 6. ●.  which, tho it have a peculiar regard to the Jews, Yet it is applicable to the state of Mankind in general. None Eye pitied thee, and when I passed by thee, and saw thee polluted in thine own Blood, I said unto thee when thou wast in thy Blood, live; Yea I said unto thee when thou wast in thy Blood, live. The wretched and lamentable estate, into which man had plunged himself, gave occasion to the exercise of this Love, but it was not a necessitate occasion, GOD might have left man to perish in his sin and th● 〈…〉 ●proach to his goodness. For since man had abused the the Graces vouchsafed him in his Creation, and by a free and voluntary revolt( notwithstanding all the gracious endeavours, that GOD used to prevent his fall) had turned away from GOD towards himself and the Creatures, GOD might have very Justly abandoned him, and never have taken any more noticc of him especially considering that the Eternal& unchangeable Rule which GOD hath established in his dealing with Man, is, That he should give unto him according to his choice and works. Now since man had voluntarly chosen sin and separation from GOD, it was just with GOD to let him have his choice, that is, abandon him to sin, and the consequences of it. Neither was the recovery of Man necessary to GOD, in order to prosecute his design of having creatures to whom he might communicate his fullness, and with whom he might Eternally delight himself: For it was easy for him to accomplish this design by raising up of new myriades of free and intelligent Creatures in the room of Man, which might be the objects of his bounty and delight. But in the mean time, the Blessed Jesus our elder Brother being on the one hand sensibly touched with the offence done to GOD his Father, and on the other, deeply resenting the miseries of his Brethren, the Children of Men, and from a principle of ardent Zeal for the Divine Glory, desiring that GOD should be again Loved, obeied, and Glorified by Man, did present himself unto GOD, and mediated for man, and in the strains of a most eloquent and disinteressed Love pleaded with his Eternal and offended Father, that he would pardon the sin of man, renew and reinforce the offer of his Light and Grace, and put man under his Care and Conduct, professing how willing he was to do for man what ever might tend to his recovery and Salvation, though it were to lay down his very life. Upon these infinitely Meritorious, and Charitable Addresses and Intercessions of the Son of GOD, to which nothing could be denied, GOD was prevailed with to resume thoughts of Love towards man, to pass by his demerit, and cast a favourable eye upon him, and to do and give whatever might contribute to the restoration of him, and because the Incarnation of his Son was the great mean that remained to be put in Execution in order to remedy and cure the Maladies of Man, to reclaim him from sin, and restore him to his Primitive happiness, He out of His Boundless and overflowing Goodness consented to it, and therefore we are  told by St. John. 
3.16.17.  That GOD so loved the World, that He gave His Only Begotten Son, that whosoever believeth in Him should not perish, but have Everlasting Life, That He sent His Son into the World, not to condemn the World, but that the World through him might be saved. O what noble heights, what generous& surprising Excesses, what endearing singularities of Love are discoverable here! This Generous and sympathising Love, was the Source and procuring Cause of this Mysterious Incarnation, which, though it was ignominious and degrading to the Son of GOD, yet it was infinitely advantageous to man, and indispensably necessary in order to his Happiness and Salvation.  
5. 
5: That the great ends of the Incarnation, are next to be insisted on, together with a declaration of the ●eighty and very important Truths that necessarily result from the Consideration of these ends.  After this let them be acquainted with the great design of this Blessed Incarnation, or, what it was that the Son of God aimed at in assuming our frail Humanity; And this the Sacred Oracles do very expressly determine, Namely, The restoring man to his Primitive Happiness, and in order thereto, the rooting out of sin and Corruption, and the implanting of Holiness and Purity.  
The Original and Primitive Happiness of Man( considering it at present as to the most essential and chief Ingredients of it, and with respect to the Soul) consisted in the complete and perfect Fruition of the Luminous and delightful Presence of God shining in the Soul, and filling it with Vital and Solid, Substantial and permanent, with infinitely refreshful& ineffable Joys& Satisfactions; This Felicity Man forfeited by his apostasy from God,& thereby became a dark& forlorn, destitute& polluted Creature, voided, of all Goodness, actually lying under the dreadful consequences of sin, and exposed to the Eternal Duration of them, if the Love of GOD in Christ did not interpose. Now that the Son of GOD in being incarnat, designed the Restitution of Man to his Primitive State of Bless and Glory, we are assured by himself, when he tells us 
John 3.7.  That he was sent into the World; that the world( the Children of Men, the Inhabitants of this lower World) through Him might be saved. That 
Mat: 18 11.  He came to seek and to save that which was lost, That is, Man, who had wandered from GOD, the only Source of Bless, and lost and be wildred himself in an eager and vain pursuit of happiness in himself and the Creatures. Now it is plain, That to save Man, is to restore him to the Beatifick Fruition of the Presence of GOD, which he had forfeited; For, till he arrive at this, he cannot be properly said to be saved; And as he advanees towards it, so proportionably his Salvation advances. And therefore when our LORD says that He came to save man, it is all one as to tell us, that he came to restore him to his Primitive Bless. But it is impossible that Man can be capable of the immediat Fruition of this Bless, while in a state of Corruption and sin, and destitute of Rectitude and Purity; For Light can have no fellowship with darkness, GOD cannot dwell in, nor communicat the pure Emanations of his Light and Love to a Soul that is habitually impute and polluted, and disaffected to him; Or on supposition that he did display his amiable rays in such a Soul, they would be so far from being an happiness to it, that in effect, by reason of its indisposition, and disconformity to Divine Things, they would be a plague and terror to it. And therefore as the Son of GOD came to restore Man to his Primitive happiness, so he came to qualify and prepare him for it, by exterminating sin, and introducing Purity and Innocence into his Soul. The Account which the Angel gives to Daniel 
Dan. 9.  of the design of the Incarnation of the Son of GOD, doth fully verify this, which was in short, to finish transgression, to make an end of sin,& to make Reconciliation for iniquity, and to bring in Everlasting Righteousness. To this same purpose, is that of St. Paul, 
Tit: 2.14.  He gave Himself for us, that He might Redeem us from all iniquity, and purify unto Himself a peculiar people Zealous of Good Works. This is also the Beloved Disciples account of it, for this purpose( saith he) 
1 Ep. 3.8.  Was the Son of GOD manifested, that he might destroy the works of the devil; That is, All sin and Corruption, all sorts of Impurities, whether of the flesh or of the Spirit, all inordinate Lusts and Passions, all wicked acts and habits, which are called the works of the devil, because he was the first Author and Source of them, practices them himself, and solicits all that he can to the practise of them. These works which the devil had seduced Mankind to love,& do,& whereby he had defiled and corrupted the human Nature, and rendered it unsuitable to GOD, these works, I say, the Son of GOD, being sent in the Likeness of sinful flesh, 
Rom. 8 3.  came to root out and destroy, and to make man partaker of a Divine Nature and Inclinations, and so fit and prepare him for the Beatifick Vision and Fruition of GOD. From this great and weighty Truth, there do naturally issue two very edifieing and instructive inferences, which can never be enough inculcated on the hearts of Children.  
1. One is, That then the Son of GOD came not into the World, with design to countenance or give any indulgence unto sin, No, He came as we have heard, to make an end of it, to finish it, and to destroy it; He came not to palliat and cloak it, but to discover and expose it in its own black and horrid forms; Not to lessen the Obligations to disclaim and hate it, but to increase and heighten them. The compassionate Jesus will be merciful to the Sinner, when he turns a sincere Penitent, but he will never be reconciled to the sin; And therefore let none perniciously imagine, that because they are or may fancy themselves to be the Children of GOD, the Elect or pardonned and justified persons, therefore that sin is more tolerable in them, then in the impenitent and Unbelievers, or that GOD hates it less in them than he doth in others. Certainly this were to reproach and blaspheme the holiness of GOD, as if he did not hate sin as sin; Doubtless, wherever it is, it carries in it an equal contrariety to the purity of his Essence, and when he sees it in any of his Children, he cannot choose but hate it the more, because it is committed against a clearer Light, more endearing instances of Love, greater Obligations and Advantages, and a longer Experience of the sweetnesses of Religion than others have, so that to take encouragement to sin from the Mercies of the Gospel, is visibly to turn the Grace of GOD into wantonness, and to contradict, and as much as in them lies, to defeat the great design of the Incarnation of the Son of GOD.  
2. The other inference is, That the Son of GOD came not to procure Heaven, but to such only as should be qualified and prepared for it. He designs it not promiscuously for all, without any regard to their Dispositions. No certainly; For Heaven is a State of Purity, of Light, of Love and of Divine Joys, and none are capable of the enjoyments of it, but such as have attained to a Pure and Spiritual and Divine temper of Soul. It is true, all would be infinitely welcome to partake in the happiness of Heaven, if all were qualified for it. None are fatally excluded from it. GOD the ever Blessed Father of Mankind designed it as the Portion and Inheritance of all his Children; And therefore he hath endued them with great and Noble Faculties, to fit them for so great and so Divine an enjoyment. The Truth is these vast and immortal desires after an Infinite good that are naturally seated, and do burn in the Hearts of all Men, do necessarily suppose both that all Men are capable of an infinite good, and that an infinite good was designed for all as their Happiness and Bless; For to say that all men do desire an infinite good, and yet to deny that they have capacities for it, or to allow that they have desires after it, and Capacities for it, and yet to affirm that GOD hath absolutely determined that in the far greatest part of them, these desires should never be satisfied, nor these Capacitys filled with the Objects, for the Fruition of which, these desires and Capacities were implanted by GOD in man, are thoughts so absurd and inconsistent, so unworthy of that GOD, who is Essential, infinite, and most Communicative Love and Goodness, so dishonourable to his Wisdom, Truth and Justice, And, if they did practically obtain, so suppressive of our desires, and so great discouragements to our hopes, and endeavours after happiness, that none who impartially consider things, can seriously admit of them. It is certain, that if all Mankind had continued in Innocence and Purity, and the love of GOD, all without exception, had been actually admitted into the fruition of the Bless and Glories of Eternity. But now that they are become degenerat& sinful Creatures, and have contracted Dispositions contrary to GOD and Divine things, it is not possible that they can be admitted into the presence of GOD, and the participation of his joys, until what is Carnal and Earthly, impure and perverse in them be perfectly done away; until their disaffectedness and aversion to God be removed, their vicious habits rooted out, and a temper agreeable to Divine things introduced in their Souls. Whence it is evident, that one of the greatest services we can do to the Souls of Young Ones, is, with all the diligence we are capable of, to Imprint very early on their Hearts this most important and most fundamental Truth,& to acquaint them with these passages of Scripture that press and recommend it, such as are these that tell us, that they 
Ma: 5.8.  are only the pure in heart that shall see GOD. That without Purification no Man shall see 
Heb: 12.14.  the Lord. That 
2 Cor. 6.14.  righteousness can have no Communion with unrighteousness, nor light with darkness. That 
1 Joh: ●. 7.  if we walk in the Light as GOD is in the Light, we shall have fellowship one with another. That 
1 Joh: 3.23.  if we would be like him, and see him as he is, we must purify ourselves as he is pure. That the unrighteous shall 
1 Cor: 6.9.  not inherit the Kingdom of GOD. That 
Rev: 21.27.  any thing that defileth shall in no ways enter into the new Jerusalem. That they only who have 
Psal: 24.24.  Pure hearts, and clean hands shall ascend into the Hill of the LORD, and stand in His Holy place. That GOD 
Psal: 5.4.5.  hath not pleasure in wickedness, neither shall evil dwell with him, that the Foolish shall not stand in his sight, and that he hateth all the workers of iniquity.  
These and many the like passages do very solidly prove, that Heaven is designed to be the portion only of Purified and Holy Souls. And this Doctrine, if young Ones were seriously trained up under the impressions of it, could not choose but have very excellent and singular influences on their hearts and lives, and prevent their falling into a great many pernicious mistakes, which are the source of Spiritual negligence and carelessness,& the grounds of false& presumptuous hopes of Heaven; Particulary it would  
1. Convince them of the indispensible necessity of Holiness, That it is no arbitrary or indifferent thing, but an essential recruit, in order to partake in the Felicities of the other world; For in effect holiness is the health& good temper of the Soul, by which it is put in an immediat capacity of enjoying& relishing the pleasures of Heaven; And indeed without it, Heaven cannot be a state of Happiness to any: For a Soul that is habitually impure, earthly and sensual, hath given such a wretched turn and bias to its faculties, that nothing can savour with it, but what suits its perverse dispositions, that is, nothing but what is Carnal and earthly; and though such a Soul were admitted into Heaven, yet it would be miserable and unhappy still, because there is nothing in that Blessed place that could gratify its corrupted appetites. The enjoyments of Heaven are pure and Spiritual and Sublime; And these to be sure cannot give satisfaction and contentment to a Soul that is corrupt, and sunk into earthlyness and sensuality, and is under the power of vile Lusts and affections, but rather would torment, and plague it, and that because of the contrariety and aversion that is in its temper to GOD and Divine things; For, as the light of the Sun, which affords vast pleasure and delight to a sound and vigorous eye, is infinitely uneasy and troublesone to an eye that is tender and distempered, Even so the Light and Joys of GOD, which to a pure and well disposed Soul are unmeasurably satisfying, and the sources of Eternal and Glorious delights, do unspeakably frighten and disquiet a perverted and defiled Soul.  
2. This Doctrine will let them see that no vain and presumptuous relyances on the Merits and Satisfaction of our Blessed Saviour, no imaginary pretences of being the peculiar and bosom favourites of Heaven, no persuasion that we are pardonned persons, and the adopted Children of GOD, can excuse the want of Real and Inherent Purity, for the Holy GOD will own none for his favourites, neither will he adopt any as his Children, but such 
Rom: 8.29.  as are conformed unto the Image of his Son; That is, such as by the powerful Operations of the Divine Grace, in the Exercise of an universal self denial, and severe Mortification have attained to a State of Purity. Nor are any pardonned so as to have a Title to Eternal Life, but they only who hearty 
Acts 3.19.  repent, and are sincerely Converted, who forsake their sins, and reform their Hearts and Lives. And it is a horrid and profane abuse of the Merits of our dear Redeemer, to look upon them only as apologies for our habitual impurities, and as a cloak to palliat our beloved wickedness, and to hope that on the account of them, we shall be charmed into Heaven, though sin and lust live in us, and we continue to gratify all the appetites of the old man, when in the mean time, we are assured by 
1 Joh: 3.5.  one who understood well the designs of his incarnation, That he was manifested to take away our sins, and that by really implanting in our Souls an everlasting Righteousness, and thereby to comform us unto GOD, and to dispose us for the Fruition of the Pleasures that are at his Right hand for ever more.  
3. From this moreover they may be taught very easily to deduce, that the Purifying of their Souls, ought to be their great and principal Work, while they are in this World. We see that it is not possible for us to be admitted into Heaven, that is, to enjoy the glorious Presence and Communications of GOD in the other World, as long as we are impure and corrupt; And therefore, The great Business of our Lives, must be vigorously to labour to arrive at a State of Purity and Agreeablenes● to GOD. And this Blessed State we can never attain to, if we do not constantly importune, and entirely resign ourselves unto the Influences and Operations of the Divine Grace, and by the Mighty Assistances of it, strenuously contend to crucify corrupt nature, to resist and check all its appetites and inclinations, to root out our vicious habits, and watchfully to prevent the contracting of new ones, that so our Souls, being emptied of sin and self and corruption, may be filled with the Fruits of the Holy Spirit, with these Graces that are the true Ornaments of our immortal part, and which make us agreeable to GOD, as having Christ formed in us. This is the greatest Concern, this is the one thing needful, that we must be traveling about as long as we are in the state of trial. The sooner we engage in it, the better it will be for us, and the longer we delay, the less inclined we shall be to enter upon it, and the more hard and difficult we shall find our work to be. This, it is the indispensible duty of the instructors of Youth, to make all under their care very sensible of; And in order thereto, to remind them, that they are the off-spring of sinful Parents, that they came into this World, with degenerat and defiled natures, prove to evil, and disaffected to Good, that they began very early to give indications of their degeneracy and corruption, and have sinned against the Will and Laws, the Light and Love of GOD their Father, against the motions& importunities of the Holy Spirit their Sanctifier, and against the Blood and Wounds, the Grace and Merits of their dear Redeemer, and that therefore they must nail their old Man to the across, That is, check and oppose and control it in all its desires, and with Fervour and Perseverance, implore the healing Efficacies of the Divine Grace, for the restoration of their Souls. That they must begin this Work with all the speed imaginable, by devoting the Prime and Flower and Vigour of their years into it, and continue it without weariness and interruption, as long as they are in this World. And the more effectually to persuade them to it, it will not be improper to represent unto them, that this is the design of that solemn Injunction 
2 Cor: 7.1,  of the Apostle, Having therefore all these Promises( namely these mentioned in the 16 and 18 verses of the preceding chapter, whereby GOD assures us that he will gloriously inhabit our Souls as his living Temples, and fill all our Capacities with his Light and joys, treat us as his dear Children, and bestow upon us the noble Inheritances he hath prepared for us) let us( to the end we may be capable of such ineffable Favours) cleanse ourselves from all filthiness of the flesh( from the grosser and more visible impurities, such as are drunkenness, gluttony, furnication, adultery, in a word, all bodily and brutal lusts and excesses) and( not only so, but also from all) filthiness of the spirit, from pride and self love, from Covetousness and Injustice, from Malice and Envy, from Lying& hypocrisy, from Bitterness and Revenge, and the like more Spiritual and more Diabolical Vices) perfecting Holieness in the fear of GOD.  
4. Infine, This Doctrine will dispose them to undergo with cheerfulness and pleasure whatever may tend to the promovall& perfection of the work of their Purification, how disagreeable& unacceptable soever it may be to the palate and relish of their Old Man; For when once Young Ones are truly in Love with Heaven, that is in Effect, with GOD, whose Light and joys and Communications do constitute Heaven, they cannot choose but be in Love with Purity, which prepares and qualifies them to partake in the Bliss of it, and being in Love with Purity they will consequently to be sure, Love whatever may contribute to dispossess and rid their Souls of all vicious Defilements, and to re-implant in them that Purity and Rectitude of temper which they so highly and so justly value, and therefore Self denial and Mortification the across and Afflictions, penitential Sorrowings and Spiritual Desolations, and in one word all the Difficulties and roughnesses of the Narrow way that leadeth unto Life, though they be unsavoury to the gust of the Old-Man, yet they are very agreeable to these Souls that are in Love with Purity, as being well assured that they have a singular influence on the rooting out and destruction of their Corrupt Natures; Just as a Patient that is very Fond of his Health will, with a deal of Cheerfullness, submit to the cures that are prescribed him by a skilful and charitable Phycitian, though they be made of very bitter and sharp ingredients. But this Matter will afterwards fall under consideration.  

6. The Measures which the Redeemer did take, in order to accomplish these Ends must be declared, and they are reduced to four Geneal Heads.  6. Having thus acquainted them with the Ends of the Incarnation of the Son of God, and with the Consequences that naturally issue from the Consideration of them, it will will be necessary to let them moreover understand what the Blessed Measures were which our Redeemer did take, in order to Compass the Gracious Design of Restoring Man to his forefeited Purity and Bliss. And these we shall find to be such as were most worthy of Infinite Wisdom and Love, and most proper and accommodat to procure the Recovery of Lost Mankind. The Charitable and compassionate Lover of Souls; left nothing on his Part undone, that was necessary for attaining an End so infinitely dear to Him as the Salvation of his Brethren; So that if any of them fall short of Happiness, the fault must entirely ly at their own doors. Now the Means which our merciful Redeemer employed in Prosecution of this General and Charitable Design are comprehended under these four heads. 1. His Merits. 2. His Doctrine. 3. His Example. 4. His Efficacy. And these I shall at some length insist on, and endeavour to give true and Genuine accounts of, being very sensible that the Knowledge, of them is of vast Consequence, and that it is infinitely hazardous to give Young Ones false or maimed Representations of them; And therefore it is extremely the interest of all Instructors of Youth, to be duly informed concerning them, that thereby they may be capable to impart to all under their Care, such n●redge●tices of these great things, as will mo●redge● effectually engage them, to become ea●redge●ly Votaries to the Holy Jesus, for from a right Information of what the Redeemer did in order to recover Mankind, naturally issues the Knowledge of these Duties, to which all that would partake in his Redemption, are indispensably obliged. And so I begin with the  

First. His Merites, what he hath Merited, and how is particulurly deduced in some great and designal Instances.  First, His Merites, Man having by his Voluntary and disingenous Revolt, and apostasy from GOD, rendered himself unworthy of His Favour, and forfeited his Light and Grace, and thereby having become a corrupt and defiled Creature, it was not possible that he could either merit or even Desire the Recovery of his forefeited Bliss, for good Desires cannot spring out of a Soul that is wholly voided of GOD; neither can a Rebel and sinful Creature merit; and therefore in order to restore Man to the Favour of God, and to recover unto Man that Light and Grace, which by his sin he had forefeited, and without which he could not be saved. It was necessary that One infinitely Worthy in Himself, and infinitely dear to God, should interpose with God in the behalf of Man. And accordingly the Holy Jesus, the Son of God, and the Son of Man in one Mysterious Person, being to uhed on the one Hand with a wonderful Zeal for God His Father,& on the other with incomparable Charity for His Brethren, the Children of Men, and vehemently desiring that God should be again Glorified and Honoured, Loved and obeied by Men, and that Men should be made partakers of the joys and Happiness of God, became the 
1 Tim: 2.5.  Mediator between God and Man, and so pleaded with God for Men, and presented Himself to be their Saviour, professing how infinitely willing He was to do whatever was necessary to turn them to the Love of God, from self& sin& Creatures,& thereby to bring them to Bliss and Glory, thô it were even to lay aside his Glory, for some time, and put on the Veil of their Mortal Nature, and plunge himself in their Miseries. Now to be sure the Addresses presented to GOD by dear a Person, and in such moving Strains, that were attended with a Zeal so ardent, and a Charity so vast, could not choose but be infinitely meritorious in themselves, and most agreeable to him, and to which he would refuse nothing, and thereupon God for the Sake of His well Beloved Son, granted Man the pardon of his Sin, renewed the Offers of Light and Grace, in order to purify and cleanse his Soul, and afforded him all the Means and Assistances that were necessary to engage and enable him to return to the Love of God, and so to restore him to the Happiness and Bliss which he had lost; And moreover when these Rebel Creatures Men, had generally abused these Favours, and by their continued Resistances of the Holy Spirit, and their love of self and Creatures had rendered the Means that were afforded them fruitless, 
Isa. 5.2.3 4. &c.  When they had sunk themselves into Flesh and sense and had contracted more inveterat habits of wickedness, and thereby had run into a new score of Guilt and demerit, then the great and final Remedy must be put in Execution. And accordingly when the 
Gal. 4.4.  Fullness of Time was come, God sent forth his Son made of a Woman, and so the Brightness of the Fathers Glory was put under the Cloud of our frail Humanity, And became a Man of Sorrows, 
Isa. 53 3.  and acquainted with Grief. And in this Low and Abject State, into which his Ineffable Charity to Mankind had plunged Him, He united the Infinite Merites of His Divine Person to all that He did and said and suffered, and particularly to that unparalleled Instance of Love and Condescendency, I mean the satisfactory Oblation, which He made of Himself upon the across, and by all He merited and procured for Man an Augmentation or Superabundance of Light of Grace and Glory, and the most effectual Means of Recovering and Saving Him that lay hide in the Treasures of Unsearchable Wisdom and Love. And so the Remedy was more then Proportioned to the Disease, and where 
Rom: 5: 20.  Sin had abounded, Grace did much more abound. Behold now the inexhausted Source of all sufficient and Glorious Merites, the Incarnat Jesus Living, and Speaking, Doing and Suffering, Dying and Sacrificing Himself in the flames of a Pure Disinteressed and Impartial Love unto God, and in all graciously interceding for Man! Behold the Blessed Conduit through which and for whose sake, all Good things are conveyed to us!  
Bu● here it will be necessary to declare in some particular and eminent Instances, What these Blessings are, which the Holy Jesus hath merited for Mankind, and then, because our old Man will be apt to abuse these Merites, to skulk and shelter itself under the covert of them, and-so to secure itself from Crucifixion and Death, we must give an Account of the Manner how he hath merited, and by discussing this, we shall come to understand what these Solid Grounds are, on which we may build our belief of having an interest in the Merites and Purchase of the Redeemer, both these I shall pursue jointly.  
1 The first blessing I shall mention is Pardon, by which GOD passes over the Guilt and Demerit of the Sins of Men, and in consequence of this bestows on them such good things as their present circumstances will admit of, and gives them a right and Tittle to other and greater Blissings, providing that they Faithfully perform the Conditions that are necessary in order to be qualified& disposed for the Enjoyment of them, and that we owe this favour to the Merits of the Redeemer; we are frequently assured by St. paul. In whom( that is in Christ,) we have 
Eph. 1, 7.  Redemption through his Blood, the forgiveness of Sins, according to the Riches of his Grace, 
Cap: 4.32.  and elsewhere he exorts us to forgive one another, as GOD for Christs sake hath forgiven us. But that our apprehensions of this Matter may be clear and satisfying we must seriously consider, that Pardon is either General or particular. The General Pardon respects the whole World, and it is that by which GOD passes over the Demerit of the Sin of Mankind in the bulk, so as to admit them to partake in the common Effects of his bounty, to make unto them General offers of his Grace and Salvation, and to afford them the Means of both in such Measures and ways as their several necessities and dispositions do require, and as he in his infinite Wisdom sees are most likely to have influence upon them. Of this pardon the Apostle evidently speaks in these words, 
2 Cor: 5, 19.  GOD was in Christ reconeiling the World to himself, not imputing their Trespasses: It is undeniably certain that any discoveries of the Divine bounty towards sinful and criminal Creatures, such as th●se the Apostle mentions 
Acts 14, 17,  giving Rain from Heaven and fruitful Seasons, and filling the Hearts of Men with Food and Gladness, and much more the actual collating of the offers and means of Grace and Salvation, must necessarily suppose reconciliation and Pardon in some sort; For to say that GOD gives the Communications of his goodness to men, and yet is in no sense reconciled to them, nor hath pardonned them, is very absurd and inconsistent. Now this General Pardon hath been absolutely merited, and without any regard to any thing done or to be done by Men. But then we are to Remember that this Pardon doth not give any a Tittle or immediat right to Eternal Life, for if Men continue impenitent and unreformed, they will be certainly Damned for all this. The consequence of this Pardon, as hath been already intimated, is the bestowing on Men the common Effects of GODS Goodness, and the Offers and Means of Grace and Salvation, as also a right to be admitted to Repentance, providing they speedily and seriously engage in it while the time of trial is continued, and the day of Grace lasts, for if once that blessed Period be over, their right to be admitted to Repentance will cease for ever.  
The particular Pardon respects particular persons, and it is that by which GOD passes over and remits the guilt and demerit of all their by past Sins, and treats with them, as if they had never Sinned, of which we have a remarkable instance in the parable of the Prodigal 
Luke 15.20, 21, 22, 23, 24.  and the consequences of this Pardon are that GOD bestows on them that are thus pardonned his Holy Spirit and Divine Graces, Operats in them, Purifies, Enlightens, and Regenerats them, takes up his Residence in their Souls, owns them as his Children, declares them immediately Capable of Eternal Life, gives them a right to inherit it, together with the joyful foretastes of it, and in end actually and fully collates it upon them. Now that we may know the Manner how this Pardon is merited, we most view it in the Offer and in the Application of it. The Offer of it is absolute and General, and is one of the Blessings entailed on the World in consequence of the General Pardon. Hence it is that Our LORD informs 
Luk. 244 7,  his Disciples, that Repentance and Remission of Sins must be preached in his Name( that is, the Offer of it, being merited and procured by him, must be made and published) among all Nations beginning at Jerusalem. But the Application of it is Conditional and limited to such only as shall be sound within the terms upon which it is granted, and what these terms and Conditions are 
Acts 3 1●,  St. Peter doth in few words inform us, repent ye and be Converted that your Sins may be Blotted out, which in effect imports, that all who would be thus pardonned, must unfeignedly and for ever abandon all their Sins, turn hearty to GOD, make ingenuous, unreserved& irrevocable surrenders of themselves unto him, to his conduct and operations, his light and Grace, never return again to folly, never follow nor fulfil the Lusts and inclinations of the Old Man, out check& resist them, declare a perpetual warfare against the Devil, the World, and Flesh, without ever resolving to make any truce with them, and cleave faithfully to God unto the very Death; All this must necessarily be included in Repenting and being Converted, and it is they only that are thus penitent and converted, that shall partake in this pardon, and the Blessed Consequences of it.  
11. The next favour I shall take notice of i● Grace, by which I understand these mighty& powerful, these quickening and illuminating influences, which GOD for CHRIST's sake vouchafes to Man that is disabled and darkened by Sin, in order to heal and cure the Soul, to root out its impurities, to restore it to its primitive purity and beauty, and so to prepare it for a living Temple unto GOD to the end he may inhabit it, and fill it with his Light and joys, when we 
Rom: 5, 6,  were yet without strength or weak, at a fit time CHRIST Dyed for the ungodly, namely to merit and procure for them Grace and Strength, Courage and Force to rise up out of that state of Darkness& Death into which Sin had plunged them: These Graces are of two sorts; For there are 1. the Graces of Prevention, and these are they that powerfully excite and awaken Men out off their Fatal Slumbers, that lovingly importune and solicit them, that diligently knock and call at the Door of their Hearts, that beget good motions and raise up good thoughts in them, that give them transient discoveries of the Beauty and excellencies of Divine things, and all with design to oblige them to forsake Sin, and to win and engage them to the Love of GOD. It is visible enough that these preventing Graces are merited absolutley, and without any condition to be performed by Man, for the truth is until man be prevented by the Divine Grace he is in an utter incapacity to think or do any good, and consequently unable to furnish any condition. No good motion, no serious desire after GOD would ever spring up in the corrupt and depraved Hearts of men, if the 
John ●, 5.  Light did not first shine in their Darkness, and by its secret and powerful touches excite and awaken them. But 2. There are the Graces of correspondence, which are given unto Men in consequence of their corresponding to the preventing calls of GOD, and they consist in receiving more full and more permanent measures of the Divine Light and Influences, and in a more inward and more operative Manner; For now the Divine Grace doth no longer knock and call without, but the door being opened it enters into the heart, takes possession of it, works in it in an admirable manner, chaces away its darkness and corruptions, carries on its Gracious Operations, till in the end the Soul be purified, and become Light in the Lord, and be united to Him in Purity and Love. 'tis plain these Graces are merited conditionally, it is true, they are promised and offered to all, if they faithfully comply with the Importunities and solicitations of Preventing Grace, that is; upon condition that they do not resist its Operations, by taking part with the Lusts and Inclinations of the Old Man, but that they open the Door, and admit it to enter in and take possession of their Souls, and operat in them; For then it exerts its mighty Power and efficacy, and makes the Soul more and more to abound in the Fruits of Righteousness So Our Lord assures us 
Math. 25, 29.  That To Him that hath, That is, to him that hath improven well the Talents of preventing Grace, by faithful Obedience to its Calls, and diligent using of the Strength communicated by it, More Grace shall be given, and he shall have abundance.  
III. Another Instance of the Good Things merited by the Adorable Redeemer in favours of Mankind, which indeed is the very sum and compliment of all Blessings, and Good things, and that which they all resolve, and center in, is Eternal Life, that is a State of Endless, most Perfect, and Ever increasing Light and Joy, in the Immediat Vision and Fruition of God. This was Originally designed for Man in his Creation, for therefore GOD made Man in His Own Image, and after His Own Likeness, that he might converse with him, and make him Eternally happy, by the Communications of his own Bless and Glory; And doubtless had all Mankind continued in the Love of God, during a certain time of trial, which it was necessary that all free and intelligent Creatures should have allowed them in order to attain to a State of habitual and confirmed Goodness and virtue, they had all without( exception of any been put in actual possession of it; But this Happiness they forefeited by their apostasy and Sin, and the Doors of the Everlasting Kingdom were shut upon them, and so they were to wander for ever as miserable Exiles, in a state of Banishment from the Heavenly paradise, from the Presence of GOD,& from His Divine joys; But the Blessed Jesus taking Compassion of them, did interpose, and by the Merits of his Prevailing Intercessions, procured the opening of these Doors again, And GOD for His Sake hath granted to thanked into this Inheritance of Light and Glory, all that will imitat His Life. Hence we are  told by the Apostle, 
Rom● 6.23.  That Eternal Life is the Gift of GOD, through Jesus Christ our Lord: Now because all will be ready to pretend to Eternal Life, supposing that it hath been purchased for them, and that they have nothing to do, but to believe this, and so to take Possession of it, it will be necessary, in order to prevent Peoples flattering themselves with ungrounded, vain, and illusive Hopes of it, that we declare how Our merciful Redeemer hath merited it, and though this may be easily deduced from what we have already written, yet that it may be the better remarked we shall make Application of it to the Matter in hand, and so we shall consider Eternal Life both in th● Offer, and in the actual collation of it. The Offer of Eternal Life necessarily includes both the Offer of the Means of it, and a Declaration of the way that leads to it, and this Offer is merited absolutely, and it is made unto Men antecedently to any Endeavours of theirs, and given as an Encouragement and Motive to engage all in the eager Pursuit of Eternal Life, by a faithful Use of the Means, and by constant Walking in the Way that led to it, and so it is a general Offer, For since Eternal Life was Originally designed for all, and all have the natural Capacities of it, and since the Blessed GOD hath said, 
1 Tim 2.4.  That He wills all Men should be saved, It must necessarily follow that none can be excluded from it, but that the Offer some way or other must be made to all. And accordingly the Holy JESUS, when He was in the World, published the Offers of Eternal Life, or as the Apostles phrase, 
Eph. 2 17  Came and Preached Peace to them that were afar off, and to them that were nigh, and mournfully complains of the Jews 
John 5.4.  That they would not come unto Him, that the● might have Life. Namely, that Eternal Life which He had merited for them, and was now graciously offering unto them all; And after His Resurrection, when He gave Commission to His Disciples, He commanded them, 
Math: 28, 19& Mark 16.15.  To go into all the World, to teach all Nations, and to Preach the Gospel,( which contains the Offers of Eternal Life,) to every Creature, that is, to all Men, who are called Creatures, by way of Eminence, as being the more excellent and Divine Sort of Creatures. And moreover these Offers of Eternal Life; as they are general, so they are ingenuous, that is, they are tendered to all with a sincere and hearty Design, that all would accept of them, and partake in the Blessings offered: For 
John. 3.17  GOD sent not His Son into the World to condemn the World, but that the World through him might be saved, and therefore not with design that Men upon their refusing to accept of the Offer of these things that were never truly intended for them, might become the more Criminal, and undergo a severer Vengeance. Such thoughts as these are capable to fill these that understand them with horror and Trembling, and do necessarily choke all the Notions that we have of that GOD, who is essentially Love and Goodness, and who hath solemnly declared, 
2 Pet. 3.9. , That he is not willing that any should perish, and hath 
Ez●ch: 33.11:  even sworn that He hath no pleasure in the Death of the Wicked.  
As to the actual Collation of Eternal Life, it cannot be denied, but it is conditionally merited, that is, Eternal Life shall never be conferred on any, but such as shall perform certain Conditions, the Performance whereof is necessary in Order to qualify and dispose Men for the Enjoyment of it. And what these Conditions are, the Sacred Oracles do fully& frequently inform us in the General,& very often they are expressed by Faith, 
John 3.16.  or Believing in the Name of the Son of GOD. But that by this Believing is not, meant an empty persuasion that Christ hath died for us, or a presumptuous reliance in his Merits and Satisfaction, and thereupon entertaining ourselves with confident Hopes of Heaven, even though during our whole Life, our villainous Inclinations, and vicious practices should continue, the other Terms by which these Conditions are declared, do evidently demonstrate, such as are these that tell us, that 
mat: 5, 8  They are only the pure in heart, that shall see GOD, That we 
Mat: 5 26, 30  must pluck out our Right Eyes, and cut off our Right hands, rather than that our whole Body should be cast into Hell fire, That is, That we ought to part with all that is dear unto us and crucify and Disclaim our most beloved Inclinations, rather than forefeit the Glories of Eternity, and undergo the Miseries of Everlasting punishment. That we must 
Mat: 7, 14.  Walk in the straight gate,& narrow Way, if we would inherit Eternal Life, That none but they 
Mat: 7.21  who do the Will of GOD, shall enter into the Kingdom of Heaven. That it is, 
Rev: 21.14.  They who do his Commandments that shall have a Right to eat of the three of Life, That is, by the practise of, and growing in all manner of Christian Graces and Virtues that 
2 Pet 2.1.5.6.7.8.9.10.11.  an Entrance shall be ministered unto us abundantly into the Everlasting Kingdom of Our LORD JESUS CHRIST, and a thousand other the like Instances.  
IV. A fourth Blessing procured for Man, by the Merites of the Ever blessed Redeemer is a Time of trial, that is, a time in which GOD visits him with His Grace, excites and awakens him out of his Slumbers, invites him to Repentance, makes unto him the Offers of Pardon, of the Increase of Light and Grace, of Eternal Life, and Glory, upon the Terms and in the Methods already mentioned; in a word, a time wherein GOD 
Deut. 30.15.19.  sets before Man Life and Death, Blessing and Cursing, and furnishes him with the Means and Assistances that are necessary to direct& enable him to choose the better Part, and to continue faithful to the end. It is called a time of trial or Probation, because in it GOD proves Man, and having prevented him by his Grace, and acquainted him on the one hand with his Duty and Happiness, and on the other, with his Sin and Danger, and continuing still to excite and quicken him to his Duty, by the Inward and powerful Motions and influences of his Good Spirit: tries what Choice Man will make, and whether having by the Direction and Assistances of Divine Grace, made a Good Choice, he will persevere in it, and will not be diverted from it, by all the Solicitations that may be used with him to quiter and abandon it.  
Man in the State of Innocence had a Time of trial allotted him, in which GOD was to present unto Man his Divine Light and joys; and Man was voluntarly, and of free Choice to offer up and unite his Faculties of Desire, Understanding, and Love to the Divine Objects that were presented to his Soul, and as Man did continue and repeat these free and generous surrenders of his faculties to the light and joys of GOD; So GOD would have continued and increased his light& joys in the Soul of Man, till in the End by continual& vigorous Repetitions of these Acts of surrender on Man's part, and by continual augmentations of Light and Grace on GOD'S, Man would have attained to a state of habitual and confirmed Goodness, from which it would be no more possible for him to fall away.  
But alace! Man did not persevere in his Fidelity, but began by degrees to decline, and in end made total apostasy from GOD, to self and the creatures, and lost all his privileges, and particularly forefeited the great Advantage of being in a time of trial, and so came to be without GOD, and without Hope in the World. But the Blessed JESUS as He merited for Man, the restoration of his other forfeited privileges, so he procured the renual of his time of trial, in which GOD doth again present unto him, the Offers of his Light and Grace, affords him the Opportunities of Repentance, and the Means of Working out his Salvation, and requires from him the faithful and constant Improvement of these Advantages, in order to be qualified for a joyful Admission into the Bless and Glories of Eternity; This Time of trial is called by 
Isai: ●1. 2.  the Prophet, The acceptable Year of the LORD, which Our Adorable Redeemer came graciously to Proclaim to the World, and to teach both by his Example and his Precepts, not to squander and trifle away the Precious Moments of this time, either in doing nothing or doing wickedly; And accordingly St. Paul exhorts, 
2 Cor. 6.1, 2.  His Corrinthians, not to receive the Grace of GOD in vain, because that now was the accepted Time, now was the day of Salvation, that is, Now was that favourable Time wherein GOD would accept of their Repentance and Amendment, wherein they would have the Means of Salvation afforded them, and wherein they by the Aids of his Grace, might happily finish the Great Work, for which they were sent into the World, namely, the Saving of their Souls. It was in this Sense, that St. Irenaeus understood the Words of the Prophet, when he tells us 
lib. 2, cap. 38. adver. Haeres.  that by the acceptable year of the LORD, 
Annus autem Dommini acceptabilis, tempus hoc in quo vocantur ab eo hi qui credunt ei,& acceptabiles fiunt DEO, hoc est, omne ab adventu ejus tempus usque ad consummationem.  is meant that time in which they who believe in the Lord Jesus are called by him,& are made acceptable to GOD, that is, all the time from his coming in the Flesh to the end of the World.  
Now though the time of trial was after the Incarnation of the Son GOD, published in a more singular manner, and with more advantageous circumstances than formerly it had been, yet it is certain that it commenced than when Adam was driven out of Pradice, and entered upon the state of Penitence and Mortification, so that ever since, that Period Adam and his Postetity enjoyed the Advantages of a time of trial, in which GOD never failed to call upon them to turn and live in various Methods, and by different Means, such as He ●n His Infinite Wisdom, and Goodness saw most suited and proportioned to their several Circumstances, for 
Acts 14: 17  he did not leave himself without witness in any of the Nations of the World.  
Now with respect to the World in general, the time of trial began with Adams being chased out of paradise, and continues to the end of the World, and it is plain that in this view the time of trial is absolutely merited; for God for Christs sake hath unconditionally granted that Mankind should during all this time be in a state of trial, and should have in their several Generations Pardon, Grace, and Salvation offered unto them. And O how happy would it be for them, if in every Age they would leriously listen to and comply with the loving calls of GOD, by which he invites them to return to their duty and happiness.  
But with respect to Men in particular, every mans life-time is his time of trial, and this is either lengthened or shortened according as GOD sees that men make either a good or a bad use of their time, This truth the Holy Scriptures assert with all the evidence that we can possibly desire, as appears from these very numerous passages, wherein long life is promised to the Obedient, and GOD threatens the Wicked and impenitent with the shortening of their dayes, thus as the Wicked the Psalmist assures us, 
Plal: 55, 23  that bloody and deceitful Men shall not live out half their dayes, and Solomon encourages to obedience from this considerarion, that long Life attends it, 
Prov: ●. 12.  My Son, saith he, forget not my, Law, but let thine Heart keep my Commandments; For length of dayes and long life, 
Prov: 10, 27.  and Peace shall they add unto thee, And elsewhere ( c) he lays it down as a certain and infallible Apinorisme, that, the fear of the Lord prolongeth days, but that the Years of the Wicked shall be shortened. Such as desire more proofs may peruse the excellent Book of Deuteronomy, where they will find this consideration in every other Chapter very vigorously urged upon the Israelites as a great encouragement to obedience, from all which we may justly conclude that the lengthening of our life-time, and consequently of the time of our trial is Conditionaly merited, so that according as we behave in improving our time, either well or ill we may lengthen or shorten our days, live longer, die sooner. And it will be very necessary that this be incalculated be times on the Hearts of Young Ones to the end they may be engaged very early in a virtuous and Holy course of Life, and be deterred from these destructive and running vices which will hasten their Death, and deprive them of the precious opportunities of preparing for the joys of Heaven.  
And further it will be very seasonable to let them understand on this Head that, as our life-time with regard to GOD is a time of Probation or trial, that is a time wherein he tries what choice men will make so with regard to men themselves, it is a time of Penitence, that is a time in which they must cheerfully undergo all these penitential severities all these exercises of self denial and Mortification, all these crosses and Tribulations that will be necessary for Crucifying and Rooting out their old Man, and preventing in them the growth of, and purifying them from all Earthly inclinations and affections. And to convince them of this, Let it be seriously represented to them, that this Penitence was imposed upon Adam, and in him on all Mankind, when he was chased from paradise, and commanded 
Gen: 3.18. ●9.  To earn his Bread with the sweat of his Brow, and to eat of it in sorrow all the dayes of his Life: And that this was the most effectual course to awaken and preserve in Man a due Sense of his Sin, to oblige him to hate it and turn from it, to make him more watchful and circumspectly, and to wean his Heart from the creatures which were the baits made use of by the Devil to betray him into disobedience against his Creator and Benefactor: For though it be commonly thought that the turning Man out off paradise, was simply an act of Severity and Justice; Yet certainly it was also an Act of great Goodness and Mercy: For since these Beautiful and agreeable Creatures that were in that Blessed Place, became temptations to Man even in his Innocent State, how much stronger temptations would they have been to him when fallen and degenerat, and after he had contracted a fatal bias towards them; So that we have good ground to affirm, that if GOD had continued Man amid the Delights of paradise, and preserved the Creatures in their Primitive and Original Glory, Man would have become so enamured of them, as in end quit to loss all sense of the Deity, and so, while in these Circumstances, his Recovery would have been rendered utterly impossible, whence it evidently follows that it was profitable; Yea, and even necessary in order to the Salvation of Man, that he should be banished paradise, and be made to taste the bitter fruits and consequences of his Sin; And from the whole, these two very edifying Inferrences may be easily deduced, and recommended to the consideration of Youth.  
1. One is, That since all Men are fallen and corrupted Creatures, none of them can pretend exemption from this Penitence; And therefore all of them ought to be content to undergo with cheerfulness, yea even with Gratitude, all the hardships and inconveniencies, all the pains and uneasiness that may befall them while they are travelling in this their pilgrimage, in order to regain their forefeited paradise, knowing that all these things are dispensed unto them, by the Wise Conduct of that Benign Providence that watches over them, and designs their Benefit and Advantage, even in the bitterest Cups it puts in their Hands.  
2. The other is, That since this Life is a State of Penitence, therefore it is highly criminal for us to studiously search our Ease and Pleasures here, to indulge our apetites, and pamper our flesh, and do all we can to turn our real state of Banishment into an imaginary paradise, and so invert the Order the Good and Wise GOD hath established, who calls us to Suffer here, that we may Reign hereafter, to Die here, that we may Live hereafter: Alas! how incongrous is it for us to Laugh and Sing, where we should Weep and Lament, to gratify our sensual Inclinarions where we are obliged to check and crucify them, to take our Ease and Recreations, where we ought to Toil and Labour, to Eat and Drink to Excess, where we are called to Fast and Pray, to grasp eagerly at Praises and Commendations, where we should embrace the Dung-hill, and be content with Reproach and Disgrace, to desire Pomp and Plenty, whe●e it is our Duty to be content with Poverty and a Mean Portion? Let us not mistake it, neither Nobility of Birth, nor Greatness of Fortune, no Hight of Preferment, no Attainments of Learning, nor any Advances we may fancy to have made in Virtue, ought to excuse us from undergoing these Penitential Sufferings, if we hearty design Heavenwards. But I proceed,  
Secondly, To the Doctrine of our Blessed Saviour, 

Secondly, The Doctrine of the Son of GOD considered as a Mean to advance the Designs of His Incarnation.  
Four Particulars insisted on concerning it in that View.   which, I  told, was another of the Means He employed in Order to prosecute the Gracious Designs of His Incarnation: To wit, The seeking and Saving that which was lost. Wretched Mankind, notwithstanding all the Care the Blessed GOD had used by different Methods and Means to secure them in Love and Obedience to Him, yet in end became brutishly ignorant of GOD and their Duty, of their True Happiness, and of the only Way that leads to it. For the gentiles, neglecting to follow these Divine Impressions that were made upon their Minds, and to obey the dictates of the Law written on their Hearts, 
Rom: 2 15.  did hold the 
Rom: 1.18.  Truth in unrighteousness; That is, They kept it prisoner, they choked and suppressed it, and hindered the efficacy of it from appearing in their Lives. And 
Rom: 1.21.  When they knew GOD they glorified Him not as GOD, neither were thankful but became vain in their Reasonings, and their foolish Heart was darkened. Whereupon, being in a state of darkness, and having no other guide to direct them, but their deprived and corrupted Reason, they first began to entertain absurd and derogatory Conceits of the Deity, and in end turned 
Rom: 1 22, 23.  down right Idolaters, and made total defection from GOD; And then being 
Rom: 24 25, 26.& 5.  justly abandoned by GOD, who never turns away from His Creatures, until they have first turned away from Him, and following the swing of their deprived inclinations, without any positive Influence of GOD upon their wills, they fell into the vilest and most unnatural immoralities. And the Jews on the other Hand, who enjoyed the Advantages of a written Law, and the excellent Sermons of Divinely inspired Prophets, and had both these attested and recommended to them through several Generations, by a Succession of a great many extraordinary and miraculous Appearances of the Divine Power amongst them, though especially after their return from the Babylonish Captivity. They still owned the True GOD, yet they lost the true and genuine Notions of 
Psal: 50.21.  his Nature and Perfections, and forgetting the Spiritual Imports and Designs of the positive Institutions that were enjoined them, their Worship dwindled away into dry and heartless, outward and superficial performances, without Devotion and without Sincerity, And though they pretended to retain a Veneration for the Moral Law; Yet, the Truth is, it was only for the Letter of it, for they became wholly Strangers to the true Meaning of it, and to the Extent of its Obligations, and by their false and corrupt glossings on it, they reconciled it to their lusts: And so, as our LORD tells them, 
Ma●: 15.6  They made the Commandments of GOD of none effect, by their traditions.  
Whereupon the Blessed GOD commiserating that woeful state of ignorance and mistake, into which Mankind, both Jews and Gentiles, had fallen, He graciously condescended to sand the Son of His Love to Teach and to Instruct them, and this Charitable Embassy, He, the Adorable Lover of Souls, cheerfully accepted of, and came towards Mankind, and that not in a State of dazzling Majesty and Glory, as once He had appeared on Mount Sinai, but covered with a veil of Mortal flesh, whereby He suited His Appearance to their circumstances and capacitys, and so being invested with Authority, and qualified with a fullness of the Holy Spirit, He very Faithfully discharged the Trust that was committed to Him, and delivered to the World, the Noblest and most Excellent Doctrine that ever was heard in it, and it is with this Doctrine, with these Heavenly Truths that dropped from the Sacred Lips of the Son of GOD, that Youth ought to be commonly and diligently acquainted. And that this may be done with the greatest Exactness that may be, I would advice the instructors of Youth to inform them; I. Of the Manner of His Teaching. II. Of the Nature of the Doctrine He taught. III. Of the Particulars of it. IV. Of its Suiteableness to advance the Designs of His Incarnation.  

I. The Manner of His Teaching.  I. As to the Manner of this Teaching, Let them understand, that the Holy Jesus came not with flights of human rhetoric, nor with Discourses Elaborat, according to the methods of the Pagan Orators. Alace! These poor vanitys did not suit the Gravity and Seriousness of His Design nor were necessary to set off His Heavenly Doctrines; For His Design was not to tickle the fancies of Men with airy flowrishes, nor to persuade them( as St. Paul 
1 Cor: 2.4.  hath it) With the enticing words of Man's wisdom, but by the simplo and undisguised Proposal of Solid and Amiable Truths to enlighten their Understandings, and gain their Affections, and engage their practise; And these Truths thus simply proposed, were ever accompanied with a Divine Hight, and a Mighty efficacy, 
Luke 4.32.  which wrought very powerfully& sensibly in all humble and well disposed Hearts; For it was not by the force of human Eloquence, nor by Demonstrations taken from the topics of rhetoric and logic, that he intended to gain upon his Hearers, but by the Demonstrations 
1 Cor: 2.4.  of the Spirit and of Power. And as for His Doctrines, they had in them such Innate Beauty and Acceptableness, and were attended, as said is, with such Light and Power, inwardly operating on the Souls of such as would listen to them, that they needed not the artificial dress and paint of words to recommend them. Neither indeed was it proper that He the Eternal Wisdom, should regulat His Conduct according to the inventions and dictates of weak and foolish Men, especially considering that He came with Design to expose and disg●ace the fashions and customs of the wicked and degenerat World, as being the results of corruption and vanity, and to teach and introduce a Plainness and Simplicity in every thing that might check and control its pride and self love: And in fine, to beget in His Followers a Spirit, and Maxims contrary to that Spirit, and these Maxims that did obtain and prevail in it. But in the mean time, a Soul that is capable to discern and relish Divine Things, will discover in the plain Discourses of our Saviour, Strains of rhetoric that excel in Perswasiveness and efficacy, the Eloquence and oratory that the World is fond of, as much as the hight of the Sun, when in its Meridian Glory, excels in Light, and warmth the fainter twincklings of the distant stars; Though on the other hand it is true that a Heart, which, by being habituated to the Mods and ways of speaking that the Learned and Eloquent are wont to admire, is become carnally delicate, cannot be touched with any thing but what is set off with Quaintness and Accuracie, and will not notice so much the Matter, how Heavenly and Divine so ever it may be, as the pleasing dress in which it is put. Now from the whole it evidently follows, 1. That we ought not to examine the Discourses of our Blessed Saviour, or of those that are acted by His Spirit, according to the Rules of human Arts and Sciences, or to conclude of their Excellency from their Conformity or Disconformity to these; Alace! vain Men are apt to imagine that what things they have bog thoughts of, GOD ought to account of them at the same rate, whereas in effect, as our LORD tells us, 
Luke 16.15.  These things that are highly esteemed amongst Men, are an abomination in the sight of GOD. 2. That it is an impious vanity to attempt to come to the true and solid Understanding of our Saviour's Discourses, by considering in what Senses the Words and Phrases used by Him, are taken in human Authors, who thought and spoken and wrote according to the spirit of the corrupt world, as if forsooth they must have had the same Ideas and Thoughts that the Lamb of GOD had, when He uttered these Words; For I think it is abundantly evident, that though we may discern a lameness and coincidency in their words, yet if we do not discover the like in their Ideas, we cannot Justly conclude that we have the Mind of CHRIST, when we think we have got the true sense of our classic Authors; And I suppose it will be hard to say that Aristotle and Homer had the same Ideas and Designs that our Saviour had, when they happened to use the same Words in their writings, that He did in His Heavenly Discourses. Not that I deny but Critical Observations are of very great use, and even necessary; For instance, in the translation of the Sacred writings, from the Original Languages into other Tongues, and for discovering some superficial truths, concerning Histories, customs, and such other Circumstances. However, it is very certain that Humility and Purity of Heart, and Fervent Prayers for the Holy Spirit, together with a sincere disposition to Obedience, are the only Keys that can unlock Our SAVIOUR's Discourses, and led us to the Living and Solid Understanding of them. Such as would see this Matter Piously and accurately discussed and cleared, may consult the writings to which I refer 
Oecon Divin: Tom 4 Cap: 4 de erud: P: 180.  in the margin. But we will be obliged more particularly to insist on this, when we come to recommend the Holy Scriptures in general▪ and to declare with what Views we are to peruse Them, and what are the true Means of arriving at the solid Understanding of Them. 3. That it is a disparageing of Divine Truth, to put it in an affencted and pompous dress of Words and Phrases. The gaudy attire of an harlot doth not suit the Modesty of a Grave and Chast virgin. Error and falsehood have need of some adventitious ornaments to set them off, but Truth needs nothing to commend it to all Candid and Honest Hearts, but its own Nature, Beauty, and comeliness. Mean while we must take care that under pretence of keeping at a distance from the inticeing words of Mans Wisdom, we do not degenerat into a mean flatness, and affect such sordid ways of speaking, such absurd comparisons and similitudes, as are capable to beget in us any other passions, rather than Gravity, Reverence, and Devotion. Though our Blessed Saviour put His Discourses in a plain and simplo Dress, yet He used no forms of speaking that were mean and abject. All His Phrases and Parables were grave and sober, and well chosen,& excellently accommodat to convey the Heavenly Doctrines He delivered into the Hearts of all that were well disposed, so that we are  told, 
Luke 4.22.  His Hearers wondered at the Gracious Words that proceeded out of His mouth.  
From all it appears how great a Favour we do to Youth, when we teach them not to despise plainness and simplicity of style, but rather highly to love and value it, and to nauseat towering and affencted Rhetorications, as being visibly the offspring of pride and vain glory, and designed as much to set off the Writer or Speaker, as the Truths that he pretends to recommend; For by this means we dispose them to fall in love with, and to prise the Discourses and Writings of Divinely inspired Persons, and not to quarrel with them, though they do not find them to be so rigidly coherent, so methodically digested, nor put in such florid dresses, as those composures are, that are framed according to the rules of human Arts and Sciences, and so we guard them against one of the common prejudices that profane and Atheistical minds entertain against the Sacred writings. For these Gentlemen do cavil at and reproach the inspired volume, because they find it is not written after the manner that human Composures are, as if foresooth the Blessed GOD Himself were obliged to comform to the measures that the blind and corrupted reason of Man invits and prescribes? Whereas we are expressly 
1 Cor: 2.20.  assured, that he doth not regard the wisdom and maxims of the World, but rather contradicts them, and in His admirable Conduct, chooses 
Vers: 27.28.  things that in the opinion and esteem of the World, are Weak and Foolish, Base, and Despised, to accomplish and bring to pass His Gracious Designs.  
II. The Nature of the Docttrine which the Holy Jesus delivered unto the World, 
II. The Nature of the Christian Doctrine, manifested in some of its Essential Characters.  follows next to be considered. Just Views of the Christian Doctrine, will not only exceedingly recommend it to all serious and sincere Souls, but also furnish them with a Test or Touchstone, whereby to difference that which is True and Genuine from what is false and spurious, for many things are obtruded on the World as the Doctrines of Christ, which in effect are nothing else but the products of biased and corrupt heads and hearts, and which seem to have no other tendencie, but to gratify the lusts and vanity, and to advance the interest of carnal& designing men: Of this sort are vast numbers of the Heads treated of in the Systems of Divinity, that are published by the divided and Eternally contending factions that distracted Christendom, but which however the unthinking Votaries of the respective Parties, do swallow down without scruple, as if they were infallible Oracles, as the Truths of GOD, and Gospel Truths, and discover more Zeal in affecting these Imaginary Truths, than they do in behalf of the Great and Essential, and commonly acknowledged Doctrines of Christianity; Whence it appears how necessary it is, that the Youth be timeously acquainted with such Representations of the Christian Doctrine, as will at once both Endear it to them, and Secure them against mistaking these things for it, which have none of its true and distinguishing Characters. Now I suppose that the most profitable, as well as the e●siest way to account for the Nature of the Doctrine of Jesus Christ, will be to deduce some of its Essential Properties. Such as are these that so low,  
1. And the first I mention is its Divinity. The Doctrines of the Gospel are not the products of human Wit and Contrivance: No, they are owing to a Divine Original It was GOD Himself that did speak and Preach to the World by Jesus Christ: GOD as 
Heb: 1.1, 2.  the Author to the Hebrews hath it, who at sundry times, and divers manners spake in time past to the Fathers by the Prophets, hath in these last dayes spoken unto us by His Son. The Sacred Humanity of the Holy JESUS was but the Organ by which the Divine Will and Secrets were made known and communicated to blind and bewildered Mankind, it was GOD Himself that did influence, manage, and direct it, so that all the words that were uttered by this Great, this ●minent, and Incomparable Prophet, were indeed the Words of GOD, all the Truths that He preached, were unquestionably Divine, as issuing from a Divine Source, even from the Eternal Wisdom; This Himself frequently assures us of, telling us, 
John 7.16.  My Doctrine is not mine, but His that sent Me, And else where 
John 8.26.  But He that sent Me is True, and I speak to the World those Things that I have heard of Him. The Doctrines that He delivered, were not the Fruits of His Laborious Researches into the accurat Composures of the rabbis, nor the Consequences of His Reasoning and Speculations, or of His Converses with the Learned Sages of that Age; No; but they were the immediat dictates of that 
Isa: 61.1.  adoreable Spirit, That anointed Him to speak glad tidings to the Meek. Now to be sure the serious Inculcating the Divinity of our Saviour's Doctrine on the Hearts of Young Ones, the careful and frequent representing unto them, that the Words spoken by Him, were the Words of GOD Himself, and that they are still to be received as such, cannot choose but be very beneficial unto them; For the Natural Result of this will be 1. To beget in them a Great Love to it, and a Just Veneration for it; For they will be easily sensible that what is certainly Divine, merits that the highest Value should be put upon it: The Doctrine which they believe to come from GOD, needs nothing else to recommend it to them, but that it is His; This is inducement enough to engage their Love and Regard; For whatever derives from the source of Light and Love, cannot but be very Lovely and agreeable. And when they are thus gained to bear a great Love to, and to have a high Esteem for the Doctrine of the Holy Jesus, it will dispose them to obey it, and comform unto it: It was the Royal Psalmist's viewing the Word or Law of GOD as Divine; That is, as coming from GOD, and bearing the Mark and Impressions of His Wisdom and Goodness, of His Righteousness and Purity, that made Him vent Himself in these affectionate Strains concerning it, that run all alongst that Heavenly Summary of His Devotions, I mean the 119 Psalm, and particularly in that Rapturous Passage of it, 
Psal. 119.97:  O how love I thy Law? it is my Meditation all the day. 2. To engage them to Address the Blessed Author of this Doctrine, in order to understand it solidly and savingly, for the Author of a Doctrine is, He that can best explain it, and declare the Import of the words by which he hath those to exp●ess it, as if inquiry were made into the meaning of ones words: It is certain, that none can more satisfyingly determine what sense ought to be put on them, than he who uttered them, because he is supposed to have been conscious of the Ideas and Thoughts that He had when He spoken them; So, if we would understand the meaning of these words which the Organs of the Spirit of GOD have used in delivering His Will to Mankind, it is only this same Divine Spirit, who actuated and inspired them, that can give us the solid and perfect Sense of the words by which they imparted the Truths of Religion. Thus I am sure the Apostle reasons, 
1 Cor: 2.11.  For What Man, saith He, knoweth the things of Man, save the Spirit of Man which is in him? even so the Things of GOD knoweth no Man, but the Spirit of GOD. Now since a great many of the Things of GOD are in the holy Scriptures exhibited to us in a form of words, it is evident that none else can unfold the Meaning of them, but that Blessed Spirit who Acted, Inspired, and directed the Minds of those who wrote or uttered them. 
Do: Mon: Mystery of Godliness. Cap 3 Num: 2. Pag: 3  There is, saith a Learned and Judicious Author, such a Venerable Obscurity in the mystery of Godliness, that all the Knowledge of Nature and Geometry, can never reach the depth of it, or relish the Excellency of it, nor all the skill of Tongues rightly interpret it, unless the true Interpreter and great Mystagogus, the Spirit of GOD Himself vouchsafe the opening of it unto us, and set it on so home in our Understandings, that it begets Faith in our Hearts. 'tis true indeed, Men by their skill in Languages, and the industry of their Minds, and other Natural Accomplishments and Exercises, may in the perusal of the Letter of the Gospel, come to understand some notional and speculative Veritys concerning the Christian Doctrine; But the Knowledge that is attained this way, is lame and imperfect, dry and superficial, fruitless and ineffectual. There is such a depth and fullness of sense couched under the Sacred Words, that the Animal Man with all his Sagacity cannot penetrat into; When one that is eminently Wise and solid speaks, we are apt to imagine that there is a certain profoundness of sense lodged in his Words, which others of lower Capacitys will not reach, unless this Sage Person vouchsafe more at length to explain his Mind; How much more ought we to conclude thus with regard to the Words which that Divine Spirit, who searches all things, even the deep things of GOD, utters by His Organs; To be sure we may justly conceive that these contain such a Sublimity or Amplitude of Meanin● that a Natural& unassisted Understanding is not capable to fathom. And I suppose the Psalmist had some such View as this, when he said, I have 
Psal: 119.96.  seen an end, or the Extent of all Perfection, but thy Commandment is exceeding Broad. The width and amplitude of Thy Commandments is infinite, 
Ham: in lo:  as a Learned critic Paraphrases the Letter Clause. But further, as the Natural Man by the exercise of all his Critical Skill on Sacred Words, cannot reach the depth of their Sense, so neither can he see the Beauty and Excellency, nor relish the Sweetness, nor feel the Efficacies, nor possess the Realities which these Words were designed to convey into all Honest and well disposed Minds: It is only from the Living Son of Light and Realities, that this Favour ought to be expected, and to it all Holy Souls have had their Recourse, in order to be made capable to understand savingly the Things of GOD, of which the Psalmist is a perpetual Instance throughout his Devotions, Make me 
Psal: 119.27.  to understand the Way of Thy Precepts, and frequently else where to the same purpose, as hath been already once and again remarked. From all it appears, how necessary it is to oblige the Youth very early to address their Heavenly Father for his Holy Spirit, that by his Sacred Influences and Operations, they may come rightly to understand, and inwardly possess the marrow and substance of Divine Doctrines. But I proceed to  
2. Another property of the Doctrine of the Son of GOD, and it is its Simplicity. The Holy Jesus came not to deliver to the World a system of metaphysics, or to entertain Men with these nice and airy subtleties that the Learned are so Fond of, no, his Bussiness was with sincere and simplo Hearts, and His Doctrine was suited to their Exigencies and Capacities. It was plain, and simplo, and familiar, and very obvious to all that did or will yet listen to it, with humble and docil Hearts, and with holy Purposes of Obedience; For that good Spirit that ever accompanies it, will not fail to open the Minds of such as are in those Dispositions, and make them to understand it, and guide them in it. And it is in this regard that it is said, 
Psal: 19.7.  To make Wise the simplo: The Gospel Doctrine is not a strain of soaring and intricat thoughts, intended to puzzle and perplex and confounded the Understandings of Men, but a system of plain and easy Truths and Duties, and Beautified with a great many grave and venerable Misterys, which exceedingly recommend it, and the whole excellently calculated for the Instruction and Direction of the Humble and Sincere, whither Learned or Idiots. I confess indeed, that since this Heavenly Doctrine hath by the endeavours of the Learned, been digested into Systems of Divinity, as they are called, it hath altered its aspect, and lost its lovely Shapes, its Simplicity is spoiled, and its Misterys profaned, by suiting them to the Barbarisms of the Schools, its Truths are subtilized out of the view and reach of the simplo, and its Duties rendered unintelligible and impracticable, by sly and cunning distinctions invented by the Old Man, and intended to secure his lusts, and to excuse from walking in the Narrow Way, pointed out by the precepts of the Gospel. So that now Divinity is become a thorny and puzzling Science, a theatre of Controversies, and a Ball of Contention, tossed between the angry and irreconcilable Sects. Under pretence of resolving difficultys, they have multiplied them infinitely, and in stead of illustrating, they have darkened and entangled things otherways in themselves very clear. The Learned by this way of procedure, seem to have foregot the Conduct and Maxims of the Blessed JESUS; For he, 
Theo: de lae Criox: pag. 40.  as a Heavenly Soul well remarks, despised to appear in the World, in the quality of a subtle Philosopher, an Eloquent Orator, a lofty Disputer, a great and famed Doctor, and of one considerable and recommended by the Reputation of Learning and Wisdom, He contented himself to converse among Men in Humility and Truth, in Simplicity and Meekness, pointing with all possible plainness at the Way of Truth, by a Life fruitful in Virtues and Miracles. Notwithstanding, as He was in effect the Wisdom of GOD the Father, the LORD of Sciences, the Creator and Inspirer of the Prophets, He might easily, if He had thought fit, have employed the subtilitys of all the Sciences and discovered their most hidden Secrets, with all the Advantages and lustre of a vast and profound spirit, and so have procured Himself Honour. But so far was it from this, that He choose to speak the Truth after so simplo a manner, that well near all looked on Him, not only as a mean Person and unlearned, but also as a mad man and a fool; And, which is yet worse, as a blasphemer: And thus He carried with design to manifest unto us the true and simplo way which we ought to hold, and how much it is our duty to avoid the magnifying of ourselves, and being puffed up under pretext either of Wisdom or of Science? It will be evident unto all who seriously consider the Life and Doctrine of our Saviour, that this observe is solidly founded. But alace! this Admirable Conduct of His is now inverted, and Men think fitt to steer their course by other measures then He did. It were extremely to be wished, that these celebrated Authors, who have employed so much of their time in composing Systems of Divinity, had spent it in exemplifying to the World the Life and Power of the Gospel Doctrine, and that in stead of digesting it into accurrat and methodical Treatises, they had digested their own Hearts and Lives according to the Divine Maxims of it; For certainly a vast number of Holy Examples, would have benefited the World more than a prodigious multitude of Theological Books.  
But when I assert that Simplicity is one of the Characters of the Doctrine of the Blessed JESUS, I intend not to exclude Mysteries from it; Certainly He delivered a great many mysterious Truths in His Heavenly Discourses: But then these are proposed with so great simplicity, that none who are truly serious, and duly qualified to entertain them, are barred access to them. They 
Mat: 11.27.  are indeed hide from the Wise and Prudent, but are revealed unto Babes. GOD will open 
Ps: 119.18.  the eyes of the Humble and simplo Hearted to see these wonderful Things. And tho they are not allowed a full comprehension of them, none perhaps are capable of it while in this mortal and hampered state, yet they are made solidly to understand so much of them as is necessary to engage them to Love and Obedience. Things of this Nature are no disadvantage to the Doctrine of our Saviour, but rather an high Commendation of it, for as one well 
D. More mist: of Godliness. Cap. 1. N: 2.  observes, The obscurity and abstruseness of a mystery, makes it not only more solemn and venerable to these to whom it is communicated, but hides it also from their eyes, who are not worthy to partake thereof. I shall only take occasion here passingly to observe, that it had been very happy for the Christian World, that Men had acquiesced in the plain and simplo Declarations of the Gospel, concerning Mysterious Truths, and that the Learned had not mingled with them their own strange and foreign Ideas, under pretext of Illustration. The Issue of these Adventures hath been fatal, and hath imbroild'd the World, and filled the Church with endless Animosities and Contentions. Mysteries are the Secrets of GOD, and it is He only that can disclose and account for them, and until He vouchsafe to do this, which is a Favour that He will be sure to grant unto all that are disposed to receive it, when he thinks fit, and in such Measures as he will see necessary for their Edification and Comfort, it would be more our advantage to rest satisfied with the Declarations already made about them in the Scriptures, and believe them in simplicity, tho our understandings cannot reach them, rather than to adopt as unquestionable Articles of Faith, the Decisions of the weak and fallable, and biased understandings of Men.  
But to return to our design, from the consideration of the simplicity of our Saviours Doctrine, Parents and Instructors of Youth may take occasion to engage them. 1. To love plain and simplo Doctrines, and not to despise things easy and obvious, providing they be Edifying and Instructive, and tend to the promoveal of solid and substantial Piety. The Gospel was to the 
1 Cor: 1.23.  Jews a stumbling block, and to the Greeks foolishness; And it was so, no doubt, because they did not find in it, the high flown and airy strains of their Rabbinical and philosophic Learning, and because it crossed these vain and frothy Notions, that they had drunk in at the Schools. The Doctrine of the across appeared mean and contemptible in their Eyes, they thought it a degrading of their Understandings, to notice such follies as they fancied the unlearned Apostles presented to them. There are still( even in the Christian World) but too many vainly nice and delicate Spirits, who nauseat the simplicity of the Christian Doctrine, and think it too low an entertainment for such refined and elevated Minds as they imagine themselves to have, and therefore they red with greater appetite, and more relish the Pagan Morality, than the Discourses of our Saviour and His Apostles, and value the Odes of Horace more than the Psalms of David. The former contain a set of thoughts that suit better the delicacy, shall I say, or rather the vanity and blindness of their spirits, than these Heavenly Truths that the latter recommends. It will be very expedient be times to gard the Youth against this piece of profane want●nness, which prevails but too much in our age, and to take care that their 
2 Cor: 11.3.  minds be not corrupted from the simplicity that is in Christ. 2. To inform them that they ought to red the simplo Doctrines of the Gospel, with simplo Hearts, That is, Not only with sincere and guiltless, docile and humble Hearts but also with Hearts voided of corrupt byasses and prejudices, with Hearts not managed and governed by the dict●ts of carnal wisdom and subtleties. Our Redeemer hath informed us 
Mat: 18.3.  That His Followers must become as little Children, and consequently must have the plain and simplo Hearts of Children. And certainly these Child like Dispositions, will more qualify one to understand solidly the Christian Doctrine, than all the Wisdom and Learning of the World, purity and simplicity of Heart do invite the Holy Spirit, and prepare for Divine Illumination. Nothing hath more effectually contributed to ranverse the designs of the Gospel, than that Men have adventured to gloss and comment on the sacred Truths of it, with hearts prepossessed with false notions, loaded with guileful subtleties and distinctions, and under the dominion of pride and self-love, of carnal interest and faction; For by this means the Christian Doctrine, which was intended to extirpat and root out the vicious and corrupt inclinations of Men, hath been so moulded and fashioned, as fairly to comply with them and flatter them, and to make Men imagine that they are Christians good enough, tho they do not truly observe one precept of their holy Religion, and that they are secured of Heaven without taking one right place in the Way that leads to it, for when the Old Man will needs play the Commentator, we may be sure he will take care so to represent the Gospel Doctrines, as they may not prove very uneasy to his dear Off spring, I mean his deceitful lusts.  
3. A third Property of the Doctrine of the Son of GOD, is its Spirituality; I● is a Doctrine that is suited to our Spiritual part, to the Inner Man, or in St. Peters 
1 Pet. 3.4.  Phrase, The hidden Man of the Heart 'twas this, as being the more valuable and nobler Part of us, that the Holy Jesus intended, especially, and in the fi●st place to Redress and Reform, to rescue from the powers of darkness, and the impurities of 'vice, and to beautify and adorn with Divine Graces and Accomplishments, and that in order to the full and perfect Restoration of our whole Man. 'tis here where he fixes His Throne, and establishes His Kingdom. The Kingdom of GOD is within 
Luke 17.21.  you: And such as is this Kingdom, such also are the Laws by which it is managed and governed, That is, They are Spiritual and Internal. If we take a view of the Doctrines of our Blessed Saviour, we shall quickly discover, that they all, and particularly the preceptive Part of them, have a continual regard to the Heart, and calculated for the Regulation of the Motions of the Inner Man, and reach unto our most hidden and retired Thoughts and Inclinations. Not but our LORD hath also establish●d Laws concerning the Outward man, for regulating its deportments, this he hath certainly done, but then Laws are given to the Outward man, as it is supposed, to be in conjunction with, and influenced by the Inward, so that they are the Motions and Affections of the Inward Man that are regarded, when any thing is forbidden or commanded to the Outward; And, the performances and abstinences of the Outward man, if separated from the correspondent and suitable Motions in the Inward, are of no value in the sight of GOD; For tho, for instance, one should Pray and Praise vocally never so often, tho he should red the holy Scriptures, tho he should Fast, and give Alms; Yet, if he prays and Praises without the Inward Devotion of the Heart, if he reads without sincere resolutions to Obey, if he Fasts without Penitential Contrition, and gives Alms without Charity and Compassion; All this is of no account with the Searcher of Hearts. Further, Tho one does not actually take away the Life of his Neighbour, tho he abstain from grosser practices of uncleanness, yet as long as he retains rancour and malice in his Heart, and inwardly cherishes impure and villainous inclinations, his outward abstinences do not clear him from guilt, he is still for all this before GOD, reputed a murderer and unclean. Hence it is, that St. Paul 
Rom. 7.14.  tells us, That the Law of GOD is Spiritual; For even then when it seems only to command or forbid the Actions of the outward man, they are the dispositions and affections of the Heart, that are principally regarded, and the actions of the outward man only in consequence of, and as they are united with these. Indeed it is our outward man alone that falls under the jurisdiction of the sovereigns of the World, and it is to it alone, that they can give Laws, because it is only for the Deportments of it, that they can call us to an account; But it is the Prerogative of the King of Saints, to give Laws to the hidden Man of the Heart, and he both can and will reckon with us for whatever is transacted there, tho never with so much secrecy, because all things 
Heb 4.13.  are naked and opened unto the Eyes of Him with whom we have to do; And as Himself tells those of Thyatira, in his Epistle to them, 
Rev 2.23.  All the Churches shall know that it is He who searcheth the Reins.  
Now from this Consideration, that the Doctrine of our Blessed Saviour is Spiritual, and designed especially for the Regulation of the Inward Man, let these two things be seriously recommended to the Youth.  
1. That they make it their principal and daily care, to comform their Spiritual Part unto it; Let them be exhorted by all means to endeavour that the Gospel Law be, as it were, written on the Tables 
Pro: 3.3.  of their Hearts, and that every thought be captivated to the Obedience 
2 Cor: 10.6.  of Christ. Let them be very early taught to dislike and check every inclination, every motion that controls this Heavenly Doctrine, and that without a living and universal Submission of the Inward Man, to the Laws and Government of Jesus Christ, they cannot pass for his true Subjects, nor can His Kingdom be set up within them. Let them be  told that the Spiritual Laws of this Adorable sovereign, are not all obeied, but by affectionate compliance and conformity of our Spiritual Part thereto. 'tis this that the Saints prayed for, Incline my 
Psal: 119.36.  Heart unto thy Testimonies, and that they practised, I have bid thy Word in my Heart, that I might not 
Idid ver: 11.  sin against Thee. They who have the charge of Children, can do them no better Office, than as soon as possibly they can, to engage their Hearts to their Redeemer, and to take occasion at every turn, to let them see what stress is laid in Religion on the surrender of the Inward Man, and how little account our LORD makes of any other presents we pretend to give Him while we keep back this, which leads me to enjoin.  
2. That they be carefully informed, that the Performances of the outward man, when they are not accompanied with the Affections of the Inward, cannot be acceptable to their Saviour, how specious so ever they may appear in the eyes of the World. These are but trifling and superficial services, and come not up to the designs of a Spiritual Law, which requires the Inward and Vital Conformity of the Heart, without which they are but lean oblations, and sacrifices without Life, that dishonour their Redeemer, and set Him off with the dead carcase of obedience. These merely outward exercises, can never be sufficiently enough exposed and disgraced to Young Ones; And yet it is very often the misfortune of their Education, that they are very early taught to put too great a value on these shaddowary appearances of Piety; Their Instructors commonly are satisfied, if they can get them to discharge the visible part of their duty, to red the Holy Scriptures, for instance, and to pray vocally, without taking care to engage their Hearts, which cannot but prove a ver● unhappy introduction to the Christian Life. But,  
4. I affirm that the Doctrine of our Blessed Saviour is Practical; This is a very remarkable property of it, and ought not to be slightly passed over: Great Care must be taken to imprint it very deeply on the Hearts of the Youth, as being a Matter of unspeakable Consequence. Certainly it hath proven very fatal to Religion and the Souls of Men, that this View of the Christian Doctrine hath been so lamentably eclipsed under very wretched and delusive pretences. It will, I persuade myself, be beyond controversy with all, who have considered the Doctrine of our ever Blessed Redeemer, as it is represented to us in the Gospels, without being biased by the guileful and confounding infusions of the contentious divinity, that it was not his intention to entertain Mankind with subtle speculations, or to fill their heads with air and notion, and such embarassing stuffs as the Schools have fished out of the Holy Scriptures, have cannonized for Divine Truths, and imposed as Articles of Faith, and to be received, under pain of damnation, as the infallible Oracles of GOD, which, in effect, are generally nothing else but the spurious issue of dark and prejudicated minds. It is plain our Blessed Lord had no such thing as this in His View; He came for far more Noble Purposes, He came to reform the World, and to root out 'vice and sin, to introduce a Living Piety, and a Solid virtue, to discover unto Mankind the Way to Eternal Life, and to oblige them to walk in it. And in order to accomplish these worthy Ends, so becoming His Wisdom and His Charity, He gave the most excellent Rules, the most winning Motives, and the most powerful Assistances for Holy Living that ever the World heard of. He constantly taught Men, That 
Luk 15. Per totum.  a hearty Repentance, and a sincere Conversion, was the assured way to Pardon and Forgiveness: That self denial and bearing the across, were the most effectual Methods of getting rid 
Mat: 16.24.  of their lusts and passions; That bringing forth of much Fruit, That is, Abounding in the practise of all Christian Graces, was the true and acceptable manner of Glorifying their Heavenly Father 
John 15.8. . That in order to attain the Happiness of Heaven, they must do the Will of GOD, 
Mat: 7.13.21.  and travail in the Narrow Way. That the most certain and undeceiving evidence of Love to Him. Is 
John 14.15.  keeping His Commandments. These are as so many infallible maxims in the Religion of the Holy Jesus, and such as shall never be evacuated to the end of the World: This is the sum of His Doctrine, and nothing can be more evident than that it aims at practise all alongs. He tells His Disciples, in a passage of His Divine Sermon 
Mat: 6.17.  on the Mount, That He came not to destroy the Law, but to fill it up, or perfect it, That is, He came not to discharge Men from any part of their Duty, to give any libertys to sin, to call Men to lesser measures of Purity or Perfection, than the Jews of old were obliged to; No, to be sure, it is the very contrair, He came to assert and reinforce with new Sanctions, the Authority of the Divine Law, as it contains the Eternal Rules of Righteousness, to rescue it from the false and deceitful comments of the Scribes and Pharisees, to introduce into it new precepts that were not known under the former Dispensations; Such as is, for instance, the Imitation of Him as our Pattern, which, to be sure, could not be obligatory before his Appearance in our mortal nature, and giving us an Example. In a word, He came to put it in a Gospel Dress and Mould, and thereby to raise us up to the highest pitches of Perfection and Purity that human Nature is capable of in this State of frailty and imperfection. And at the close of this admirable Sermon, wherein He gives the summary of our holy Religion, He shuts up all in these words Whosoever heareth these Sayings of mine, and doth them, 
Mat: 7.24.  I will liken him to a Wise Man that built his House upon a Rock; Which is an intimation plain enough, that the Doctrines he had been preaching to them were Practical, and that it was the Reformation of the Hearts and Lives of Men, that he intended in all that he delivered. In effect, our LORD did but very seldom insist on points of Speculation, in His Discourses to His Disciples or the People, and these of this Nature that He touched on, were such as presently resolved into practise. As for instance, when He had informed the Woman of Samaria, 
Jo: 4.24.  That GOD is a Spirit, which is a Point of theory, He presently makes a practical improvement of it, telling her, That they who Worship Him, must Worship Him in Spirit and in Truth. In short, I dare undertake, that our LORD never delivered any Head of Doctrine that was purely Speculative, and went no further, but that all the Truths He recommended to His Hearers, were such as issued either into a Rule of Holy Living, or a Motive to enforce it.  
Now, The Consequences that naturally result from what hath been said on this Head, are very Momentuous, and the Youth must be obliged carefully to Note and Remember them. They are these,  
1. Since the Doctrine of our Blessed Saviour is Practical, it evidently follows, That He intends it should be obeied. I cannot imagine what other End the Delivering Doctrines of this Nature to the World, can be rationally supposed to aim at but this. Is it only that they might be known? Alas! The most part of People stop here, and go no further; They think they do enough, if they attain to the Knowledge of their Duty. But our LORD tells us, That if our Knowledge do not issue into Obedience, it will, serve us in little stead; If ye know these things, happy are ye 
Jo: 13.17.  if you do them: Nay, He moreover assures us, That He who knoweth his Master's Will, 
Luke 12 47.  and doth it not, shall be beaten with many stripes. So far will the knowledge of our duty be from contributing any thing effectually to our Happiness, that it will really aggravat our misery, when it is not improven into practise. Or shall we say, That the end of such Doctrine is to inform Men of their Duty, and thereby to convince them of their weakness and unability to Obey, That upon this Conviction, they may have recourse to another for Righteousness. Now, how specious soever this pretence may appear to be, yet without doubt, it is one of the shameful subterfuges of the old man, one of these false and pernicious glosses that he hath found out, in order to evacuat and disannul the Precepts of the Gospel, that they may not prove uneasy to his lusts, and that he may have some imaginary grounds to flatter himself with hopes of Heaven. St. Paul indeed says, That 
Rom: 3.20.  by the Law is the knowledge of sin; And certainly, giving Laws and Rules of Life, prohibitions of sin, and Precepts of Duty, do evidently suppose, that there are disorders to be redressed, and a want of Rectitude that must be reintroduced, and hence the same Apostle teaches, That the Law was 
1 Tim: 1.9.  not made for the Righteous, but for the lawless and disobedient, and else where, That 
Gal: 3.19.  it was added because of transgressions; For had Man continued Innocent, doubtsess he had been under no other Law but that of Love; But becoming a degenerat Creature, and having fallen into darkness and disorders, and lost the right Path, it was necessary that the ways by which he strayed from the Great and Original Law of his Creation, should be pointed out to him, and that he should be taught how to return to it again; In a word, That a Law should be given him, acquainting him with his sin and his Duty. Let it be granted then, that one design of a Law under every Dispensation, is to inform us of our miscarriages, and to let us see what we ought to be. But what of this? must we stick here? no to be sure; For these Notices that are given us by the Law, were intended not only to let us see, What we ought to be, but also what indispensably we must be, and accordingly, St Paul expressly teaches, 
Rom: 8.4.  That the Righteousness of the Law is fulfilled in them that believe, I say, fulfilled in them really and inherentlie, by having it written in their Hearts, and copied out in their Lives, or by the living conformity of their whole Man to it, so that They do no more walk after the flesh, but after the Spirit. But how is this done? not indeed by the Law itself; For it, as such, only informs Men of their sin and Duty, but furnishes them with no strength; Neither by any power in Man, for he is but corruption and weakness, but only by the Powerful Grace of Jesus Christ manifested in the Gospel, and which always accompanies the Doctrines of it; For the Gospel Law is not a dead letter, or a naked declaration of sin and duty, but is united to the Spirit and Force of our Redeemer; Which, when admitted into the Heart, transcribes there in living and real Characters the outward letter of the Gospel. Hence Christians are said 
Rom: 6.14.  to be not under the Law, but under Grace; That is, not under a weak inefficacious pedagogy, such as was that of Moses, but under the Gospel Dispensation, which is the Ministration of the Spirit, 
2 Cor: 3.8.  And furnishes with power and ability to fulfil all that it requires; Wherefore we must not look on the Precepts of our Holy Religion, merely as evidences or indications of the disorders of our minds, but also as Cures impregnated with a Divine virtue for redressing them, and must deal by them as a languishing Patient would do by the Remedies prescribed to him by a Skilful and Charitable Physician; That is, We must apply them, which we do, when we put them in practise; For a sincere and persevering Obedience is the very Application that is intended, and such as will infallibly issue in our Cure.  
But let it be moreover granted that the Law, and even the Gospel itself, doth convince us of our inability to Obey. But what then? doth not the Gospel also convince us of the 
Eph: 1.19.  exceeding Greatness of the Power of that Grace which exerts its force in them that believe? 'tis true indeed, we are fallen and corrupted Creatures, and are become both disaffected and unable to do good, but then the Divine Grace merited for us by Jesus Christ, and offered to us in the Gospel, relieves our weakness; And, when it hath got access into our So●ls, operats there by an Almighty efficacy, and fulfils in us 
2 Thes 1.11.  all the good pleasure of his Goodness, and the Work of Faith with Power. So that now we have no ground to pretend our inability, and thereby to excuse ourselves from obeying the Precepts of our Holy Religion, but rather it is our duty to take courage, and to believe with St. Paul, that 
Phil: 4 13.  we can do all things through Christ which strengtheneth us. In fine, we shall hearty grant, that we must have recourse to another for Righteousness; For it is very certain, that the righteousness which we spin out of our own bowels, and is merely the effect of our own natural abilities and endeavours, without the Operations of Divine Grace, is of no value, cannot render us agreeable to GOD, nor qualify us for being admitted into His presence; In this Sense it is very true, That 
Isa: 64.6.  all our Righteousnesses are as filthy rags; So that it is indispensably necessary that we seek for Righteousness in another, even in Him who is the LORD our Righteousness, who hath brought in everlasting Righteousness, and who of GOD is made unto us Righteousness and Sanctification 
1 Cor: 1.30. ; But then we must not think that the Righteousness which we receive from Him is a Righteousness entirely without us, we must not conceive of it as a plaster to cover our sores, or as an apology for our wickedness and vicious dispositions, so that for its sake, tho we be otherways inherently and habitually impure and unholy, we become immediately capable of entering upon the Inheritance of the Saints in Light. Certainly to entertain such thoughts as these, is dishonourable to our Holy Religion, and to teach them for Truths, would be sadly to misrepresent and pervert the Designs of the Gospel. Without doubt, that Righteousness which the Holy Jesus communicats to His Members, is a Real, a Living, and Inward Righteousness; 'tis their Participation of the Divine Nature, 'tis Christ formed in them, and vitally delineated on their Souls, so that the same mind 
Phil: 2.5. , the same Holy Dispositions, and Temper, these same Divine Graces, that were eminently in Him, are by the Operations of His holy Spirit, derived and transfused into their Inner Man, whereby they come to be 
Rom: 8 29,  conformed to the Image of the Son of GOD, and are made 
Psal: 45.13.  glorious within, and become immediately qualified for the Divinest Enjoyments. Now a sincere and constant obedience to the Precepts of the Gospel, is the great mean which the Divine Wisdom hath appointed, in order to introduce this Righteousness into the Souls of Men; And from the whole it is, I think, sufficiently evident, That our blessed LORD in delivering the Doctrines of our Religion to the World, intended that they should be obeied, and that to fix on any other design, to the exclusion of this that I have been insisting on, is to render these Rules of Holy Living useless, and to represent them as vain, impertinent, and superfluous.  
2. Since our Blessed Lord in delivering the Christian Doctrine to the World, intended that the excellent Precept of it should be obeied, it evidently follows, That Obedience to them is not impossible or impracticable. It were to be sure very absurd, Yea, even blasphemous to ass●rt, that our Merciful Redeemer, who sufficiently understood the Infirmitys and weakness of M●nkind, and who came to deliver them from the uneasy yoke of Jewish ceremonies on the one hand, and from the savage and inhuman rites of Gentilism on the other, should himself bind unsupportable burdens on his Followers, and prescribe them tasks that they were not able to perform. Indeed were Men left to themselves, and if Obedience to the Precepts of the Gospel were r●q●ired of them, in virtue of their natural abilities, now in this state of degeneracy and corruption, where the power of vicious habits is so great, and the baits of manifold temptations so cunningly managed by the great adversary of Souls, then they might justly cry out, That it is impossible to obey; But it is n●t so, we are under the Gospel, which is the new Law of Grace, and which gives both the Will and the dead, and which Commands only, because it gives power to obey. Our LORD hath abundantly provided against all our Infirmities; His powerful Grace prevents all our endeavours, assists us in endeavouring, yea and effectually works in us, and if we continue faithful to it, will prosperously carry on what it hath begun, and at last crown all with Perfection and Glory. He assures 
Mat: 28.20.  all his Followers, all who unfeignedly resign themselves to his Grace and Conduct; That he will be always with them even unto the end of the World, by his Almighty Spirit, and Divine Operations; And therefore, thô of ourselves, and without him 
Jo: 15.5.  we can do no nothing, yet with him we can do all things. Let us suppose that the Duties enjoined us are very hard, and even impossible, when we consider only our own strength, yet if we were certain, that on our earnest Addresses, an Almighty Power would interpose, and relieve us, and take the task off our hands, or inspire us with a force which would vastly exceed the difficulties we are to undergo, then our duties, in stead of being hard or impossible, ought to appear pleasant and delightful to us. Thus it is in the present case; Our LORD hath promised, That 
Luke 11.13.  our Heavenly Father will give his holy Spirit to them that ask him; And when we are assured, on our humble Prayers, for the Aids and Interposal of so Divine and Powerful an Assistant, why should any duties frighten us, or seem impossible to us? And therefore our LORD had very good reason to recommend the Precepts of the Gospel to his Followers, 
Mat: 11.29.  as an easy Yoke and a light burden, to which also his beloved Disciple St. John gives his Suffrage, telling us, from his own Experience no doubt, That 
1 Jo: 5.3.  His Commandments are not grievous. 'tis true our Flesh and Blood, our lusts, and corrupt inclinations, will be ready enough to fly in the face of these excellent Precepts, as severe and rigorous impositions. But we must remember, that they were not intended to gratify our lusts and vicious appetites, but to root them out, to overcome and defeat them, by obliging us constantly and resolutely to check,& by all means Resist them, and by all means to endeavour to get ourselves rid of them, as being the distempers of our Souls, the hindrances of our Peace, and the certain obstructions of our Eternal Happiness; And thô the Receipts that are prescribed to us, in order to redress our fatal distempers, may be very harsh and uneasy in the application, yet the view we have of the Permanent, Lasting, and perfect Health to which we shall be infallibly restored, by the constant use of them, ought entirely to reconcile us to them, especially considering that the pains which we suffer in applying the Remedies that are prescribed us, ought to be accounted Pleasures, when compared with the continual rackings of our inveterat diseases, which, without being cured, would infallibly issue in our death and perdition; And that moreover the Mighty and Charitable Physician, that orders the Methods of our Cure, will himself furnish us with Strength to undergo them, and Minister such Cordials as will wonderfully mitigat and sweeten all the uneasiness that we meet with in them. To be short, since our Blessed Redeemer hath made obedience to the Preeepts of the Gospel, to be as it were the very Essence of his Faithful Followers, the certain Evidence of true Love to him, and the only undeceiving Mark and Character, that distinguishes them from the hypocritical and hollow hearted, telling them at every time, If ye 
Jo: 14.15.21.  love me keep my Commandments. He that hath my Commandments, and keepeth them, he it is that loveth me. If ye continue 
Jo: 2.30.  in my Word, That is, In the Obedience and practise of it, then are ye my Disciples indeed. And to the same purpose else where, Ye are 
Jo: 15.14.  my Friends, if ye do whatsoever I command you. And since in fine, he expressly assures us, 
Mat: 7.21.  That they only who do the Will of his Father, That is, who obey the Precepts of the Gospel, which indeed are so many Declarations of what GOD will have us to do, shall enter into the Kingdom of Heaven, it is to a demonstration evident that to assert, that it is impossible to obey the Precepts of the Christian Religion, is all one as to assert, that it is impossible to be a good Christian, or to be saved.  
And now I shall take occasion here with all the earnestness that is possible for me, to obtest such as have the management of Youth; That, if they have any Tenderness and Concern for their Souls, they would take care to train them up in this View of the Christian Doctrine. Let it be timeously represented to them, that the Doctrine of the Gospel is Practical, that it was intended for the reforming and regulating of their Hearts and Lives, that a sincere obedience to it, is the Test of a true Disciple of Jesus Christ, and the only ass●red Way to Eternal Life; That this Obedience is not only very possible, but by the Mighty Assistances of Grace, easy and Delightful; That it is the old man that would represent it as impracticable, and suggest Principles that will excuse the continual breaches of it, and in the mean time pretend to secure Peace with GOD, and an Interest in Heaven, that the vicious habits which obstinat and persevering sinners have contracted, do make difficulties in it, and yet that the rudder struggles which such, if ever they design to be Happy, must resolve to grapple with for sometime, in turning the tide of their corrupt natures, and combating their lusts and passions according to the Measures of the Gospel, will happily over, and issue in a joyful victory, and will be abundantly recompensed by that blessed serenity of Mind, and these well grounded Hopes of the Glories of another World, that will unquestionably succeed them; That an early and cordial engaging in it, would prevent these many disadvantages and uneasinesses that must infallibly attend longer delays. Let them be very seriously cautioned against these soft and flattering doctrines, which either directly or by plain and necessary consequence, do evacuat and disannul this holy Obedience, as so many poisonous and destructive infusions. Alas! to many of this sort are abroad in the World, and by a sad fate, they have got the reputation to be considered as the principal and most valuable points of the Christian Religion, thô in effect they are the bane and plagues of it, have so ruined and disfigured it, that even the very knowledge of the nature and designs of it, is no more retained by too too many who still pretend to profess it, and to be very Zealous for the Interests of it. However, these imaginary Truths, are very early dropped into the Hearts of Young Ones, and recommended to them as Articles of Faith, and they take such root in them, and so grow up with them, that to speak to them in their riper years, of a Gospel Law, that indispensably obliges them to Obedience, as the condition of their Salvation, would be to scandalise and offend them, thô nothing can be plainer than that almost every page. in the New Testament, do bear constant Testimonies unto this great Truth. O that it would please the Father of Lights, to dissipat these thick clouds of ignorance and woeful prejudices that darken the minds of Men, That He would retrieve pure and primitive christianity, rid the World of these soothing schems of divinity that are calculated for the interests of the old man, and restore to His Church these Happy and longed for Dayes, wherein such open, plain, and express Declarations as these, Blessed are 
Psalm 119.1.  the Undefiled in the way, who walk in the Law of the LORD. And they were 
Luk: 1.6.  both Righteous before GOD, walking in all the Commandments of the LORD blameless. Be and perfect 
Mat: 5.48.  even as your Father which is in Heaven is perfect; And innumerable others to the same purpose, shall no more under pretence of invincible infirmity, and through mistaken apprehensions of the Mercies of GOD, and the Merits of our Saviour be commented away into a consistency with the lusts and corruptions of Men. But I advance,  
5. To another Property of the Doctrine of the Holy Jesus, and the last that I shall mention, it is the efficacy of it. This is what Himself hath taught us to believe concerning it. The 
Jo: 6.63.  Words that I speak unto ●ou, they are Spirit, and they are Life; That is, Words accompanied with a Spiritual and Living virtue; Not bare words or empty sounds, but Words of a penetrating Force, of an operative and vital energy; And which, when they have got entrance into a sincere and simplo Heart, produce very precious and lovely Effects in it, And hence it is, That 
Mat: 13.19.  the Word of the Kingdom, That is, the Doctrine of the Gospel, so called, because it treats so much of Heaven, that Everlasting Inheritance and Kingdom of the Saints, and directs to the true Way how to come to the Possession of it, is compared to Seed, for as Seed hath a secret and powerful virtue in it, which, when it is cast into a proper Soil, displays itself,& shoots forth into plentiful Variety of useful Grain; So the Doctrine of the Blessed Jesus, when it is received into the honest and good Heart, as St. Luke hath it, 
Luke 8.15.  beareth Fruit, and bringeth 
Mat:  forth, some an hundred fold, some sixty, and some thirty; That is, It exerts its living efficacy and Force in the Soul, and springs up there into a delightful Variety of Divine and Heavenly Graces, whereby the Inward Man becomes as the Garden of Eden, or as a Field that abounds with different sorts of Fragrant and Lovely Flowers. This is what the Experience of holy Souls in all Ages hath sufficiently verified; For, as many Saints as have ever been, so many Witnesses have we of the powerful Force and virtue of the Word of GOD. How solemnly doth the Royal Psalmist celebrat the Mighty Efficacies of it? The Law of the LORD 
Psal: 19.7.8.  is perfect, converting the Soul; The Testimonies of the LORD is sure, making Wise the simplo. The Statutes of the LORD are Right, rejoicing the Heart; The Commandments of the LORD are Pure, enlightening the Eyes. And as to the Doctrine of the Gospel in particular, St. Paul assures us, That 
Rom: 1.16:  it is the Power of GOD unto Salvation. To the same purpose may be adduced that rapturous acknowledgement of St. Peter, LORD 
Jo: 6.68.  to whom shall we go, thou hast the Words of Eternal Life: That is, Words, which not only teach that there is an Eternal Life, and discover the certain way to it, but which also, by their Divine energy and powerful Operations, plant the solid Principles, and beget the happy Beginnings of it in the Souls of Men, and nourish them up, and dispose and prepare them for the full and perfect Fruition of it; For, as hath been already noted, the Holy Spirit is even united to the Words of Jesus Christ, and communicats to them Power and Facunditie, so that his Doctrine is not a dry and barren, a dead and lifeless letter, but Force and Life and fruitfulness, and operats mightily in the Hearts of all who duly receive and entertain it. And hence, To all such as truly believe, it becomes the Principle of Regeneration; Born again saith St. Peter 
1 Pet: 1.23.  not of corruptible seed, but of incorruptible, by the Word of GOD, which liveth and abideth for ever. 
Psxal: 119.54  A spring of relieving Cordials in the day of tribulation,( c) This is my comfort in my affliction: A vivifying efficacy that raises up the Soul from its deadness, I ●ill never foreget 
Psal: 119.93.  thy Precepts, for with them thou hast quickened me. Counsellors that minister sound Advices under perplexing difficulties, Thy Testimonies 
Psal: 119.24.  are the Men of my counsel; And I understand more than 
Psal: 119.100.  the Ancients, because I keep thy Precepts. A luminary that enlightens the dark mind, and furnishes it with solid Wisdom, The entrance of thy 
Verse 1●0.  Words giveth Light, it giveth Understanding unto the simplo, and to give no more Instances, a Faithful Guide that secures the Traveller from wandering; Thy Word is a Lamp unto my feet, and a Light unto my path 
Verse 105. .  
But we must remember, That as Seed, thô it be very excellent in its kind, yet it cannot prosper, if it be cast into an improper Soil; If for instance it be dropped by the way side, fall amongst thorns, or stony ground; So the Words of the Holy Jesus, that incorruptible Seed of Divine Graces, cannot fructify, will not put forth their Force and efficacy in the hearts of such as will still retain their lusts,& indulge all the appetites of their old man. And accordingly our LORD informs us in His Explication 
Mat: 13.22.  of the Parable of the sour, That the cares of this world, and the deceitfulness of riches choke the Word, and it becometh unfruitful. Certainly the Doctrine of the Gospel produces its wonderful Effects, and prospers only in simplo and guileless Souls, that meekly yield to the Remonstrances of it, that hearty believe the good Things it promises, and the threatenings it denounces; And in a word, that receive it with full and peremptory Resolutions of Obedience. It is in vain for us to expect that we shall feel the Divine Efficacies of it on any other terms, or imagine that it will spring up within us into Christian Graces, while we choke and stifle it by the weeds and thorns of our indulged lusts and vicious inclinations. And in effect, as long as we only admit it Historically and notionally into our Heads, and not practically also into our Hearts; The fruits that will follow upon it, will be none other but a pharisaical pride and self conceit, and a disdainful contempt of others rash judgement and uncharitable censuring, hypocrisy and presumption, a disputacious temper, and endless wrangling about trifles, a frothy chat and talking of Religious Matters, and a formal practising the Externals of Piety, without any thing of the Life and Power.  
Now what hath been said on this Head, may be improven into very useful Consequences, and which the Youth, not without their great Benefit, ought to be obliged to take notice of; As,  
1. From this a fair opportunity is afforded to induce them very highly to value the Doctrine of Jesus Christ. The efficacy of it in producing such noble and lovely Effects as we have instanced in, is a sufficient Document of its singular excellency, and consequently a just ground of putting a very great Esteem upon it; For the Power and virtue of Things do extremely recommend them, and more especially when their virtue is such as discovers itself in very notable and useful Operations. O the mighty Force and Power of the Words of Jesus! How marvelous do they operat on the Souls of Men! They are a Divine Panacea, a remedy whose Medicinal efficacy reaches unto all the distempers of the Inward Man: For by these dead Souls are raised up and quickened into a Divine Life, hard Hearts are softened into a Penitential Contrition, the troubled in Spirit eased and solaced, the faint and timorous made bold and courageous, the weak and feeble corroborated, the ignorant instructed, the wandering reduced, the doubtful resolved, the defiled purified, the decayed Souls restored, the healthful nourished, the hungry satisfied, and the weary refreshed; Boisterous passions hushed and calmed, and immoderat appetites checked and mortified; And in one word, the new Creature formed. It was the Experience which the Saints have had of a Power and virtue in the Sacred Oracles that operated after so noble and excellent a manner as this, that made them pay such singular Deferences to the Word of GOD, and to express the Value they had for it in emphatical and rapturous Terms. The Royal Psalmist, after that he had taken a view of some of the precious Fruits which these Divine Words produce in the Souls of Men, tells us, 
Psal: 19.10.  That they are more to be desired than Gold, yea, than much fine Gold, sweeter also than the Honey and the Honey-comb. And in his great Psalm, as on the one hand he doth from his own Experience, furnish us with a great many instances of the Power and energy of the Testimonies and Word of GOD; so for this Reason on the other; He doth with most devout Eloquence and variety of very pathetic and warm Expressions, represent the incomparable Value He hath put upon them. All this so evidently appears from every Verse, that it is needless to quot particular Passages to evince the Truth of it.  
2. To the end that the Youth may speedily attain to the Experience and Sense of the mighty efficacy of the Christian Doctrine in their own Hearts, let it be seriously recommended to them, To beware of whatever may choke it, and hinder it from displaying its Force and virtue. We learn from the Parable of the sour, That there are several grounds in which the Seed of Divine Truths doth not prosper, to be sure the fault is in the soil, and not in the Seed, for it is one and the same good Seed that is sown in all; So when the Word of the Kingdom doth not fructify in the Hearts of Men, 'tis certain that this must be imputed to the badness of their dispositions, and to their allowing the weeds of lusts, and carnal and earthly affections to spring up and grow within them. And therefore let the Youth be directed to check the first buddings of corruption, and to pluck up as it were by the roots, these choking weeds, as soon as they begin to appear. Let them be exhorted in the words of St. Peter, 
1 Pet: 2.1, 2.  To lay aside all malice and all guile, and hypocrisies, and envies, and all evil speakings, and as new born Babes to drink in the sincere Milk of the Word, that they may grow thereby. And from this Passage let occasion be taken to tell them, that as long as they indulge and gratify their lusts and passions, and by so doing nourish and strengthen their old man, it is not possible, that the Milk of the Word, That is, the Doctrine of the Gospel, which is the Aliment and Food of our Spiritual Life, can nourish and give vigour to our Souls▪ or advance them in Christian Profession; For as poison, when one takes it often, will hinder the wholesomest and most agreeable Nourishment from doing any good to the Body, so carnal and earthly affections, inordinat and vicious appetites and passions, which indeed are poisonous and destructive to our better part; Will, when entertained in the Heart, hinder that the Divinest and most Saving Doctrine shall not Benefit the Soul.  
3. Since the Doctrine of Jesus Christ is Efficacious in the Hearts of all who duly receive it; Let the Youth be frequently directed to inquire whither it hath exerted its Force and Power in them, and in order to determine of this aright, let them be taught to take their Measures from the Appearances of the genuine and native Fruits of it in their own Hearts and Lives. It is doubtless from these that we can have the most certain and infallible Marks of its Success and Fertility; For as when we have sown Wheat or some such other Grain, and when we see that it hath sprung up and ripened into a plentiful cropped, and is of the same Nature and Usefulness with the Grain that was sown, we justly conclude that it hath put forth its Seminal virtue, and prospered; But on the other Hand, when, after we have cast good Grain into our Field, we discover nothing of that same Nature with what was sown to grow up, nothing but Thistles and thorns, and the like noxious and useless weeds, we do on good Grounds resolve, that the Seed was cast into a soil that was not capable to nourish it, and consequently, that it was not in circumstances to exert its fertilizing efficacy. Just so, when the Doctrine of the Gospel, which, as we have before remarked, our Saviour compares to Seed, hath by some means or other been scattered or sown in our Hearts, and when we observe that it hath sprung up within us, into all sorts of Christian Graces and virtues, such as penitency, Humility, self-denial, Contempt of the World, Purity, Heavenly mindedness, Patience, Meekness and Temperance, Charity, benignity and Peaceableness, and such like, we may very confidently assure ourselves, that it hath been Efficacious and Successful in us; For these are the Blessed Fruits which the Christian Doctrine was designed to produce, and for this purpose it is, as hath been already often asserted and verified; It is, I say, impregnated with a Divine and Mighty Force, and thereby it becomes in all sincere Hearts, the Living Principle of all Holy and Gracious, both Dispositions and Practices, so that wherever the Fruits of the Spirit, and the Works of Righteousness are truly found, there the efficacy of the Doctrine of the Son of GOD must be presupposed as the Principle and Cause. But when this Heavenly Doctrine is dispensed, and nothing follows upon it, among those to whom it is preached, but a formal piety,& a barren profession, nothing but the works of the flesh, nothing but base born lusts& passions, covetousness and earthly mindedness, hatred& malice, envy and bitter zeal, strife and animosity, jars and divisions, we may securely determine, that how specious soever the pretences of such to Religion may be, yet in effect, the Gospel hath never appeared in them in its Power.  
III. 
III. An useful Method recommended for instructing the Youth in the Particulars of the Christian Religion.  The Nature of the Christian Doctrine being thus represented to the Youth, and by the display of its Lovely Qualities, having effectually recommended it to their Esteem and Affection, and so the Foundation of their putting it in practise being happily laid, it follows next, that great care be taken to acquaint them with the Particulars of it. Hitherto they have bad occasion to behold it only in the Gross, to see some of its admirable Properties, to notice its excellent Tendencies and Designs; But it is moreover indispensably necessary, that the several parts of it be exposed to their View, that so through the Blessing of GOD on the Pious Endeavours of Instructors, they may come by degrees to be fully and particularly informed in the Great Truths and Duties of it; And that this part of the Task may be done successfully, I would recommend the following Advices to their Overseers.  
1. In order to acquaint the Youth with the Doctrines of the Son of GOD in particular, we must be careful that we do not fetch it from the discourses and writings of Men, who are not only confessedly Fallible, but also too too commonly partial and biased, and influenced by their passions and prejudices. To be sure, their Systems and Commentaries, their Confessions of Faith, and Catechisms, are generally too muddy Sources to give us any solid Grounds of hoping that the Truths of our Religion, could issue from them Pure and Undisguised. These sorts of Composures are infinitely variable, and put on different Faces, according to the different Humours, Opinions, and Interests of the several Parties; But the Doctrine of Jesus Christ is ever the same, and changes not. In works of this Nature, some things are obtruded on the World, as the Doctrines of the Son of GOD, that indeed are none of His, and some things that are His, are so disfigured and misrepresented, that they cannot be owned as such: Things of the vastest Importance, are either quit omitted, or carelessly touched on, and things of very small or no moment in Religion vehemently urged, as if they were the great Essentials of it. However, so high a Value is put on Confessions and Catechisms, by the Votaries of the different Parties, that to contradict or reject any Article or Proposition in them, is construed to be as Piacular, and is as warmly resented, as if the Truths of the Bible were thus treated; And I have been often surprised, to hear Passages quoted out of them for the Establishment of Truth, and refutation of Error, with no less Assurance, than if they were the Sacred and Infallible Oracles of GOD. This is one of the unhappy consequences of a mismanaged Education: People are taught from their Infancy to pay a vast deall of Deference to this sort of Performances, they are made to look on them as the Standard and Measure of Truth and Error, and thô ones thoughts be never so agreeable to the Holy Scriptures, yet if they clash with these confessional Decisions, he must resolve presently to commence heretic and to be loaded with all the ill names in the World. In the mean time, it is not denied but Confessions of Faith, and specially Catechisms, are of excellent use for the Instruction of Youth, they are so certainly, when they are the Composures of Wise and Good Men, of Men that are Sober and Moderat, Impartial and Peaceable, and who regard the Concerns of Christianity in general, more than the petty Interests and Honour of Sects in particular. When they are such as urge and explain the great and necessary Truths of Religion, and do not enervat and darken them by guileful and flattering comments, when they do not obtrude on the beliefs of Christians, airy and uncertain speculations as articles of Faith, and when less weighty matters are not set on the same level, nor made to be of the same necessity with the Essential and indispensible Truths and Duties of the Gospel. However, I say it is not from these, and especially as they are now a dayes ordered, that we must derive the Christian Doctrines for the Information of Youth: No sure, we must for this end go to a Diviner Source, even to the Holy Scriptures, which the blessed GOD hath consigned to His Church, as the authentic Records of His Will, and are by the unanimous Consent of all Christians acknowledged as such. But,  
2. Thô the whole Scripture in general, be in a large Sense the Doctrine of Jesus Christ, because it was He, as He is the Eternal Word, who spoken by the Mouths of all the Holy Prophets, yet they are the writings of the New Testament, which contain these Doctrines that strictly and properly are His, and more especially the four Evangelists, in which an account is given us of these Gracious Words which proceed out of His own Mouth: Certainly all Christians owe a peculiar Veneration unto these Doctrines which the Son of GOD Himself delivered, while He dwelled in mortal flesh. It is in His Heavenly Discourses, which these Faithful Witnesses of His have recorded, that he acquaints the World with the Nature of that Excellent Religion, that He came to publish in it. 'tis in these that the great and fundamental Articles of Faith, the necessary and indispensible Rules of Duty are laid down, that by very Endearing Motives He invites Men to become His Disciples, and encourages His Followers to a persevering Fidelity, and that He declares what will be the sad fare of the incorrigible and unfaithful. In short, we must not imagine that this great and incomparable Prophet, the Head and Chief of all the Prophets, He who was so singular a Person, and so singularly accomplished, He who was Invested with so extraordinary an Authority, and so eminently acquainted with the Counsels and Designs of GOD, did deliver His Will imperfectly to the World, or omitted any thing that was necessary for Men, either to believe or do, in order to be Eternally Happy: No sure, for, during the course of His ministery on Earth, He gave a full and perfect System of the Christian Religion; That is, Of whatever was absolutely and indispensably necessary to constitute a true Christian: So that whatever Truths or Duties the Holy Apostles, or any other truly Illuminated Persons have afterwards communicated to the World, must not be looked on as Additions to the Essence of Christianity, but are either Enlargements on& a Prosecution of the same Things that were delivered by the Son of GOD Himself, Deductions from them, and a suiting and applying them to the different States and Circumstances that Mankind may be in, or Discoveries and Explications of some mysteries and Divine Secrets, which thô they may be very singularly Useful, yet are not necessary to our being Christians; From all it is plain, That in order to inform the Youth of the Doctrines of the Son of GOD in particular, a peculiar Regard must be had to His own Heavenly Discourses: It is from what the Blessed Author of our Religion hath Himself delivered and taught, that we are all in Reason to learn the Truths and Duties of it.  
3. Having thus condescended on the Source whence the Christian Doctrines must be drawn for the Instruction of Youth, I would in the next place recommend to such as are obliged to Oversee them, that they take care to Acquaint them with the Parables of our Blessed Saviour. These are full of Heavenly Instructions, and by a Sacred Artifice, do convey the most important Things, with Ease and Pleasure into the meanest Capacities. They are very accommodat to engage the attention of Young Ones, because they are put in an Historical Dress; For Discourses of this Nature, Youth is wont to be much delighted with, and do easily retain: 'tis true the Truths and Duties of our Religion are there under a veil, but such as may be easily penetrated. Our LORD Himself hath explained a great many of them, some are obvious and plain enough in themselves; And as to these that are more dark, a careful Attention unto the Circumstances in which they were delivered, will determine a serious, well disposed and intelligent Reader, to put a solid and useful Meaning upon them. Let these Divine Parables, in the same Order in which they are Recorded in the Evangelists, one after another, and yet but one at once, be at some set times fixed on, and by way of Question and Answer, be made familiar unto the Youth, if this, or some such other Method, that the Discretion and Piety of their Instructors will suggest on this Head, be taken, and insisted on as long as it will be thought needful, and if the whole be managed in so serious and winning a Manner, as will bespeak and engage their Affections; I am very confident, that in a short time a great many very excellent, important and useful Particulars of the Christian Doctrine will be happily dropped into their Hearts.  
4. Since the Gospel of St. John contains more of the Doctrinal Discourses of out Blessed Saviour, than any other of the Gospels; Since his pen runs in so rapturous and seraphic a Strain, and yet simplo and undisguised, since the Matters that he hath recorded are Great and Noble, Sublime and Elevated, and yet necessary, solid and instructive; Since they are the sweet Things, and as it were, the Flowers and Honey Comb of our Religion that he treats of; Such as, the Divinity of our Blessed Redeemer, the Dignity of His Person, the Excellency of His Merits, the Riches and Power of His Grace, the exceeding Greatness of His Love, the Noble privileges entailed on all His Faithful Followers, the precious Promises that are made to them, the Consolations provided for them, the Badge and Character by which they are known, Obedience to the great Commandment of Love, their most essential and indispensible Obligation, conformity to, and Imitation of their LORD and Master: And in fine, The Glory to which they shall be advanced in the other World; It will not, I am sure, seem strange, if I moreover enj●yn, in order to acquaint the Youth with the Particulars of the Christian Doctrine, that they be obliged to a frequent and serious perusal of this Book, that they converse with it, until every Period of it be not only fixed in their Memories, but also imprinted on their Hearts, that they red it, and meditat on it, until it be digested as it were, into their Marrow and Substance, till it spring up within them, into Life and practise, Love and Obedience. It is certain that the Ancients expressed a peculiar Esteem and Veneration for this Gospel, I shall adduce only in Confirmation of this, that known Passage of St. Augustine, in his Harmony of the Evangelists. St. John( saith he) was particularly pitched on to represent the Divinity of Jesus Christ; And whereas the other three do in some sort walk on Earth with Jesus Christ as Man, and record the Actions of His Mortal Life, St. John on the contrary mounts up as an Eagle above the clouds of human infirmity, and advances To far as to discover the Eternal Word, GOD equal to GOD, in the bosom of the Father, without that his Eyes were dazzled with the Lustre of that Glory. He insists more than the other, in declaring the Instructions of the Son of GOD, and principally these that are the most Sublime; And whereas the other Evangelists represent particularly these Actions of our Saviour, in which he gives us a Model for regulating our manners, and for the Conduct of our Lives. John on the other Hand, having resolved to supply what the other had omitted, applied himself more especially to deliver the more Spiritual Truths. And it is very remarkable,( adds the same Father) That this Evangelist who speaks more Sublimely than the other three, is he who also recommends unto us more frequently and more vigorously the Love of our Brethren. And as it is he who chiefly represents Jesus Christ as GOD, so also it is he only, who represents Him to us in a profound Humility, Washing the feet of His Dis●ciples, to teach us that we ought to grow more and more in Humility, proportionably as we make Advances in the Diviner sort of Knowledge.  
5. Our Blessed Saviour's Divine and incomparable Sermon on the Mount, recorded in the 5, 6, and 7. Chapters of St. Matthew, is an Abrigement of the Christian Doctrine; It contains the great and essential Precepts of the Gospel. It informs us of these Conditions, the performance whereof is required of us, in order to obtain Salvation by Jesus Christ. To be short, in this admirable Sermon the Gospel Law is published to all the World: And therefore it is absolutely necessary, that the Youth be instructed in all the Particulars of it: And it is sad to observe, that in Educating them in the Christian Religion, so little regard is had to these Great Things, which the Authority of our Redeemer hath rendered Sacred, necessary, and indispensible. Things of very small moment, the peculiar Principles and Opinions of this, and that and the other party are with Zeal and Diligence inculcat on them, according as it is their Lot to fall under the Conduct of the Respective Votaries, whereas the indisputable Maxims of christianity are either little noticed, or at least, not urged with the like Favour. I am of the mind, that if what our LORD hath delivered in the mentioned Chapters of St. Matthew, were digested into a plain and easy Catechism, and put in the hands of the Youth, it would without doubt much more effectually serve the Interests of their Souls, than these that they are commonly obliged to make use of, in some of which are scarcely so much as one of the great Precepts recommended in this Sermon, can be discovered from the beginning to the end, and what Truths are in them are so hideously embarassed, darkened, and disfigured by the Speculations and Dialect of the Schools, which are adopted into them, that I am fully persuaded, that in stead of contributing to the advancement of the Youth, in the true and solid Knowledge of GOD and JESUS CHRIST, and of their Duty as Christians, they are really very great hindrances to it.  
6. But after all, It will, I doubt not, be judged very expedient, and even necessary, that the most noted and most essential Points of the Christian Doctrine be more specially inculcated on the Youth, that they may have them still in their View, and regard them as Sacred and Inviolable Maxims or Aphorisms, whereby to regular their Hearts and Lives. The great and foundamental Heads of christianity are not very numerous, they may be reduced to a narrower compass than is commonly imagined; And these to the best of my thoughts, are pitched on in the following Instances, which are of such Importance and Moment, that too much pains cannot be taken to urge them on these in whose favours we are tending our best Advances.  
1. And the first I shall mention is that wherewith our LORD began the Exercise of His ministry among the Sons of Men, 
A view of the most noted and essential Heads of Christian Doctrine, that ought to be inculcated on the Youth.  I mean the Doctrine of Repenttance, which is our Entrance on the Christian Life, Repent( saith he) 
Mat. 4.17.  for the Kingdom of Heaven is at hand. Now this Repentance consists not merely in a sorrowing or grieving for sin, but in a peremptory and present disclaiming and foresaking it, and in actual and unfeigned turning of the Heart towards GOD, with full and sincere Purposes of undergoing and practising whatever may contribute to kill and destroy the root of sin in us. This is the very same with what out our Saviour else where 
Mat: 18.3.  calls Conversion, except ye be converted, and become as little Children, ye cannot enter into the Kingdom of Heaven. And when the penitent converted Soul hath through the mighty Operations of the Spirit mortified the deeds of the body, corrupted the old man, and attained to a State of habitual Purity, then he enters on that which is properly and distinctly the State of Regeneration, wherein one is truly born of GOD, partakes of His Nature, and bears His Image, is Animated, Illuminated and Solaced, Influenced, Acted and Directed by Him. This is the very top of Christian Perfection, the highest pitches of it that are attainable in this Life, and to which alas they are infinitely rare, who do truly aspire, and fewer yet who do effectually arrive at them.  
2. A second essential Head of Christian Doctrine I give, is that of Believing in Jesus Christ. GOD gave 
Jo: 3.16.  his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting Life. We find that a great dale of stress is laid on this point, our LORD doth very often insist on it, and represents it as comprehending the whole Duty of a Christian. But then we must take care that we do not form to ourselves false or maimed notions of it. Believing in Jesus Christ, consists in the affectionate, vigorous and lively Actings of our Souls towards Him, and that suteablie to the several Views which the Gospel obliges us to have of Him; Or, in a just Correspondence to these different Relations which He bears to us as our Bedeemer, and hence more particularly, out believing in Him, is our Owning and accepting of Him as our Master and Leader, and so our becoming practically His Disciples and Followers: It is a trustful and entire Surrender of our Souls to His Conduct and Instruction, as He is the Eternal Word, and the Light and Teacher of the Inner Man; It is an Eyeing of Him as our Pattern; And in consequence hereof, a ready and universal Imitation of Him as such, and Walking as He Walked: It is an Addressing Him as a Physician and Healer, and therefore it includes our beartie consenting, to undergo the Methods, which He prescribes for the Cure and Restoration of our lapsed Natures. An Acknowledging Him as our Lord and sovereign, which necessarily obliges to an unfeigned Subjection to His Laws, evidencing itself by a faithful and persevering Obedience, and then to an unsollicitous dependence on Him for His Protection and Divine Force, in order to combat successfully against our ghostly enemies, and to get the victory over them. It is a viewing of Him as our High Priest, offering up Himself for our sakes, in the flames of an immense and most disinteressed love, a sacrifice both infinitely meritorious and exemplary; And thereupon, a Recurring unto GOD through Him under the deep and penitential sense of the guilt and filth and power of sin, for Pardon and mercy, and for Grace to comform to our suffering Jesus, by the sacrificing of ourselves to Him in the practise of a daily self denial, and mortification of our old man, and in Acts of the most fervent Love and gracefulest Acknowledgements that we can be capable of It is in fine a looking to Him as our Victorious and Triumphant conqueror, now exalted in Glory, and holding in His Hand the noble prise, & assuring us, that if we trace His Footsteps, He will infallibly confer it on us. Whence ought indispensably to follow, our resolute engaging in the Spiritual Warfare, and our living on the yet invisible Glories He hath procured for us, and promised to us, in a generous contempt of the deceitful promises wherewith the world, the devil, or our flesh would flatter us, joyfully hoping that upon our persevering fidelity, till we have run out our Race, and fought the Good Fight, we shall be admitted into the full and endless Fruition of them. Certainly this is the Import of Believing in Jesus Christ, and this is that Faith on which Eternal Life is entailed, for this that is here prescribed, is that Faith which purifies the Heart, 
Acts 15.9.  which worketh 
Gal: 5.6.  by Love, and which 
Jo: 5.4.  overcometh the world. It is indeed a very comprehensive duty, all others are virtually included in it, and spring up from it, as from their Root and Source. But to imagine that all its virtue or Usefulness consists in that one particular, and single Acts of Relying on the Merits of our Redeemer, to the exclusion of all others, which however are as essential to it, and by Divine Establishment as necessary, in order to obtain Pardon and Grace and Salvation, and so sub●illy to prescind and separat it from its self, is sadly to misrepresent it, and to deceive ourselves; For this is to give Men ground to fancy that they have the whole, when they have at best but a part, and such a part too, as when it is separat from the rest, is but a vain and hypocritical presumption, and can never entitle any to the Favour of GOD, and the Glories of Eternity.  
3. The Christian Beatitudes set down at the entrance of our LORD's Discourse on the Mount, are the third momentuous and weighty Head of the Gospel Doctrine that I instance in, and which I would have recommended to the Y●uth, as so many precious& invaluable Jewels. O how great and noble things are poverty of Spirit, Penitential Mourning. Meekness, an hungering and thirsting after Righteousness, Mercifulness, purity of Heart, Peaceableness, and a patient bearing of persecution for Righteousness sake! These are the sure and undeceiving Characters of a true Disclple of Jesus; These are both the Ornaments that beautify and recommend, and the prime Ingredients that constitute and form a sincere Christian. 'tis from these that we must take our Measures, whereby to know the Truth of our Christianity, and to determine justly of the Goodness and badness of our Estate, with regard to GOD and Eternity; For it is certain that proportionably, as these Graces are more or less, or not at all discoverable in us, so accordingly we may safely conclude, that we are more or less, or not at all Christians. These Marks of our Sincerity in Religion, and of our Interests in the Promises of the Gospel, which the blind and flattering self love of Men have set up, are lubricous and illusive, they do but sow pillows under our Arms, and make us groundlessly presume that we are assured of Heaven, thô we want these Dispositions that must qualify and prepare us for it. But the Marks which Truth itself hath established are certain and infallible, and cannot deceive us, and they are these that we must search for in our Hearts, in order to be assured of our Title to the peculiar Favours of GOD and the Glories of the other World; we may learn what stress they bear in the Christian Religion, and what Value our Lord puts on them, from these precious and endearing Promises which He hath annexed to each of them in particular. To be sure, they must not be mean and contemptible things, things of small moment and concern, that the Holy Jesus so solemnly recommends, and puts in a dress, that at once evinces, both how necessary and how excellent they are; And yet it is surprising to see that they are so little noticed in these Formularies that are composed for the Instruction of Youth. I need not tell any serious and thinking persons, that these great Things of our Religion, are more proper to season Young Hearts, and more calculated to beget in them a Christian Temper and Disposition, than the urging on them, and explaining to them the peculiar Speculations and Sentiments, the passions and prejudices of a party, which very often are of that make and genius, that in stead of introducing and cherishing-in them a Temper and Frame becoming the Gospel, do really stifle and choke it, by their being nourished up in a blind and pertinacions zeal for some things, in favours whereof they are taught to sacrifice and trample on such as are more weighty and more indispensible.  
4. The fourth Point I mention is, that great and fundamental Lesson of our Religion, the Learning and Practising whereof is so essential to our being Christians, that it is in vain for us to pretend to be of that Number, while we are strangers to it. What I am at is set down in that notted Passage of the Gospel, 
Luke 9.23.  If any Man will come after Me, let him deny bimself, and take up his across daily and follow me. These are the memorable Words of the Blessed Jesus, wherein He declares what the Terms are, which all that would become His Followers, and inherit the Glorious privileges that He hath merited for them, must resolve to accept of and comform unto. They are so punctually recorded by the Evangelists, and so often inculcated, sometimes in the very same Expression, and at other times, in equivalent Terms, that doubtless they considered them, as containing one of the most essential Maxims of the Gospel, and indeed it is not possible to give a more Just, a more Genuine, and a more perfect Idea of a Christian, than that which is exhibited to us in this Passage, If any Man will come after Me, That is, whoever will own Me as his Master and Teacher, and become my Disciple, I shall acquaint him before hand with what he must indispensably resolve to do: The first and great Lesson I set before him, and which he must effectually learn and practise, is this, Let him deny himself, That is, he must renounce and despise, foresake, and hate all that is vicious and depraved in him, thô never so dear and valuable in his Eyes, all the lusts and passions, the appetites and inclinations of his old man, all his own wisdom and strength, and all the false appearances of Religion, Righteousness and virtue, that are merely the products of his own lapsed faculties and activity, without the Intervention of the Operations of Divine Grace. In a word, all that naturally issue from his own Heart, as it is originally polluted and impure, darkened and weakened, ignorant and foolish, which certainly is so corrupt a source that nothing can come from it but what ought to be the object of hatred and contempt, and can merit no other treatment but Crucifixion and Death, Take up his across daily, That is, resolutely and cheerfully embrace all these Means that can contribute to root out and destroy our vicious and depraved inclinations, kill and crucify the flesh, with all its affections and lusts: Now among these Means are reckoned not only these outward tribulations and calamities, which the blessed GOD in His wise Providence shall think fit to dispense, and all these pious and discreet Severities which a fervent Devotion, that generously aspires after victory over the flesh, may oblige one to inflict on himself, but also, and specially these internal and daily strugglings which we have with out corruptions, these continual resistances and oppositions that we must make against the Attempts and Efforts of the old man, these resolute controllings of the first appearances of our passions, these generous refusals to comply with the violent cravings of our inordinate appetites, these vigorous and stubborn endeavours to break the forces, and to turn the tide and current of our inveterat habits, these constant Watchings in order to discover the temptations of Satan, to defeat his artifices, and to reject his cunning and sly insinuations. And moreover, all these desolations of Soul, that we meet with in the course of our Spiritual Warfare, these bitter and piercing reflections that are suggested to us, these uneasy and disquieting impressions that are made on our minds, under the view and sense of sin, and feeling the power and workings of the old man, all these we must undergo with courage and patience, as making a part, and a principal part too of the across. And therefore, as a very good Man writes in an excellent Book, They err and that very grossly, 
errand proinde& vebementer errand, qui aliam crucem ignorant quam tribulationes& aerumnas mundanas, nescientes internam paenitentiam& mortificationem carnis esse veram illam crucem, quam post Christum quotidie bajulare de heamus. Arndius de vero Christianismo. lib. 1 cap. 4. pag. 22.  who imagine that there is no other across but worldly tribulations and calamities, being ignorant that internal penitence, and the mortification of the flesh; are that true across which after the Example of Christ, we are obliged daily to bear. And follow Me. That is, He must set Me before him as his Pattern,& comform to the copy that I have given him, trace my Footsteps& walk as I walked, be content to meet with the same treatment from the World that I meet with from it, suffer as I have done, be animated and influenced by the same Spirit that I was, practise the same virtues that I did, have the same Gracious Dispositions and Inclinations that I had, while I tabernacled in mortal flesh. And now from this brief account of the import of these Words, is it not plain enough that they contain the very Marrow and Substance of the Doctrine of the Gospel, as it is practical? And is it not very reasonable, that since this is the first Lesson that our Lord obliged His Disciples to learn, the Youth should be very early acquainted with it? And ought not these Words to have had a place allotted them in our Catechisms, and to have been turned into one of these Questions and Answers that are intended for the instruction of such as are of weaker Capacities? Are there not things of vastly less moment, much more Dark and Abstruse, and more disproportioned to the understandings of Children insisted on in them? I hearty wish, that in our Eagerness for Reforming, the redressing of this deplorable omission, may not escape the Consideration of these who are very Zealous, for rectifying abu●es o● infinitely less consequence, and less Dangerous to the Souls of Men.  
5. That summary of the Law, and Prophets 
Mat. 22 37, 38. &c.  Thou shalt love the Lord thy God, with all thy heart, and with all thy Soul, and with all thy mind, and thou shalt love thy Neighbour as thyself, is the fifth Capital point, that I recommend to be with the greatest care& diligence that is possible inculcated on the youth, as being the great design of all Religion, as that wherein all the other duties do Center and terminat, and that which is the very Soul and Life and beauty of them, which puts a value on them, and without which they cannot be acc●ptable. All the advantages that the Gospel furnishes us with all ought to be made use of, in order to engage young hearts to pursue and aspire with all the ardency imaginable after the love of GOD, and of all his Creatures in him, and for his sake. Now under this blessed Dispensation, the great Precept of Love to GOD and Man, is Reinforced, with a great many new Endearments and Motives; Such as, the suprizing Manifestations of the Love and good will of GOD in the Redemption of the World. The Condescendencie& Sufferings, the Melting charity& Compassions of the Son of GOD, the Graces, Assistences, and Consolations of the Holy Spirit, the publications of Pardon and Reconciliations and the evident promises of Eternal Life; All which, when seriously considered, ought inviolably to oblige us, both to make all the returns of Love to GOD that are possible for us, and to imitat in our Carriages towards Man, the Methods of mercif●lness and Condescendencie of Benignity and Good will, that are exemplified to us in the Gospel Dispensation. And as Love is now Reinforced by new, and more winning obligations, so moreover the views of it are more enlarged, both with regard to GOD and Man; Certainly the more GOD is known the more He is or ought to be Loved; For every new discovery of his perfections, is as it were an exhibition of a new beauty, and carries alongs with it a new Endearment. Now it is evident, that under the Gospel, God hath more fully manifested himself, than under foregoing economies, and consequently hath afforded a more Ample Field for the exercise of our Love, which indispensably binds us to more enlarged effusions of it. And when we understand that GOD was in Christ, reconciling the World to himself, that he hath commanded the offers of His Grace and Pardon to be published to every Creature, and that he hath so Solemny protested, that he is not willing, that any of the Children of Men should perish, but that all should come to the knowledge of the Truth, repent and be saved; how can we find it in our hearts, to shut out any from the enfluences of our Charity, or confine the Bowels of our Mercies to a few? When we learn that our Dear Redeemer forgave his very Enemies, and hath commanded us to Love ours, how dare we pretend to be His Disciples, when we neither imitate His Example, nor obey His Precept in this Great and Capital particular? But yet further, now under the Gospel, the necessity of having the Divine Grace of Love imprinted in our Souls, and of Vigorously Exercising it both towards GOD and Man is more fully asserted: Our Lord, we see, recommends it as the sum and substance of the Law and the Prophets, and in effect all other duties are but different appearances of Love, And without that it Animate and Breath in them, they are but poor and lean performances, empty and useless shows of Religion. And as Love is the fulfilling of the Law, so it filleth almost every page. of the Gospel, and all the Writings of the Apostles; As One well observes, That when they speak of Faith, it is of none other Faith then that which worketh by Love. The Holy Jesus hath established it as the Motto and Cognizance, the Badge and Character of his Disciples; A New Commandment, saith he, I give unto you, that you love one another, as ●redge● have loved you that you also love one anothe●redge● By this shall all Men know, that you are ●redge● Disciples, if ye love one another. This ●redge● repeats again and again, and urges ●redge● all his Disciples, with such a warmth and concern, as sufficiently Evinces how vastly important it is, and what great weight it bears in the Christian Religion. and to engage them the more to nottice and obey it, He commends it to them as his 
Jo: 15 12.  Own Commandment. This is my Commandment, that ye love one another, as I ha●e loved you. As if he had said, I am your dear Redeemer, he that hath given very singular evidences of love to you, he that hath done, and yet will do great things for you, I justly expect that you will have a very tender regard to what I do more especially require of you, now this is my Peculiar injunction, That you love one another, as I have loved you. This is the Precept that I have examplified unto you all my Life long, and which I am shortly to writ to you with my precious Blood. Thi is my great Commandment, and I will own none for my Followers, but such as will obey it, This is a sure Test of your Sincerity, and a certain evidence of your love to me. And whatever other Precepts of mine you observe, yet if you Neglect this, I cannot but account you Hypocrites. I am your Head& as such I bear a very dear love to you, and as su●h I enj●yne you, being you are my Members, that you have a mutual and sincere love for one another, according as I have loved you; For otherwise you cannot have a living Union with me, and with one another, nor partake in my peculiar influences and Consolations, I intend that you shall live with me, and with one another in an eternal Hermoni● and Union in the Regions of Bliss, and you must be trained up too, and fitt●d for this on Earth, by the Exercise of a servant and unfeigned love, both to me as your Head, and to one another, as fellow Members of the same Body; Since it is not possible that they who live and die under the power of the Black and Horrid Dispositions of Malice and Hatred, Wrath and Anger, Bitterness and Revenge, can unite to that Blessed society, the Members whereof are Cemented together by a pure and Reciprocal Love.  
And if these things be so, then, that I may note this by the way, what melancholy and Damping reflections, may the present state of the Christian world Suggest to us! For where are they that give obedience to this great Commandment of the Redeemer! where can we remark any vestiges of Christian Love? do not the very contrary dispositions visibly bewary themselves in the faces and in all the carriages of such as would be accounted the followers of Jesus? What are these Jars and Divisions, these heats and animosities, these mutual Hatreds and Persecutions, wars, and Blood-shed, Unjustices, and Oppressions, that are among Christians, but plain and undeniable indications, that charity bath waxed could? What are these numerous Sects in Religion, that everlastingly wrangle and Dispute with one another, that Calumniat and Revile, that Bite and Devour, that crucify and Damn one another, that Sacrifice the great Commandment, and trample on the most Sacred dictates of it, in favours of their beloved interests and Opinions, what are these, I say, but so many evident Degeneracies from the Spirit of Unity and Love.  
I confess it surprises to a degree that cannot be well expressed, that they who red the books of the New Testament do not sufficiently observe of what moment and consequence the keeping of the great Commandement of love is,& how that these doubtful and uncertain speculations which often very falsely get the name of the truths of GOD are but trifles in comparison of it. And what a wretched mistake it is to imagine that tithing, 
Mat. 23.23. Luke: 4.42.  Mint& Cummin, the scrupulous observing some lesser things, will compensat the neglect of the weightier matters, such as mercy and the love of GOD, which our Lord so often and so Vehemently inculcats, and his Apostles after him, in imitation of him, and as being acted by the same Spirit that he was, press on Christians, in so urgent and pathetic a strain, as convincingly demonstrates, the Sense they had of their importance and necessity. S. Paul, after that he had exhorted his Colossians 
Col: 3, 14.  to the practise of a great many excellent Graces, in end he recommends Love to them, as the Crown and Glory, and perfection of all, and above these things, saith he, put on charity, which is the Bond of Perfectness. This is it which accomplishes and illuminats, and gives the Final and perfecting Stroke to all other virtues. And elsewhere he assures us 
Col: 13  that tho' we could deliver ourselves with all the Advantages of angelic eloquence, tho' we had the gift of foretelling Future events, and could Fathom the D●p●hs of all Mysteries, tho' we were Master of all the subtleties of the Sciences, and had Faith to a degree that were Mi●aculous, tho' we did Exhaust our Goods in Alms-Deeds, and expose our Bodies to the rudest Treatments for the sake of Religion, yet if we were destitute of the Divine Grace of Love, we are nothing in the account of GOD; All our other accomplisments, and our performance, how Glorious soever they may appear, either to ourselves or to others, will serve us in no stead. I were needless to quote passages to this purpose out of St. John, since Love is the great Theme that he insists on. I wish with all my heart, that the angry Factions in Religion, would more Seriously study his first Epistle, an● more impartially practise the Sacred injunctions of it, but that it is Sadly to be feared, that Passion and interest, and Corrupt Byasses, have so blinded and perverted the understanding of Men, that they cannot solidly discern the meaning and Tendencie of his seraphic Aphorisms concerning love. In the mean time, I cannot omit, taking notice of that remarkable passage of his 
1 Epist. 2.16.  GOD is love, and he that dwelleth love, dwelleth in GOD, and GOD in him: From that Idea, which he here gives of the Divine Nature, telling us that GOD is love, it manifestly appears, how indispensably necessary. It is that our Souls be beautified with the Excellent Ornament of Love, because while we are voided of it we are absolutely incapable of the Beatifi●k Fruition of GOD, or of having Communion with him; For it is impossible, that these Souls who are filled with the direful and Rancorous passions of Hatred and Revenge, envy and Discontent, can unite with that Amiable being, that is Essentially love and sweetness and benignity; No sure, they are only these who dwell in love, that is, to whom love is, as it were their very Element, who Live& Breath and Walk in it, and in whom it lodges as the Habitual and prevailing Temper and Disposition of their Souls; Who dwell in GOD, and GOD in them, that is, are admitted to a near and intimat access unto GOD, and to partake immediately in his Lights and joys.  
But we must take great care that we do not imagine that these Sacred Twins the love of GOD and Man, may be separated from one another in our practices; certainly to entertain such a thought were grossly to impose on ourselves; for there is such a strict and necessary union between these two, that where the one is, there the other is also, and where the one is not, there the other cannot be. And hence it is that St. John makes them mutual Evidences of one another. The love of our Fellow men& Christians he establishes as a certain mark whereby to determine, whether one truly loves GOD; 
John 12 Eph: 4.12.  If we love one another, GOD dwelleth in us, and his love is perfected in us; So that if any should pretend to have a great love to GOD, and a mighty zeal for his Glory, and Honour, his Interests and Cause, and in the mean time bewray a great deal of ill Nature and spite, of hatred and resentment against his Fellow Creatures and Brethren, he Deceives himself; For as the same Apostle assures us 
1. Eph. 4.20.  If a man say, I love GOD, and hateth his brother, he is a liar. And on the other hand, if we would know whether we love our brethren sincerely or no, the surest way, he tells us, to be resolved of this is, by knowing or examining whether we truly love GOD; By this we know, saith he, 
1. Eph. 5.2.  that we love the Children of GOD, when we love GOD and keep His Commandments; For otherwise it is very possible for us to do a great many acts of Love to our Brethren, which may flow from base and mean and sordid principles, such as self love, vain glory, Views of Relation, gallantry, good Nature, and the like. But certainly our love to them before it can be deemed sincere and genuine, must issue from a Nobler source, even from the love of GOD, For if it does not spring from this divine Root, it is, but an Animal and mercenary Affection, and incapable to exert in their favours these generous and disinterested, these lasting and parmanent acts, which charity that never falls, and that seeketh not her own, is so valuable and so remarkable, for.  
Here it is very seriously to be considered, that as true love to Man is in its Original an Efflux from our love to God, so in its exercise it is a practicai imitation of that love which God bears to his Creatures. Now that which God loves in his Creatures is himself, that is, the Image& Resemblance of his own Amiable Perfections. He loves them as they bear the impressions and characters of His Power, Wisdom and Goodness, his Life, beauty and felicity. And in conformity hereunto, that which holy souls love in the Creatures is God appearing to them in the beautiful Reflexes of his own infinite Excellencies. As he loves these most who do most perfectly resemble him, so also do they. And as, tho his tender 
Psal: 25.14.  Mercies are over his works; Yet his 
Psal: 25.14.  Secrets, his peculiar Communications, are with the Righteous, and with them that fear him. Accordingly their love keeps the same measures; for tho' they are ready 
Gal. 6.10.  to do good unto all men, yet they have pecullar tendernesses for those of the household of Faith. As he, when his Creatures turn away from him, and sin, doth out of his great love to them use all possible endeavours to reclaim them, so likewise their love bushes thee to do the same. And indeed one of the highest and most Genuine expressions of charity to our Neighbours is, to do all that is possible for us to recover him from his fall, and to bring him back to the Love of GOD; And as his Love inclines him to be Merciful& Patient, and slow to anger, condescending and ready to forgive; so theirs also is of the same Genius, and disposes them to Transcribe the copy that his Love sets before them. They put on 
Col: 3.3.14.  Bowels of Mercies, Kindness, Humbleness of mind, Meekness and Long suffering, they forbear and forgive one another. And thus as to all other instances of Love, 
Eph: 5: 1:  they are followers of God as dear Children, For that pure flamme which their Heavenly Father hath kindled in their hearts, first mounts up to himself, and then in him and for his sake, sallies out to the Creatures, in a Just conformity to that love which himself exerciseth towards them.  
In fine, as under the Christian dispensation, the precept of love is Reinforced by new motives, as the views of it are more enlarged,& the necessity of obeying it more fully asserted, so moreover the methods of attaining it, are more plainly discovered. We are here to rememher that love to man is, as hath been already remarked, an Emanation from the love of GOD, and consequently, when once the love of GOD is introduced into the Soul, charity to man necessarily issues from it, and grows up with it. Now the methods which the Gospel prescribes, in order to attain to the Love of GOD, or for introducing it unto the Soul, are the cleansing our hearts from all impure and foreign loves, the riding them of self and Creatures, the crucifying in them all these lusts and turning them from these objects and occasions that divert them from and incapacitat them for the entertaining so noble a passion, or in short, the sincere and daily practise of that self denial, that was recommended under the foregoing Head. The Love of GOD is a pure and Heavenly flamme, and cannot mingle with Corruption and filthiness, and therefore if we would have it seize on us, and to burn brightly within our breasts, we must diligently labour to purge our hearts from all Defilements, and as we advance in purity, so proportionally will the Love of GOD grow up& prosper in our Souls. Further the love of GOD is the end of our Creation, it was for the entertaining of it, that our Souls were made, and therefore it is Just, that they should be wholly and unreservedly consecrated to it; Divine love is Jealous, and will not admit of Rivalrie or competition. And hence it is that onr Lord tells us; 
1 mat. 6.24.  we cannot serve God and Mammon; And his beloved Disciple enjoins not to love the World, 
John 2.15.  neither the things of the World. And the reason by which he enforces his Exhortation is, if any man love the World, the love of the Father is not in him. Whence it appears, that our Souls, to the end the Love of GOD may have place in them, must be disunited from all these objects, without us, that would engross our affections, and turn our hearts away from the only and sovereignly amiable object.  
It will not, I humbly think, be unseasonable to suggest here, that they who give us the fullest and most Sublime accounts of the Nature of Divine love, and explain with greatest exactness, the means and ways prescribed in the Gospel for attaining to it, are such as have from their own experience, created of the mystic divinity, and they who Generously aspire after the Nobler Heights of Devotion ( and certainly it is the duty of all sincere Christians so to do, that is, to advance 
2 Epistle, 3.18:  in grace, and to grow 
Eph: 4.15.  up in conformity to him, which is the head, even Chrest) ought in my Opinion to converse with their Writings, some of which, such as T: Akempi●, his Christian pattern, Arndius his Books of true christianity, are suited to the meanest capacities. It is true, I know, that this Divinity does not agree to the palate and relish of all. Many are even frighted at the very Name of it, imagining that it teaches nothing, but the Measures of a Plantastick Devotion, and some have not scrupled to censure these higher strains of Love, which pure minds have attained to, and spoken off, these more singular Operations of the Divine Grace that they have felt, and those more special Communications of himself, that God hath vouchafed them, as the ravings of cloistered Melancholians, and even to compare them to the Notions of Bedlaemites This profane Banter, when it comes from such as pretend to any measures of seriousness, is, I am apt to think, undoubtedly owing to their being unacquainted with, or not having duly considered the Nature of it, and therefore. I suppose, it will not be unprofitable, nor yet altogether a digression from my main design, if I here briefly state the true notion of this Divinity; For it is not sit, that the Youth be trained up under prejudices, against that which otherwise might excellently contribute to advance them in a solid and serious piety and Devotion. And I choose to take my account of it from another, and one who very well understood it.  
We shall not need, saith he 
theology du caeur au preface.  to be surprised, that the mystic Divinity, being, as indeed it is, the scourge of vain occupations and unprofitable distractions and an infallible counterpoison against the Pelagian and Sounian Heresies, and all kinds of Dangerous errors, should so very much displease both the vainly Learned, and the Disciples of Pelagius and Socinus. But that persons otherwise, both Orthodox and Pious, should suffer themselvis to be prejudicated against it, is assuredly what they would be extremely astonished at, were it not that their Byasses, are the effect of ignorance and mistake; For they have formed to themselves, a false and Chimerial Idea of this Divine theology, and they do not consider, that it is nothing else but the purest knowledge, and the purest love of God, or the Union of the Soul with God, so far as it is attainable in this Life. And even to conceive justly of it it is the most perfect Essence of the Christian Religion, and no Soul shall ever ●trive at the Beatifick vision of GOD, that does not possess the substance of it.  
There are who fancy that the mystic Divinity is nothing else but the Typical or Allegorieal explications of holy Scripture, and it is upon this score that they make it the object of their disdain. But whatever may be said in favours of the Divine way of interpreting the Scriptures Allegorically, it is not however in this that the mystic Divinity consists. This that we now consider, is the symbolical or figurative theology, and it is a huge mistake to think that it is the mystic. It is indeed true that Allegorical interpretations do some times bear the name of mystic, to wit, when the subject matter of them is of that Nature, but very improperly when it is not so.  
Others imagine that the mystic Divinity consists in I know not what ridculous efforts to put one's self in an ecstasy, or not to exert any acts of the mind, and to think on nothing. Or in a multitude of odd visions, wild speculations, and Extravagant terms and expressions which signify nothing, and I cannot tell how many chimaeras of this nature, all which are as far removed from the mystic Divinity as Heaven is from Earth.  
But the true mystic Divinity being quiter another thing, to the end we may have a Just Idea of it, it will be convenient to remark, that it may be taken in two different significations. The first is when we give it a more limited and narrow sense and then, it is only the union of the Soul with GOD, without considering the ways that have served as means to arrive at it. The other sense is more large and comprehensive and includes also the internal ways, by which the Soul can attain to this Divine Union.  
Now as there are two principal faculties in the Soul, namely the Understanding and the Will, and as one may attain to the Divine Union by the one& the other of these ways, so the mystic Divinite, taken in its more comprehensive signification, is divided into two different kinds, whereof each hath a regard to one of these ways.  
The first is Extraodinarie; It is that of the way of the Understanding which consists in this that God making its activite to cease, operats in it by the Supernatural ways of Raptures and ecstasy and by intellectual visions, which doubtless ought not to be either despised or rejected, when they come truly from God, seing we have so many examples of them in holy Scripture. But then all the mystic Divines are agreed that this sort of mystic Divinity is infinitely rare, and that one ought never to desire it, and if one hath a great propension towards it; he is thereby exposed to a thousand dangers, and to a thousand diabolic illusions.  
The other sort of mystic, Divinity that I mean which regards the way of the will, consists in emptying the heart of the esteem and love of created things and of self, to the end it may be entirely devoted unto God, and may love nothing but Him alone, and the fulfilling of his Divine will, in Consequence whereof God uniting himself to the Soul, fills it with his Divinest love, communicats to it his purest lights. And this is the Mystical divinity, proportioned to the Capacity, and to the use of all Men. And would to GOD, that all would make it their business to study it well.  
It is called mystic, that is to say, hidden and secret, not only because the Divine Union is made inwardly in the secret Recesses of purified Hearts; But also, because the worldly Learned understand nothing of these Divine Internal Communications of the Wisdom and of the Spirit of GOD. This is what Jesus Christ, and S. Paul do inform us of, when they speak concerning the Sacred theology. He that loveth Me, 
John 14, 21, 23.  saith the Son of GOD, shall be loved of My Father, and I wlil love him; and will manifest myself unto him. If any one love Me, he will keep My words, and my Father will love him, and we will come unto him, and make Our abode with him. Blessed 
mat: 5.8.  are the pure in heart, for they shall see GOD. We Preach, saith S. Paul, 
1 Cor 2, 7, 8, 11.14.  the wisdom of GOD in a mystery, even the hidden wisdom, which none of the Sages of the world knew, and which one cannot know, but by the Spirit of GOD, which the Animal Man cannot receive, nor comprehend, for it is foolishness unti him, and a matter of Jeer and Scorn:  
It is moreover termed mystic or hidden, because it can not be demonstrated to any person in a way of reasoning, and that we cannot prove, or make others Comprehend the reality and the Truths of it by any Ideas. It is the very same here, as in all matters of Experience: One cannot, for instance, prove by reasoning to a person who never saw the Sun, that it is a brightly shining luminary, nor give him an Idea of what its light is: We cannot by any Demonstration make one, who had never tasted any sweet thing, understand what sweetness is; Just so we cannot make any Body comprehend the lights of this Divine Science, and its force, but only by remitting such as would learn it to Experience, and to the Faithful practise of these means which are proposed in it, in order to attain to the possession of it, which indeed is inseparable from the living Knowledge of what it is, who as before we come to this possession of it, we can have no true Idea of what its Terms signify, which is also the reason why the ignorant do say, that it is but a heap of words, which signify nothing, even as the terms of light, and colours are words which signify nothing to such as are blind.  
From this brief account of the mystic Divinity, I hope, it appears that it is not a Scheme of airy and fantastic pretences, but that it contains and Urges the most Essential maxims of Christianity, and divots to the true and certain Methods of attaining to that which is the end of all Regilion, I mean, the pure Love of GOD; But to Evince this yet further, I shall Subjoin another passage out of a great Devotionist of the passed Age, which will both illustrat yet more and recommend this Heavenly theology. It consists, saith he, in knowing GOD and contemplating him, in dying to self, and to all things in order to be united to him, and to live in him. And this comes to pass, when the Soul of Man, in a generous disdain of all things, soars above them, and by a Renuciation of all the Creatures which might prove hindrances to it in this Noble pursuit, takes no thought of enjoying any thing but GOD, and desires nothing but to be united to him by Love, and to please him. And hence it is, that this Union in which we make the Mystical divinity more especially to consist, cannot be obtained until that one hath first rooted out all the Vices, planted the Divine virtues in their place, and calmed the tumult of the passions which trouble the internal eye, and put the Soul out of a capacity to see GOD; For as GOD is a most pure Spirit, so he cannot be seen or Contemplated but by pure minds. But when the heart is purified from its Vices, it can without difficulty raise up itself to GOD, as to its true Original, and it is as Natural for a Soul in this state to Sally towards its Creator, as it is for a flamme to mount upwards.  
It is easy to infer from this, that in order to attain to this Union of the Soul of Man, with the Spirit of GOD, neither Books, nor Doctors, nor subtlety o● Spirit are Necessary; For there is no need here of great labour or great study, God alone being as it were the Master who teaches this divine Science, or who Comunicats this Gift to purified Souls, and especially to the Humble, according as our Lord assures us in that Solemn Elevation of his Soul to his Eternal Father, 
mat. 11.25.  I thank thee, O Father, Lord of Heaven and Earth, because thou hast hide these things from the wise and prudent, and hast revealed them to Babes, that is, to the Humble and simplo. This Science how Sublime soever it is, is yet common, both to the learned and unlearned; And even it often comes to pass, that they who know nothing, and are very simplo, do nevertheless make greater advances in it; because their affections, which are not engaged in the curiosity of Sciences, Being more easily drawn towards GOD, they acquire an Experimental knowledge of Divine things, that is much greater and far beyond that of several persons who by study and labour have attained to a high degree of knowledge. The reason is, that the mystic divinity, not consisting in theory, nor in intellectual Speculations, subtility of Spirit is not needful to it, but purity of heart, and a pure love to GOD, that is, a love disengaged from Creatures, and which Exercises itself, in a daily self denial, and Renunciation of all things, whereby it becomes more and more pure and Desecated.  
But thô this incomparable Science, and this Union with GOD, may become thus common to all, this doth not however diminish the esteem that one ought to have for it; For tho we have affirmed that it may be common to all, yet it doth not follow that it is so in very dead, since unhappily there are so few who aspire after this Blessed State; And so few who arrive at it. Notwithstanding it is certain that it metits rather to be the object of our Researches than all other things; For when one hath once attained to this state of Union, he sees no more any thing, neither in Heaven nor on Earth that he can desire, and as long as he is at a distance from it he shall find nothing in the world that is capable to give Him satisfaction.  
In effect, what is more noble or more excellent than this Union with GOD, or this mystic divinity, which is the pledge of future glory, and a prelude to that inaffable Joy which the Blessed Ones above do inherit. This Divine Science ought to have the first place among all others; For whereas the other Sciences are purely human, this hath no other Object but GOD himself, in the contemplation of whom it is wholly employed. The effects of other Sciences are so little profitable, and continue for so short a time, that they end with the life of him who hath consumed the most part of his years in acquiring them. But the mystic Divinity fills the Soul with abundance of spiritual good things, and makes it to drink in the source of the Divine Essence, where when one hath once drunk, as the Scripture speaks 
John 4 14.  he shal thirst no more. It brings alongs with it so great advantages to man, that it reforms& renews him entirely both without and within. It communicats such excellent graces to the interior, that the Soul seeing itself surrounded with all sorts of riches, it believes that it is in a state where it hath want of nothing. Thus he.  
What I have here declared concerning the Love of GOD and man, and the methods prescribed in the Gospel for attaining them, is visibly of such importance, that I need use no further reasonings to urge the necessity of inculcating these great things timously& diligently on the youth; for it is certain that to beget the love of GOD in their hearts, to advance them to higher and higher measures of it, and to keep them in it, ought to be the chief and principal stoup, and butt of all our endeavours with regaird to them. Whatever we recommend to them that doth not tend to led them to this sovereign end, and to turn their hearts and desires more and more towards the Author of their beings, and Source of their happiness, must undoubtedly be of very little value.  
6th. Another weighty point I mention is, that great Rule of Morality 
mat. 7.12.  All things whatsoever ye would that men should do to you, do ye even so to them. This maxim, to which the Light of Nature itself bears witness, our Lord adopts into the Gospell-Law, and Recommends it to all his followers as another summary of the Law and the Pro: phets, in so far as they teach our duty to man. And it is certain that we ought not to neglect to allow it a place among those Earlier Instructions which we give the Youth. I do not at all doubt but the not endeavouring to Root this maxim in their Hearts while they are Young, and not obliging them betimes to live according to it, may be one great cause of these abominable Injustices and Oppressions, that abound even in the Christian World, to the shane and Reproach of our holy Religion; For there are a great many, who pretend still to retain a mighty Zeal for the Honour of God, for his Interests and Cause, who yet make no scruple to Trample on all the dictates of this great Rule of Christian Justice, and Imagine that their Piety is sound and entire enough, tho it be attended with this very Essential Defect. So do to others as we would be done by, is no more Regarded by the Religious Factions, than if it made no part of the Christian Religion, or, then if it were some little petty Circumstance that ought to be dispensed with, when their Interests oblige them to take other measures.  
The Palpable and almost Universal Disconformity of men in their dealings with one another to this great Rule, is, amongst a great many other things, one full Evidence of the degeneracy of Christians, and abundantly Evinces, that the spirit of our Religion is sadly Decayed, for this, if it did prevail, would dispose us to deal with others as we would be dealt by, whereas now scarce any Vestiges of comforming to this Sacred Aphorism can be discerned. Without doubt one excellent mean to Retrieve the practise of it would be, to train up the Youth under a deep sense of the Importance of it, and to teach them betimes to Square their carriages towards others according to it.  
In the mean time we are carefully to remember, that in order to Practise this maxim as we ought, the Love of God must Regulat the Exercise of it, for this is that noble principle which directs to the most generous and purest Measures in dealing by others. 'tis it that will give us the truest and most genuine Comentarie on this precept of our Redeemer, and teach us to observe it both in the most extensive and in the most excellent manner, whereas corrupt Nature, being a blind and partial, and selfish principle, will incline either not to observe it at all, or dictat very falsely or imperfectly concerning it. The Love of God illuminats the Soul in which it dwells, and inspires it with Just and Charitable inclinations, and as it knows the Measures which the Gospel Prescribes in dealing by others, so it very Faithfully Accommodats itself thereto. He that is Animated by Divine charity, states himself in the Condition of others, and gives every body the same Treatment that he would expect from them, if he were in their Case. He rejoices 
Rom: 12.15  with them that rejoice, and weeps with them that weep. He Remembers them that are 
Heb. 13: 2.  in Bonds as Bound with them, and them which suffer Adversity; As being himself also in the Body; And consequently liable to the same Calamities with others. He bewails the impenitent, reproves the Sinner, Instructs the Ignorant, comforts the Dejected, supports the Weak, Relieves the necessitous, visits the Sick, or in Jobs words, 
Job. 29.12, 13, 15, 16.  He delivers the poor that cryyeth, and the Fatherless,& him that hath none to help him. The blessings of such as are ready to perish come upon him, He causes the Widows heart to sing for joy. He is eyes to the blind, and feet to the Lame. In a word, he endeavours as far as is possible to have the same Sense of the Miseries of Men, that they have themselves, and Administers according to his ability, the assistances that are pro[er to their Respective conditions, as if the case were his own. And as he this labours to feel and relieve the Exigencies of the several cases of Men, so moreover he views himself as clothed with the several Relations, in which others do stand with Respect to him, and carries to them as dutifully, and bears their infirmities with as much tenderness and pity, as he could wish they should do him; If he stood so related to them.  
7. A seventh important particular I mention, is that Solemn Gospel invitation, Come 
Mat: 11.28, 29, 30.  unto me all ye that labour and are heavy laden, and I will give you Rest. Take my Yoke upon you, and learn of Me, for I am meek and lowly in heart; And you shall find rest unto your Souls; For My Yoke is easy, and My burden is Light. Some of the foregoing Heads of Christian Doctrine, did present us with abridgement of the Law and the Prophets,& now in these words is Exhibited a compend of the Gospel, for here we have the Gracious Calls that it gives, The Precious promises it makes, the Excellent Terms it Proposes, and in fine, these Terms Recommended from their being very easy, and Agreeable, and the whole contained in a few plain Sentences, so that it would seem it had been intended as a compendious Memorial of the Christian Religion, such as would not burden the memory nor puzzle the understanding, and which by the endearing sweetness of its strain, is very accomodat to catch the heart. and engage the affections. And therefore very suited to the Capacities of the Youth, and most proper to season their minds, and which Consequently ought to be made Familiar to them, and its import Frequently urged on them.  
Come unto Me all ye that labour& are heavy Laden, this is the Sum and Substance of the Gospel Calls. Here our Blessed Redeemer doth with a great deal of Tenderness and affection invite all that labour and are havie laden, that is, such as toil and disquit themselves in vain and laborious pursutes after Satisfaction in created things and pleasures, such as are burdened with uneasy and vexing cares, such as penitently groan under the sense& weight of the guilt and power and impurities of sin, and vehemently long for deliverance, such I say, the Holy Jesus invites to come unto him, that is, to enter into his Schooll, to become his Disciples, to Resign themselves to his Conduct and Instructions, to learn the Lessons he sets before them, to submit to his cures, to depend on his Grace and Merits, and in a word, to carry suitably to all these Relations which he bears as their Redeemer. And all that are in these Dispositions he assures that he will give them rest, that is, he will satisfy their desires, solace their sorrows, Relieve them of their Burdens, heal their distempers, cleanse them from filthiness, deliver them from their slavery, procure and apply their pardon, and finally advance them to a state of endless and perfect happiness; And this is again the marrow and substance of the great Promises of the Gospel. And as to the Terms of it, they were Figurativly and more generally expressed by the Phrase of coming unto him; But we have them more distinctly and more particularly set down in these words, Take my Yock upon you, and learn of Me, that is, obey my precepts, and set me before as your pattern, Transcribe the Divine virtues I exemplify unto you, and especially comform to me in the Graces of Humility and Meekness, on which I put so dear value, and whereof I give you a Lively and continual copy in all my Carriages: Our Lord calls his Commandments a Yoke, because they Check and Restrain our corrupt inclinations, and oblige us to make constant and persevereing Resistances unto them, as also to endeavour to attain these gracious dispositions which suppose and require the expulsion and crucifixion of the vicious habits and tendencies of our degenerat natures. But then he tells that the task which he prescribes his Disciples are light and easy. Certainly they are so to all those generous Souls who are invigorated by the Love of Jesus, and assisted by his grace, and such all his Faithful followers are; For tho the precepts and Counsel of the Gospel be hard and severe sayings to flesh and Blood, because they urge the extermination and death of the Old Man, yet this heroic passion will render all the uneasinesses that appear in them agreeable and pleasant, and make those in whom it lodges cheerfully to leap over all difficulties.  
From this it is undeniably Evident, that to Represent the gospel as an absolute promise or Covenant, which hath in it no conditions at all to be performed on our part, or to establish such conditions of it as plainly exclude the necessity of obeying the precepts of our Redeemer, and of the imitation of his Life, is sadly to impose on, and delude the Souls of men. Such wild and deceitful accounts of the Gospel, as these are contradicted by every other page. of the new Testament, and are visibly contrivances in favour of the Old Man; For our corrupt Natures love extremely to be flattered, and that the way to Heaven be made smooth, and easy, and so wide that one may walk in it without being obliged to do violence to his Lusts: And against these pernicious infusions the Youth ought to be carefully guarded, as against so many dangerous Rocks, on which, if they are not ware of them, they may split and perish.  
8. In fine, the great promises of the Gospel, and the opposite Threatenings, shall be the last Capital point of Christian Doctrine, that I would offer as one of the principal things in which the Youth ought to be instructed betimes, for these are very capable to work on their Hopes and Fears, to engage them in an early piety, and to excite them to diligence and Fervour: Now the promises that I intend, are especially these two.  
1. The Promise of the Holy Spirit, which we have set down in these remarkable words of our Blessed Saviour 
Luk: 11 1  If ye then, being evil, know how to give good Gifts unto your Children: How much more will your Heavenly FATHER give the Holy Spirit to them that ask him? It is the Prerogative of the Gospel Oeconomie, that it is the Aministration of the Spirit, and and it is the privilege of all sincere Christians, not in one only, but in every Age, to have this promise made good to them, that is, truly to Receive the Holy Ghost, which becomes in them a Living Source, or principle of purity, and Healing of Life and Power, of Wisdom and Counsel, of Joys and Consolations, and in a word of all Divine and Heavenly Graces, which therefore are called in Holy Scripture, the Fruits of the Spirit. But this hath formerly been insisted on at large. I shall only say at present, that it will be necessary, very early to point out this promise to the Youth, and to induce them as soon as may be, by Humble and Fervent Prayers to address their Heavenly FATHER for his Good Spirit, that He may come to Animat and quicken, to renew and sanctify their Souls, and in end inhabit them for ever, as His Living Temples, telling them with all, which is the opposite threatening, that as long as they are not under the influences and conduct of this blessed and adorable Spirit, they must necessary be under the power and slavery and black inspirations of the Spirit of darkness and Corruption, that Spirit which 
Eph: 2.2.  worketh in the Children of Disobedience, and who when he gets any in his clutches, will do all that is possible for him, to keep them under his Dominion, till he have made them as Miserable as himself.  
2. The other is the promise of Eternal Life; It is the glory and excellency of the Gospel, that by it, Life and Immortality are brought to Light. It doth not give its Votaries, Assureances of Pomp and Grandeur, of Plenty and fullness, of Honour and Preferment,& of all these accommodations and Conveniencies that are Grateful to flesh and blood, Nay it tells them plainly, that in the World 
Joh: 16 33,  they shall have Tribulation, and that they must bear their across dailly. It calls them away from the Love desire of, and teaches them to Trample on, and despise these poor and shadowy vanities, these mean and sordid Satisfactions, that are so taking with the Carnal eye. But then it give them a joyful prospect of infinitely more Excellent things, things muchmore worthy of their pursutes and affections, it entertains them with the blessed Hope of the never failing Glories of the other World. Now the precious Promises of Eternal Life, are the Foundation of this Hope, and with these the Discourses of our Redeemer do abound. I shal only fix on two passage, one is, 
mat: 25.34  Then shal the King say to them on His Right Hand, Come, ye blessed of My Father, inherit the Kingdom prepared for you, from the foundation of the World. The other we have in one of the Petitions of our Lords solemn Prayer, 
Joh. 17: 24  Father, I will that they also whom thou hast given Me be with Me where I am, that they may behold My Glory which Thou hast given Me. It is certain, that the informing the Youth of the great and Excellent promises that concern the other World, ought to make a part of their earlier instructions: The Glories and Felicities of Heaven must be opened unto them, according to the views which the holy Scriptures gve of them; They must be frequentl● and seriously  told, that it was for these Noble and Divine Enjoyments, that they were Originally designed, that the reason why they were sent into this World, was, that by a penitential, self denied, and holy Life, they may at last come to be Qualified to enter on the possession of this undefiled inheritance; that unless they be cleansed from Earthly and Carnal Affections and Inclinations, and have attained to Pure and Spiritual dispositions, they are not capable of relishing the pleasures of this Blessed state, that they ought often and affectionatlie to Meditat on them, and fetch Encouragements from them, in order to despise the World, to Fight& Wrestle against their Corruptions, to resist Temptations; And in fine, to presevere with fidelity, and patience in the Christian Race.  
The opposite threatening is recorded in these Words of our Saviour, 
Mat 25 41  Then shall he say also unto them on the left, depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels. Whence occasion must be taken to represent to the Youth the horror and Frightfulness of the state of the damned, and how that every word in this dreadful Period● speaks Trembling and terror to all impenitent and incorrigible Sinners, who here get the designation of Cursed, that is, such as by their wilful continuance in Sin are destitute of all true goodness, of all that is Righteous, Pure, and Holy, and filled with all unrighteousness, darkness, and disorders, and therefore are rendrd unsuitable to the Pure and Luminous Nature of GOD, and become the Objects of his just aversion and dislike, and consequently cannot be admitted into the Beatifick vision, nor unite with the Society of the Blessed, but must continue at a distance from it for ever. Now to be obliged to depart from the presence of a Friend or Relation, whom we dearly Love, and who is very comfortable and useful to us, cannot but be very uneasy, but to be separated from the only Source of Bliss and Glory, of Life, and Light, and Joy, how infinitely sinking must it be? especially considering that the place into which the Departure must be, is a state not of ease, but of pains and Torments, and those not light and tolerable, but sharp& exquisite, represented here under the direful Emblem of dwelling in the midst of a scorching Fire, and to be endured, not for a short time, but for ever, and that in the Company of the most unacceptable and accursed Creatures, the Devil and his Angels.  
Though Hell and the Nature of its Torments will fall in elsewhere to be treated of in Prosecution of the design I have in hand, yet on this occasion I desire that the two or three following particulars concerning it may be Seriously Remarked.  
1. That when one hath his lot in this dreadful place, it is the Consequence of his own Choice, the Rule according to which the Righteous and Good God, hath Determined to proceed in his dealings with free creatures is to give every one of them according to his works and choice. He sets life and death, Blessing and cursing before them, and commands them to choose for themselves. He will never violent their wills, nor constrain them to obedience. He makes use of no other force with them, but that kind, and sweet and agreeable One of his Love and Grace, and the Blessed& Benign methods which they dictat; For to use such a force as would either absolutely destroy or Render useless their liberty, would be evidently to contradict and subvert the designs that he hath on free creatures, which is to receive a free, and cheerful and voluntary love and obedience from them, that he might delight himself with them, and make the fullest and most abundant communications of his Light and Joys unto them. Indeed because he knows the strength and byasses of the corruptions and lusts of men, and the force and cunning of the powers of darkness, which make continual oppositions unto them, he leaves no mean Unessayed to oblige them to choose the better part, and Graciously Ministers unto them the assistances of his almighty Spirit, with which if they join issue, they will quickly be Enabled gloriously to defeat and triumph over all their enemies, so that it may on good grounds be said what more could (a) he have done to his vineyard, in a consistency with his Justice, and with the declarations he hath made of the methods of his procedure with free and intelligent creatures, that he hath not already done. But then if men wilfully continue to neglect His calls,& refuse his offers, to slight his warnings, and resist his Spirit, he gives them up to their lusts, and leaves them to follow their own counsels and choice. It is true, none will own that he makes choice of damnation, but it is certain that he who chooses the way, chooses also the end to which it leads, and therefore he that deliberately chooses a sinful vicious and an impenitent life, doth in effect choose damnation; For this latter is as necessarlie a consequence of the former, as being burnt inevitably follows upon ones casting himself into the fire, nay the one follows much more necessarily than the other; For GOD can by his power Suspend the efficacy and force of the fire, but it is absolutely impossible, that he can unite with polluted and defiled Souls, whole run away from, and hate his Light and Purity, and have no dispoitions to receive or relish the communications of his love. It is plain, then that ones being cast into Hell, is entirely owing to his own choice: All the damned might, had they been faithful to the Grace of GOD, have evited the miseries that they must endure; There were no hidden fates hanging over their heads, that inevitably determined them to make this sad choice, they did it freely and of their own accord, and in a sturdy opposition to all the loving remonstrances of Heaven, to imagine such eternal decisions as do particularly, personally, and irreversibly doom the far greatest part of Mankind to Damnation, and do leave them, tho they are in a state of trial, and have the means of Grace and Salvation offered unto them, not the least possibility of escaping the bottonles Pit, is, if the Doctrine were followed up to its direct, its genuine and Native, its most necessary and most immediat Consequences, down right to subvert and overthrow all Religion, to dishonour, misrepresent, and Blaspheme the Divine Perfections, to dishearten all Endeavours against Sin, and to Lessen the horror Men ought to have at it, to stifle Prayers and Devotions, and to Nourish a Wretched carelessness about ones Spiritual concerns, and for my own part, next to the actual feeling of the Torments of Damnation, I know nothing that is more capable to Beget in ones Soul the most Tragical Convulsions, to fill it with the most direful thoughts, with the blackest and most melancholy apprehensions, than believing, that sin and hell and damnation have been before all Worlds, and unchangably allotted vast Numbers or Men as their portion for ever, and it is so especially, it one should begin to Imagine what is, very possibly and even natural for him to do, considering the paucity of those whose Fates are said to be more favourable, to Imagine I say, that himself is under the influence of this terrible destiny, whose invincible force necessary and Infallibly determines all his actions, even the Minutest of them, so as they may fit him for that woeful end to which he was designed Myriades of Ages before he was Born, and which no Prayers, no Tears, no Endeavours can ever avert. O GOD! who in thyself are sovereign and Essential Love, and the Incomparable Lover of Souls, all which are thy Off-spring, and made capable of thy Bliss and Glories; Since it had not been possible for men to have entertained such disadvantageous thought of thee, and to have so Reproached that Impartial Justice, and infinite Goodness, which delights in Opportunities of Communicating itself, if they had not first in a great measure forgotten, and become ignorant of what Thou art, and what are Thy Gracious designs upon the Children of Men. Hast thou not often and Solemnly protested, that Thou hast no pleasure in the death of a sinner, and that thou wills not that any should Perish? And are not thy Protestations sincere and ingenuous? most certainly they are. Thou hast not any secret reserve in thy bosom that across and contradict the declarations which thou hast made of thy Divine Will to the World, Thou art 
Deut: 32 4.  a God of truth and without iniquity, thy work is perfect, and all thy ways are Judgement, just and right art Thou. Thou dost not stand in need of the sly distinctions and vain subtleties invented by the dark and corrupt Understandings of men to justify thy Procedures, they are so fair and Candid, that thou appeals even to the Reason of Mankind itself, 
Ezek: 18.25 29.  concerning the Equity and Justice of them. O sovereign and Overflowing fullness! Why shouldst thou servile any from partaking in the Communications of thy Love? Is it because thou hast not enough to give, or art not willing to give? How dishonourable are such apprehensions to thy Majesty! can infinite fullness be ever exhausted? or Essential Goodness incline not to Communicat itself to Creatures which it hath endowed with vast Capacities of receiving? Or, shall we say, that the Sins and Damnation of thy Creatures were necessary to thee, in Order to the Manifestation of the Glory of thine Attributes, that thou hast Established the former as means to the Latter, and determined that all sorts of villainies and abominations which thou abhors infinitely, and by which thou art highly dishonoured, which thou strictly forbids, and severely threatens, should be committed, to the end thou mightest have the pleasure of punishing, and taking vengeance on them? O forbid that we should think so injuriously of thy sovereignly Amiable Essence, all whose Decrees are like itself, and the Sources of Order and Harmony, beauty and Felicity, Perfection and Reality to thy Creatures; For Thou art Light 
1. Jo: 1.5.  and in thee is no darkness at all. and therefore whatever issues from thee, thy Councils, thy Decrees, and thy Works, are the Off-spring of Light, and most Resemble their Lovely, Original? And why should we not think that a state of Innocency and Purity is a theatre more suited to the display of thy Divine Perfections, than a state of sin, of defilements, of disorders, and Confusions, of miseries and darkness? Especially when we are assured, that Thou 
Lam: 3.33.  dost not Aflict willingly the Children of Men, and that in thy Infinite mercy thou art at a great deal of pains to dissuade and Reclaim men from these courses that will necessary involve them in ruin and Perdition, and most Lovingly foretells what will be the fatal Consequences of their Disobedience and impenitency, to the end they may Reform and so prevent their being punished, all which are convincing Evidences, that thou dost not desire, and much less procure the Opportunities of manifesting thy Justice in the Eternal Torments of thy Creatures. O Rid the World of that darkness and ignorance, of these prejudices and false Notions, that have disposed men to Conceive dishonourably of Thee, and to fully the Beauty and Loveliness of thy designs and procedures, by injurious and unbecoming Representations, and open their eyes to see, that such apprehensions of thy Majesty as import a malevolent aspect on thy Creatures are as inconsistent with thy Sacred Oracles, as they are with thy Gracious Nature and Decrees: And in thy great goodness preserve all these sincere and well meaning Souls, who have had the Misfortune to be Educated in a high Esteem of these Ominous Doctrines, and have been taught to look on them as Truths wherein thy honour is much concerned, from the hurtful influences that they are Capable to have on their hearts and Lives.  
2. The other thing I would have Remarked is, that Men put a Cheat on their Souls, if they should hope that they can Escape the miseries of the other World, when they go out of this life, carrying the very principles and Causes of Damnation in their Bosoms, I mean when they live and dy in a state of impenitency, and under the power of Corruption, when their vicious habits and depraved inclinations, their Earthliness and sensuality, their Pride and Self Love, their Malicious and Revengeful Dispositions continue to be still Lively and vigorous in them, without having ever used any serious Endeavours to get them Mortified and expelled their Souls, for these are the true causes of Damnation, and do Naturally and necessary plung Men into that dreadful state. Hell is the only Element that is suited to Souls of these Dispositions, and to imagine that the merits and Righteousness of the Redeemer will procure the Pardon and Salvation of such is deplorable to Mistake the designs of his coming into the World, which were first to destroy by his power and Grace the Works of the Devil in the Souls of Men, and by so doing to qualify them for the Enjoyments of Heaven.  
3. Tho the Fear of Hell and Damnation be not so Noble and Generous a principle of Religion, as the Love of GOD is, yet it is here commonly that piety takes it use, 
Prov: 1.7.  and therefore it is very necessary that the Miseries of the Damned be seriously Represented to the Youth, to the end they may have their due effects upon them, that is, beget in them a deep Hatred of Sin, and engage them to abandon these Inclinations and Dispositions, the Consequences whereof are so Fatal and Terrible. And proportionallie as they advance in Religion, and Experience the joys and sweetnesses of it, the other nobler principle will take place, and give more filial and Diviner forms to their obedience and devotions.  
Thus I have pitched on these great and capital points of the Christian doctrine, which ought more especially to be imparted and recommended to the youth. And I have not contented myself barely to relate them, but that I might prevent the mistakes that are commonly entertained concerning them, I have in some Measures explained them, and to the best of my understanding, I have given just and true representations of them Now I shall proceed to the.  
IV And last particular, that I promised to consider under this Head, Namely, the suitableness of the Doctrine of the Son of GOD, in order to advance the design of his Incarnation, which, as we have already declared, was the Restoration of Man to his Primitive Bliss and glory, or the making him immed●●tly Capable of the Fruition of GOD, his sovereign Happiness and End. Now the Christian Doctrine is admirably fitted for promoving this great design, both by way of Direction and Motive. All the Precepts of the Gospel are so many Excellent Directions, which clearly point out to us, every step of the way to Bliss, and in following them faithfully, we will in end Happily arrive at our desired Haven, They are not arbitrary Impositions, merely intended for the trial of our Obedience, but Excellent and Wholesome remedies contrived by the Divine Wisdom to answer the Necessities of our Lapsed Natures, and designed for their Restoration and Healing. Each one of 'em hath in it a great deal of of Reason and Goodness, and secret virtue, and which, when duly applied, will effectually work the cure, they are all calculated either to remove the hindrances of our Happiness, or to implant in us these Dispositions that qualify us for it. Now the hindrances of our Happiness, are our Flesh and Blood and corrupt Nature, our Lusts and Passions, the Pleasures, Riches, Honours, and customs of the World, the Temptations and Devices of the Devil, and therefore the Precepts that enjoin self-denial, bearing the across, contempt of the World, the Crucifixion of our Lusts, and resisting the Devil, are visibly suited to take these hindrances out of the way. One the other hand, purity and Humility, Meekness and charity, and the love of God, and the other Christian graces that must subsist in the other World, are the Dispositions that qualify us for bliss, whence it will follow that the precepts which urge them on us in this view, and require that we be endowed with them, are Singularly Accommodat to beget them in us.  
And as the Christian Doctrine is thus Excellently suited to advance the designs of the Incarnation by way of Direction, it is so also by way of Motive. For it furnishes such powerful Considerations to urge and press the following its Directions, that it would seem impossible the force of them could be resisted by any that are at the Pains, seriously to look unto them. And as its Directions are contained in its Precepts, so its Motives are Exhibited to us on the one hand in great and precious Promises, and on the other in dreadful threatenings, which Lovingly foretell what will be the Deplorable Fate of such as Neglect to obey; Tho' also all these Gracious Declarations of the Love of GOD to Mankind, all the surprising Condescendencies of the blessed JESUS in his Life and Death, which the Gospel informs us of, may and ought to be improven into Motives to gain us to the practise of the Excellent Precepts of our Religion, and even these very Precepts, considering that they require nothing of us, but what is infinitely our interest that we should do, are in themselves mighty and very enforcing persuasives to oblige us to order our hearts and Lives according to them.  
The suitableness of the Doctrine of the Son of GOD to advance the designs of his Incarnation is of itself so evident, and the particulars that hitherto have been declared concerning this Sacred Doctrine do so fully Demonstrat it, that I shall not need to insist on it at more length, only I would have this improvement made of it with regard to the Youth, namely, that when any Doctrines are obtruded on them, as being the doctrines of the Son of GOD, and when they cannot discern a suitableness and tendencie in them to advance the blessed design we have spoken of, they have very good reason to suspect that they are none of His. The great and peculiar Character of all the Doctrines that he delivered, is, that they have in them an admirable fitness to carry on and promove these gracious designs, which obliged him to assume our Mortality, and when it sufficiently appears that this Mark is wanting in any Doctrines, it is a very just prejudice against them, if not a plain discovery of their falsehood, Or at least, that they are of no great moment in the Christian Religion. And if the truth and value of some of these doctrines, that severals do fond entertain were examined according to this measure, I persuade myself, that a great many of them would fall to the ground, either as wholly false or very useless. But now it is time that I proceed to the consideration of the  
Third Great Mean which our glorious Redeemer hath employed in order to carry on the designs of his Incarnation, 
Tbirdlie, The example of our Redeemer, as the great mean of carrying on the designs of his Incarnation, is insisted on, and recommended.  and that is his Example. Now tho this most weighty and important particular be one of the chief and principal things which the Intructors of Youth ought to regard in their endeavours to educate them in the Christian Religion, yet unfortunately, it so falls out, that scarce any notice is taken of it in prosecuting that affair. For the illusive and self flattering views, that Men have got of the designs of the Gospel, and of the Nature of that Redemption which is published therein, have so fatallie imposed on, and biased their understandings and Judgements, that they can see no necessity of insisting on, and Recommending this great point; Though the truth is, it contains the most Essential duties of our Religion, and urges them on us with a new Force, and in Circumstances that are very Endearing. 'tis the Example of our ever Blessed Redeemer that will furnish us with the truest and most genuine Commentaries on his Heavenly Doctrines; For in it we have as it were a New or Second Edition of these excellent Precepts and Divine Graces, that he delivered and Recommended in his admirable Sermons, set off with the advantages of very Lovely and Instructive Cuts and Figures, which not only help us to Conceive a Right of the import of his Sacred injunctions, but also powerfully engage us to comform unto them. In effect the Christian Graces are so exquisitely cut out and shaped, and set before us in so lively and taking a manner, in the Life and Death of the holy Jesus, that if we keep our Eyes seriously fixed on him, it will not be possible for us either to mistake the Nature, or omit the Practise of them. In short it is this Blessed Example which acquanits us with these great things, the living and vital practise whereof is what Essentially constituts a sincere Christian, what peculiarly characterizes the True Followers of the Lamb, and distinguishes them from the rest of the World. And therefore it is undeniably Evident, that to set before the Youth the Example of their dear Redeemer, to Explain and Recommend it to them, and to initiat them as soon as is possible, into the imitation of it, ought to be Considered as one of the principal Concerns of a Christian Education; And since it is so, I should think that my Management of the Province I have undertaken would be very imperfect and defective, if I had either quit omitted Treating of it, or but Superficially and slightly touched it.  
And that I may Contribut the best Assistance I can to Parents and instructors of Youth for Discharging this part of their Task successfully, I think, it will be necessary to Observe the following Method. I. To Evince that our Blessed Saviour hath given an Example or copy which all his Followers are obliged to Transcribe and imitat. II. To deduce in some particular instances the great things that he hath Exemplified unto them and to which he doth more especially require their Conformity. III. To declare the necessity on the one hand of his giving such an Example, and on the other of their comforming to, and imitating it. And in fine, from the discussion of these particulars, to oblige them to notice, both the Admirable Wisdom of fixing on this mean, and how powerfully it Conduces to promove the designs of the Incarnation.  
1. It will be necessary to make it appear to the Youth, 
1 That the ●criptur● of GOD hath given an example for our initiation is Evinced, and the pretences, that would excuse from comforming to it, Refused.  that the Holy Jesus hath given an Example, which all that will become his Votaries and followers must resolve to Transcribe and Imitat. When once we have solidly Evinced that he hath given an Example, the obligation to imitat it Naturally follows; For an Example, Especially that of a Master or Teacher, such as certainly the example of Our LORD must be, on Supposition that he hath given any, is not intended that we should nakedly Specular and commend it, but that we should imitat and copy it. Now the holy Scriptures, not only frequently and fully assert that our Redeemer hath given us an example, but also proposes it for our imitation, and Strictly and Solemnly require our conformity thereto. Some notable passages to this purpose must be adduced; I begin with what our Lord himself hath taught us concerning the matter. He is indeed full and frequent, and express upon the Head; Learn of Me, saith he 
Mat: 11.29.  For I am Meek and lowly in heart, where it is plain, that he would have his Disciples to eye him as their pattern, and to learn the Divine Lessons that he Teaches them by his own Example, not in a merely Notional and Speculative manner, but by a Living and Practical Imitation. The same is also plainly enough implyed in the frequent injunctions, which he gives to follow him. He that taketh 
Mat 38,  not his across, and followeth after Me, is not worthy of Me. 'tis true the word in the Original which is Translated here to follow, doth not strictly signify to comform to a pattern; There is indeed another word which properly hath that meaning, and whereof St. Paul makes use in this same affair, of which afterwards. However, to follow, both in this passage, and in a great many more, is employed to represent the duty of a Disciple, and consequently necessary includes Imitation, for to be a Disciple, especially in the Gospel Sense, imports an obligation to Trace the footsteps of a Master, and to comform to his Practices and Example, his temper and Dispositions to his state and Circumstances; That this is so, is abundantly evident from those words of our Saviour, in St. John 
Jo: 12 26.  If any Man serve Me, let him follow Me, Which certainly import more than simplo obedience to his commands, that was sufficiently intimated in the former Clause, If any Man will serve Me, and therefore the latter Period, let him follow Me, must moreover imply an obligation to Imitation and conformity, to view him as a pattern, and to suite ones self thereto in all this. Another convincing proof, of this we have in that other famous passage of this same Evangelist 
Jo: 8.12.  He that followeth Me, shall not walk in darkness, where it cannot be denied, but imitation and conformity are intended. But to proceed, our dear Redeemer, that he might effectually instruct his Disciples in this great point, and sensibly convince them, that he would have them to look on him as their pattern, and comform to him as such, he doth in a solemn manner wash their feet 
Jo: 13, 5.6.7. &c.  And having ended this Task, and set before them a surprising instance of Humility and Condescendence, he acquaints them with the meaning and design of this Action of his in these remarkable words 
Jo. 13.13.14.15.  Ye call Me Master and Lord, and ye say well, for so I am. If I then be your Lord and Master, have washed your feet, you ought also to wash one anothers feet, for I have given you do Example, that you should do as I have done. Now tho what our Lord doth here Exemplify and recommend to them, be one of the chief and principal Graces, yet we must not think that the force and obligation of what was said and done at this occasion, must be confined to that patricular alone, no sure, it ought in all reason to be extended to whatever else our Redeemer hath done as our pattern, And thus, as the Holy Jesus himself, by express and frequent Declarations hath assured us that he is our great Exemplar, and that he requires our inviolable conformity to him in that view, so also His Apostles, who well understood their Masters intentions, do very Pathetically insist on and urge the same. He that saith he abideth in him, as St. John hath it 
1 Jo 2, 6.  ought himself also so to walk, even as he walked. He hath left us an example, saith St. Peter 
1. Peter 2.21.  that we should follow his steps. The great Apostle commands his Thessalomans 
1. ●hess: 1.6.  for having become followers of the Lord. The word implyed in the Original is that which strictly imports Imitation or comforming to a pattern. The same Emphatical word we meet with in that exhortation of his to the Corinthians; Be ye followers, 
1. Cor: 11.1  or imitators of me, even as I also am of Christ. The holy Jesus is the Prince and Arhetypal Exemplar, all others are only in so far imitable as they are conformed to him.  
These passages, without needing to add any more, do sufficiently Establish the Truth which we were obliged to Evince. In effect the Son of GOD appeareth in the likeness of sinful Flesh, not only that he might Propitiat and Merit, but also that he might give an example; For if he had not had this in his prospect, considering the incomparable excellency, and Supereminent dignity of his Divine Person, he might, it would seem, have Dispatched his Meritorious and propitiatory work in a short time. But because he would in his own practise leave a Living pattern of that Excellent Religion which he delivered to the World, therefore he choosed not only to take our Nature upon him in a state of frailty and mortality, and exposed to all sorts of sufferings, and Temptations, and discouragements, but also to continue in this afflicted state for a tract of many years, both that he might exemplify unto lost mankind the methods and means of recovering the love and fruition of God, and Encourage to the practise of them, and that by having experience of their Miseries and Temptations, he might Graciously pity them, and Minister seasonably to their relief. The Devout Arndius, who zealously urges the Imitation of our blessed Saviour, without derogating any thing from his infinite Merits, gives us his thoughts concerning the subject we are treating of in these words. Least, saith he, we should Erroneously believe that christianity consists in words only, 
Itaque ne error seducti, Christianismum, verba tantum, non rem esse crederemus, extaretque vivum exemplar hoins novi, statuit nobis ob oculos Deus filiam suum, non tantum ut Lytrum& Mediatorem, said ut Speculum vera pietatis. De vero Christian: Lib: 1 Cap: 11. P. 55.  and not in realities, and that we might have a living Exemplar of the new Man, God hath set before our eyes his own Son, not only as a ransom and Mediator, but as a mirror of true piety also. A late learned Writer, who tho the scheme which he gives of the new Covenant, when he represents it as absolute and unconditional, seems plainly enough to evacuat the necessity of any endeavours on our part to comform to the example of our Redeemer, yet hath very fortunately dropped the following period in favours of what we are asserting. Ever since the fatal lapse of the first Man, 
Scilicit hoc post protoplasti fatalem lapsum mundo hactenui defuerat, hominem habere, qui intactus vitijs, quafi viva spira●sque Lex in medio fratrum svorum versaretur. Eum nobis in Christo Deus exhibuit Dulce est sancti●atis amatori ejus accuratissimam delineationem in scripta Dei lege contemplari, said delineatio ista, quid nisi pictura est? Accura●a quidem illa nativisque expressa coloribus, said pictura tamen, sine carne& succo sina vi●a& motu. Quanto ergo dulcius, eandem sanctitatem, quae in lege depicta est, quasi vivam& animatam in Christo cernere. Witsuis in Oecon. Fud: Lib: 3. Cap. 12. P. 477.  saith he, the World till now had been destitut of the great advantages of having one in it, who being Holy, Harmless, Undefiled, and without Sin, might sojourned among, and converse with his Brethren, and be as a Vital and Breathing Law to them, such an one GOD hath Exhibited to us in Jesus Christ. It is very agreeable to a lover of purity, to view it most exactly Delineated in the written Law of GOD. But however what is this Delineation, but a picture, it is indeed an accurat one and Expressed in native colours, but yet a picture still, without flesh and Blood, Life and Motion. How infinitely more pleasing must it be to see that same sanctity, which is pourtryed in the Law, as it were Animated, and alive in Jesus Christ.  
The whole of this matter I find solidlie accounted for. and plainly deduced in few words by a Judicious and worthy Author 
Oecon: D●vin. Tom. 5 Cap. 2. page., 20.  whom I had once and again occasion to mention. And because the passage is put to my design, I think it worth my while to Translate and insert it here. If saith he, Jesus Christ had appeared to the World in such a Glorious Body as he did to Adam, or in that same Body, but covered with a cloud, he could not have conversed with Men, nor accomplish among them, the design which he had undertaken. And if he had conversed with them, without feeling any thing of their Calamities and disadvantages, either Bodily or Spiritual, his being among them in these Circumstances, would have been so far from animating them to the imitation of him, that this disproportion would have extremely discouraged them. It was necessary therefore that he should feel our sorrows and sufferings, our infirmities and Temptations, and the Violence and force of the inclinations of lapsed nature to the end that he might combat and overcome them, and encourage us to do the like, and that all sorts of Tempted Persons, might find in him their Maladies born, conquered and healed, and that none might fancy a Dispensation from Combating them under the pretence of infirmity, and that in fine, himself might know by Experience how he ought to proportion his Mighty Assistances, and Compassions to the temptations of men, after having had trial of their Violence.  
But because our old man, our Flesh and Blood, our lusts and corrupt inclinations will be ready to suggest pretences and grounds whereby to excite us from the imitation of our Redeemer, and so betray us to abandon the great mean which our Heavenly Father hath granted us in Order to fit and prepare us for being Readmitted into our forefeited Bless; It will not be amiss here briefly to take some of the most specious of them out of the way. that so the Youth may receive no prejudice by them.  
One of these pretences is our Redeemer, some will say, was GOD, and therefore to pretend to imitat what he did, and suffered in our humanity, may Justly seem great Arrogance and Presumption. There is indeed here, an appearance and show of humility, but it is false and illusive, that humility that would exeem from the performance of the great and Fundamental duties of our Religion can never be true and Genuine. It is true our Redeemer was GOD, But that Nature which suffered and did wrestle, was not God, it was of the same Make and Constitution with Ours, Frail, Mortal, and Sensible. Doth not the Scripture assure us, That He took part 
Heb: 2.14.  of our Flesh and Blood, that in all things 
Ibid: 1.17.  He was made like unto his Brethren. That he was touched 
Heb: 4, ●5.  with the feelings of our infirmities, and tempted in all points like as we are. And though He was in the form of GOD. 
P●il: 2.6.7.  yet did He not take on Him the form of a Servant? And put himself in a state, wherein he was obliged to obey? And the more to encourage us to the imitation of him, and to convince us of the possibility of so doing, did he not Empty Himself, and lay aside his Glory? Did he not put Himself in our Circumstances, and felt our Miseries and Weaknesses? Was he not assaulted by our Temptations? And in a word, did He not approach us as near as was possible for Him, without becoming actually Criminal and Guilty? And after all this, dar we say, that His being GOD, is ground enough to excuse us from comforming to that Amiable pattern, which he, during his abode in our Mortal nature, hath set before us, and so to Palliat our wretched sloth and Cowardice.  
However, some will yet say, and it is another pretence, our Redeemer as Man was personally United to the Divine Nature, and therefore as Man he had assistances that none other can pretend to, or hope for. That God was thus United to our Saviour as Man is most certain, but then this Union did not change the Nature of his Humanity, he was still very Man, and even a Frail, and Mortal Man, and as such his Faculties and actions were truly human. When the Scriptures spake of Him in his state of Exinanition and Mortality, they do not represent Him as having an human Nature, with all these advantages that Flesh and Blood are Fond off, but in a state of Depression, Languor and infirmities. The Prophet Isaiah gives us this account of him 
Jsa: 53 2, 3.  He hath no form nor comeliness, and when we shall see Him there is no beauty that we should, desire him. He is despised and rejeced of Men. And in one of the Prophetical Psalms 
Psal: 22 6.  He is brought in speaking thus of himself, I am a Worm and no Man, a reproach of Men, and despised of the People. So that his being united to the deity, did not exeem him from these Weaknesses and infirmities, that were Consequential to the assuming the human Nature in a state of mortality.  
It is moreover true, that the Spirit of the divinity did by his presence, influences and communications fortify, the Humanity of Jesus C●rist; But then it is also true, that that same GOD, who assisted, and gave force and power to the human Nature of our Redeemer, and who is always equally great and almighty, doth also present himself to Man for his assistance, and will, when once He hearty engages, and faithfully continues in this blessed imitation, Triumphantlie carry him through all the steps of it, and enable him to Surmount all the difficulties that he may meet with in his way. Our Lord hath assured us, that our Heavenly Father will give His holy Spirit to them that ask Him. That same Divine Spirit, that Spirit of Might and Power that restend on, that acted and influenced the Humanity of Jesus Christ, will be derived to all his Faithful followers, to all who sincerely endeavour to imitat and Transciribe the pattern that he hath set before them, and will inspire them with Resolution, Courage and strength to grapple with all the Oppositions and Temptations, the difficulties and disadvantages wherewith they may be assaulted in Tracing the footsteps of their dear Redeemer. In effect there is a Divine force that ever accompanies the imitation of Jesus Christ; And they who devote themselves to it, will experience that it is so indeed to their infinite satisfaction and comfort, so much, I think, himself intimats in that known passage of His 
John 8 12.  I am the light of the World; He that followeth Me, shall not walk in darkness, but shall have the Light of Life. A living Light shall be Communicated unto him who seriously studies conformity to the Son of God; a light that hath Life and efficacy in it, that not only illuminats and Warms, but Fortifies and Corroborats. A faint ineffiacious light cannot issue from the Sun of Righteousness, the Luminous Emanations of the Eternal Word, give Vigour and Sprightliness to those Souls, into which they are admitted. So that upon the whole we may be fully satisfied, that there is no just reason why we should be discouraged from the imitation of our Saviour, for want of Divine assistances to carry us on in it. The merciful GOD, to be sure, will never enjoin us any Tasks, but what he will afford us Grace to perform.  
I shall not now enter upon the discussion of the false and deceitful Schemes which some give us of the Gospel, whereby this Imitation is either rendered useless, or Men disheartened from it, or self flattering pretences suggested to them, which suffer them not to see any necessity of attempting it. I hope, I have sufficiently guarded against them already, and therefore I proceed to the next particular.  
11. Which is to deduce in some instances, 
11. A deduction of the particulars which the holy Jesus hath Exemplified unto us, and our Obligation to comform unto them Evinced and urged.  the great things which our Redeemer hath Exemplified unto us. And to which he doth more Especially require our conformity. And now I imagine that I am entering into a pleasant Garden set round with a Numerous variety of flowers, Plants, and Trees, each whereof hath its own peculiar sweetness and beauty, virtue, and efficacy; And when I approach one of them, I discover in it, such a relieving fragrancy, so delicate a relish, such lively colours, that I begin to think none of the rest can compare with it, and yet when I come towards another, I find equal Excellencies in it, with the addition, only of an agreeable change; And so passing alongs them all severally, I always meet with a fresh entertainment, for I see a new beauty, I taste a new sweetness, I feel a new efficacy in each, and yet I am still in doubt, to which I shall give the pference, the qualities of each of 'Em are so singularly useful and valuable. Such as this is the Divine Pattern which we are to Survey in its particulars. The life of the holy Jesus is as it were set round with the flowers of most Amiable Graces, whereof each hath its peculiar Excellencies and usefulness. When we take a view of one of them, we think there is none that can parallel it, and yet the discovery of another, furnishes us with equal Satisfaction and pleasure, so that it is hard to determine, which it is that must have the pre-eminence, so incomparable is the dignity that appears in each. O thrice happy we, if by a constant and devote imitation of them, we had got them Transplanted into our Souls. Then we might on good Grounds expect that our Beloved would 
Cant. 4.16.  come into his Garden, and eat His pleasant Fruits. It is true the Graces Exemplified by our blessed Saviour, will not appear under so lovely an aspect to the carnal eye; Such as are under the power and Dominion of their corrupt natures, and deeply sunk into the Animal Life, will be apt to look on them as folly and abjectness of Spirit, as inconsistent with their honour and Happiness, as rough and unpleasant Exercises, but this is no Dishonour to them, no more than it disparages a well ordered and well furnished Garden, that a Swine will take greater pleasure in a Dunghill, than amid all its delightful flowers. The conversation of our Redeemer, was a theatre on which nothing was ever acted, but continual Scenes of the purest virtues, or shall I compare it to an Elaborat and well written Book, every Period whereof, is Sententious and Marrowy, full of rich and Divine meanings, delivering the soundest advices, and the wisest maxims, prescribing the most effectual remedies, and the Soveraignest Antidotes. It is in this view, that some devote minds have styled our Saviour, the Book of Life. Now this is the Garden, in which the Youth should be obliged often to take their walks, this is the theatre that they ought to frequent, and in fine, this is the Book that they must red with a serious Devotion, and with peremptory Resolutions to listen to its Counsels, to follow its Directions, and to apply its Cures.  
But now we will adventure to approach this admirable pattern, and view it in its particulars. O Jesu! the Loader and Crowner 
Heb: 12 2.  of our Faith, Who, as our Triumphant Captain, has gone before us in the way to Bliss and Glory, commanding us to follow thee, vouchsafe, we beseech thee, to let us see thy footsteps, to acquaint us with these blessed Paths, which by thine own example, thou hast Consecrated for our Imitation, and inspire us with courage and force to travail in them. We look unto thee, O great and original Exemplar, with pious intentions to learn of thee, and to comform unto thee. O be pleased to discover unto us these Amiable Graces, which shone so Conspicuously in thy Life, and in thy Death, and grant us the Grace to Transcribe them in our hearts and lives, and not content ourselves with merely Speculating them, or talking of them.  
We are to take care, that we do not imagine, that these things, which the holy Jesus as our pattern hath intended for our imitation, are limited to a few, only of his actions; For it is certain that in all he did and suffered from his assuming, the human Nature in a state of mortality, till he reassumed his Glory at the right Hand of his Father, Bearing only his miraculous operations, which come not within the rank of imitable instances of obedience, he gave us an Example, that we should follow his steps: But then we do not affirm, that all his actions and sufferings were merely exemplary, and no more. This is one of the Sacralegious assertions of the Socinians, whereby they prophanly derogat from the honour and dignity of our adorable Redeemer, and which therefore we must reject with dislike and detestation. The truth is, as the notions which Socinus and his followers have of the person of Jesus Christ, and of the Methods which he hath taken to accomplish the Remption of the World, are generally perpetual mistakes, and the native off-spring of proud reason, nourished and blown up, with the Airie-quirks of Critical Learning, so the accounts which they give us, even of his Example, whereof they talk so much, are but Lame and defective. Lean and Superficial; For they speak nothing of that Divine and mighty force, which ever accompanies it, and which powerfully Exerts itself in all who resolutely apply themselves to the imitation of it. And their affencted ignorance of the greatness of that corruption, which hath so deeply infected and defiled fallen Mankind, doth incapacitat them to see the extent either of it, or of our conformity to it, and the Grounds and necessity of both.  
We are to have a twofold view of the actions and sufferings of our Redeemer. One is, that they are infinitely Meritorious; For it is impossible that so glorious, so extraordinary, and so Divine a Person, one so singularly dear to God, and so incomparably jealous for his Glory, so vastly Charitable to Mankind, and so vehemently desirous of their Salvation, and whose boundless and infathomable Love obliged him, in order to effectuat their Recovery, to debase himself to a degree that both amazes, and furnishes matter of praise and adoration to Saints and Angels, it is impossible, I say, that he could do and suffer without Meriting infinitely. And in this view, all his actions and sufferings are an unexhausted Source of precious and unvaluable Merits, and therefore, of pardon, Grace and Glory, and of all the means that led to the fruition of it, in a word, of all the good things to be enjoyed either in time or eternity. We have spoken of them already in this prospect, and shal resume them again with intention to declare, how full and firm the grounds of our Faith, Hope and Consolations are, what powerful incitments we have to love and obedience, what Obligation to Praise and Gratitude, what Encouragements to prayer, and how ineffably Glorious the provisions must be which these infinite Merits have procured for us.  
The other view which we are to have of the actions and sufferings of the holy Jesus is, that they are Exemplary, and consequently designed for our Imitation. And this ought by no means to be separated from them. For, as shall afterwards be fully evinced, it is by comforming to them as they are Exemplary, that we shall partake in their blessed fruits and procurements, as they are Meritorious, They have been certainly very unhappy in their inventions, either who, on the one hand establish such a notion of the Merites and Satisfaction of our Saviour as plainly Cancels his Example, and the necessity of imitating it, and who on the other so insist on his Example, as to take no notice of his Merites. Both are doubtless to be avoided, as most dangerous and fatal infusions. Having thus cleared our way, we shall consider.  
First what our Redeemer hath exemplified to us in his Life. And now we begin to open the Book of Life, out of which the Divinest Counsels, and most worthy of our acceptation will be presented to us. Now we enter upon the theatre, where we shall see the Lovliest Scences acted, and to which it is our duty carefully to attend, that we may learn to re-act them with easiness and accuracie. Now we are unlocking the Garden, in which we shall have occasion to view the beautiful Flowers, that is, the Heavenly Graces and practices of the Son of GOD, the several kinds whereof we must diligently Labour to plant in our own hearts. And the  
1. I shal take nottice of, is his Contempt of the World. His holy Life was a perpetual and uninterrupted instance of this. How lightly did he set by all these things which Flesh and Blood are so fond of! How generously did he trample on what ever corrupt hearts do so ambitiously court, pursue with such eager Researches, and hug and Embrace with so much passion! he disregarded and abandoned honours and Greatness, Pomp and splendour, Riches and affluence, Profits and Pleasures, accommodations and Conveniencies. When he was to assume our mortal Nature, he did not pitch on a great Queen or Princess, one that made a figure, and was remarkable in the World, that was under the protection of the Mighty, attended with a Splendid Retinue, and rich in possessions to be his mother, but he choose a poor Virgin, and for the protector of his infancy he took not a King or Potentat, but a mean helpless Carpenter. And when he was to be brought forth into the World, he did not, as he might easily have done make magnificent preparations for Solemnizing his Nativity, no stately Palaces, no Glorious Furniture, no numerous and Splendid attendants, no delicate entertainments were provided for his Reception. His disregarded Mother, either not being allowed, or not finding place in the Inn 
Luk 2.7.  was obliged to Retire to a Stable, and there was delivered of the Prince of Glory in mean and despised Circumstances. And thus his first appearance on Earth was in a state of Destitution and Indigence, and in a direct opposition to the Spirit and customs and inclinations of the World. Look well, saith Arudius, into his Life and Doctrine, 
Intuere mihi ipsius vitam& Doctrinam, nec negobis nihil ipso& mundo esse dissimiliu●: iliud prae sepe, illud Stabulum, illae cunae, an non speculum, sunt contemptus rerum Mundana rum Lib: 1. c. 14. p. 80.  and it will not be possible for you to deny, that any thing can be at a greater odds than his Conduct, and that of the World, are not the stable in which he was born, and the Manger wherein he was Cradled a mirror of the contempt of Worldly things? And as he advanced in years, he still more and more discovered his disesteem of all these things that flatter and inveigle the covetous, the delicate and ambitious. He affencted not vast Inheritances, nor grasped at the oppertunities of gain: So far was it from this, that tho he was Lord of all, yet would he possess nothing. Foxes have holes, saith He, 
Luk: 9.58.  and the Birds of the Air have Nests, but the Son of Man hath not where to lay his head. He choose, while in this World, to live in a state of Poverty and meanness. Though he was Rich, saith St. Paul 
2 Cor: 8.1.  yet for our sakes he became poor.  
He courted not the smiles of the Great, nor the Protection of the Mighty, nor insinuated himself into the Friendship of their favourites, that he might procure their Recommendations. He had an inviting opportunity to make his Court with Herod, who, as the Gospel tells us 
Luk: 23 8.  was desirous to have seen him of a long Season, but he made no use of that advantage. This great man got not a sight of Him, till he was dragged before his Tribunal as a Criminal. And tho one would think that in such a Juncture his own interest might have obliged him to have said or done something in order to gain the Princes Favour, yet he thought fit to disappoint both his expectation in working no Miracle, and his curiosity, by making no return to his Questions. And the result was that Herod and his men of War set him at nought 
Luk: 23 11.  and mocked him. O how different are the maxims of the holy Jesus from those of the world! the paths that he trod in, and the measures by which he governed himself, are not such as Flesh and Blood dictat or are pleased with.  
He aspired not after Crowns and sceptres, nor hunted for dignities and preferments, or Lucrative and honourable places, it is true he was a King, but his 
Jo: 18.36.  Kingdom was not of this World, and therefore when he perceived 
Jo: 8.15.  that the People would needs make him a King, He retired into a Mountain himself alone. He did not take our nature upon him, with intention to reign in it in its state of Mortality. He came into it, upon a more Noble and Charitable design, namely, to Recover his lost and bewildered Brethren the Children of Men, and to let them see, in his own practise, the ways that will infallibly led to a Glorious Immortality.  
He chased not applause and Popularity, acted no vain glorious and Ostentive Scenes to procure himself Reputation, and to get praises, I receive not honour from Men, saith he 
Jo: 5.41.  It was not their approbation and esteem, their hosannas and panegyrics that he aimed at in his appearances among them. And to the same purpose elsewhere 
Jo: 8.50.  I seek not mine own Glory. He courted not the airy Plaudites of the multitude, nor laid a project to get himself commended, and to be well spoken off. And therefore very often, when he wrought miraculous cures; He charged the Person to whom he did the favour, saying, see 
mat: 8.4.  thou tell no Man. One Reason of which injunction is very Piously asserted to be, 
Cur ergo Jussit cum tacere: ut instrueret nos o●nam gloriam devitare,& in mirificis actibus mail abscondi, quantum in nohis est, quam propalari Dionys: earth us in loc.  to teach us, not to be desirous of vain glory, and in doing our most Laudable actions to choose rather to ly unobserved, than to be proclaimed and pointed at. Our Blessed Lord did for a great many years Pass his Life in silence and obscurity. For tho he had always the power of working miracles, and might have Preached on the Divinest Subjects with the greatest advantages, as is evident from this, that even from his Childhood 
Luke 2.40.  he was filled with Wisdom, and the Grace of GOD was with him, and that being but twelve years old, he made such sage returns to the Questions of the Doctors 
Ibid. Ver: 46, 47.  that all who heard were astonished at his Understanding and Answers. Yet he concealed himself, and after that one notable appearance of his in the Temple, he continued in Subjection to his Parents, and lived with them hidden, and unobserved till the thirtieth year of his Age, when in obedience to his Fathers Commandment, he was obliged to enter on the public Execution of his Office, and to pursue the designs for which he was sent into the World. This Conduct of his is very opposite to the Spirit of Vanity and Ostentation; For they who are acted by that Spirit, cannot endure, if they have any notable accomplishments, or but fancy that they have them, they cannot endure, I say, to lurk and ly by unnoticed, but will readily catch all opportunities to set themselves off, to publish their parts, and make Parades, and by so doing, to engage as many as they can to admire and commend them.  
He despised the Vain Learning and Wisdom of the World. For we must not fancy that the holy Jesus had his head filled with Metaphysical subtleties and Speculations, with numerous Distinctions, and accurat Definitions, framed according to Rules of Art, that he studied Critically to acquaint himself with the several Systems and Schemes of philosophy, and with the other Sciences that the learned put such a Value on, or that he considered either them, or the Methods Prescribed for acquiring them, as the true ways and means to perfect his understanding, and to attain to the solid knowledge of either natural or Divine things. To form to ourselves such an Idea of our Redeemer, were very grossly to mistake him; For he design'dly put a slight on these vanities, knowing very well how naturally they tended to blow up Men with pride and presumption, and a conceit of their own sufficiency, and what vast prejudices they had done their Souls by immoderately applying themselves to the pursuit of knowledge, falsely so called, and by Methods which left the Grand and original evils of the inward Man, uncured and unremoved. For on the one hand, the Greeks by their pretended researches after Wisdom, became vain in their Reasonings, and the Jewish rabbis on the other by their critics and fabulous Traditions misunderstood the Sacred Oracles, and made the Commandments of GOD of none effect, and both turned irreconcilable and Virulent Enemies to that true and Divine philosophy, which the Son of GOD brought into the World, and published by the preaching of the Gospel, a philosophy which teaches the noblest Wisdom, and that unerringly conducts to the true and only happiness. And the means which it prescribes in order to attain to the solid knowledge of the Heavenly matters it treats off; and which the blessed Jesus himself did ever exemplify and recommend, are self denial, and simplicity, Purity and humility, and fervent Prayers, issuing from an Heart surrendered to GOD, in vacuity and emptiness. These are the Keys that unlock all the Mysteries of this Sacred philosophy.  
Thus we see that our dear Redeemer was, throughout all His Life, a continual instance of the most eminent contempt of the World, and of all these things in it, which Pure, Blind, and mistaken Mortals, do so Vehemently desire, and so eagerlie Pursue. But for what end was all this? was it only to furnish us matter of Meditation? or that we might take occasion from it, to commend our blessed Saviour without needing to proceed to the imitation of Him? or shall we say that he did it in our stead, with intention to discharge us from doing the like? Or, in fine, that it is sufficient for us to reap the Merites of his contemning the World, tho we never comform to him in so doing? though these are very ridiculous and illusive pretences, yet they are the plain Language, if not of the Speculations and belief, yet most certainly of the Practices of too many who bear the Name of Christ; For their Conversations are the very reverse of his. H● despised the World, and they value it highly, he would not choose a state of pomp and Grandeur, of fullness and Plenty, and they pursue it with all their might. He possessed nothing, and they Grasp at all things, he affencted not the favour of the great, and they play the Parasites. He avoided dignities and preferments, and they ambitiously covet them. He sought not his own Glory in any thing, and they aim at theirs in every thing He slighted the Wisdom of the World, and they honour and esteem it, and vigorously labour to compass it, so th●t it would seem that Christians do not any more consider their Redeemer as their Pattern, and that they are become insensible of their obligations to comform to him as such.  
But some perhaps may imagine that tho' carrying at this rate, was necessary to our Redeemer in the quality which he bore, yet it is not necessary for us to carry so, and will in order to evince the no necessity, of comforming to his Example, in these instances, be ready to say more over, that many have had rich and affluent fortunes, and were surrouned with Pomp and Grandeur, have been the favourites of the great, bore honourable stations and preferments lived in the midst of applauses and commendations, were eminently Learned, and yet notwithstanding have been solidly virtuous, and did not decline from the Christian Life and Spirit. It is our ignorance and partiality to our Lusts and corruptions that make us think and talk at this rate. It was necessary that our Redeemer should live in the circumstances that we have declared, that thereby he might the more effectually convince us how necessary it was, that we should live as he did. The truth is, whatever accounts we give of the necessity of his contemning the World, that do not include our indispensible obligation to comform to him therein, cannot choose but be false and Destructive; For tho absolutely speaking, the Son of GOD was under no necessity to become the Redeemer of Mankind, yet after that his boundless, and immerited Love engaged him to undertake the work of our Redemption, and in order thereto, to assume our nature in a state of frailty and Temptations, as on the one hand it was necessary that he should despise that he would have us to despise, and teach us by his own practise what these things are which hinder our happiness, which turn us from the Love of GOD, and give nourishment and vigour to our Lusts and corruptions, so on the other, it is unquestionably our duty to look unto him as our Pattern, and come as near the copy that he hath given us as possibly we can.  
Now that these things which our Redeemer did avoid and despise, are of this nature, that is, that they nourish and confirm our Lusts, and turn us from the love of GOD, and consequently are effectual hindrances of our happiness, the Scripture declarations concerning them, do abundantly Evince; For as to Riches and great Possessions, and their ordinary attendants, pomp, Magnificence and State, and the rest, our Lord tells us 
mat. 6.24.  that we cannot serve GOD and Mammon, and upon the discovery which the rich Man in the Gospel made of his Temper and Inclinations, and of the fatal effects which his great possession had on him, he takes occasion to deliver this maxim to his Disciples 
Mat: 19 23.  Verily I say unto you, that rich Men shall hardly enter into the Kingdom of Heaven. And in St. Luke, he solemnly denounces a Woe to the rich 
Luk: 6.24.  telling them, that they had received their Consolations, that is, that they were to look for no more comforts and delights after this mortal Life is over, but that then they must enter on a state of eternal misery and dissatisfaction, or as others render the original word, that they put a stop to, or hinder their partaking in these Consolations that are solid and permanent. And we know how deplorable one of our Saviours Divine Parables 
Luk: 16 19.  represents his fate to have been, who was clothed in Purple and fine Linen, and faired sumptuously every day. To this purpose is that passage of St. John 
2. John 2.25.  wherein he exhorts the Christians not to love the World, nor the things of the World, the Riches, Pomps, and vanities, the Profits, Pleasures, and dignities of it, assuring them, that the Love of these things, is inconsistent with the love of GOD.  
And that praise and applause are of this same dangerous and hurtful tendency, is very plain from these words of our Saviour to the Jews 
John 5.44.  How can ye believe, which receive Honour one of another? That is, as long as you retain your ambitious Dispositions, and desire the praises of Men, and love to hear yourselves commended and applauded, it is not possible that you will become my Disciples, for I teach and oblige all my followers to be humble, and to avoid and despise whatever Ministers to Ambition, Pride, and vain Glory, and elsewhere we are  told that tho many of the Jewish Rulers were convinced in their Consciences, that Jesus was the messiah 
John 12 42.43.  yet because they loved the praise of Men, they did not confess him, nor became effectually His Disciples. They would not generously forfeit the esteem and commendations of Men, which so much Gratified their Pride and Vanity, that they might embrace the humility of JESUS CHRIST. The praises and esteem of Men do strangely cherish and support our Self-love, and heighten and improve these bog thoughts which we are apt to entertain of ourselves, and therefore a true Disciple Jesus will disregard and contemn them. Hence A. Kempis piously advices, that we should love to be unknown, and to be had in no reput. 
Ama nesciri& pronihilo reputa●i. De imit. Christ.   
And as to the Sciences and Learning of the World, that they ought not to claim exemption from being among the number of these things that are prejudicial to our Spiritual concerns will sufficiently appear, if we seriously consider. 1. That they furnish continual Temptation to Pride and self conceit. St. Paul tells us 
2. ●or: 1.  that knowledge puffeth up; And our Saviour remarks of the Jewish Doctors 
〈…〉 23  That they loved to be called of Men Rabbi, Rabbi; Their vain Learning did blow them up with such a huge conceit of their own worth and accomplishments that they imagined they might justly pretend to deferences and honour, and they were wonderfully pleased, when Respective Titles and Compellations were given them. 2. That they rob the minds of Men of that simplicity, that is necessary to dispose them to understand and entertain the Truths and Mysteries of the Gospel, and solidly to practise its Precepts. As to the Mysteries and Truths of it, our Lord informs us 
Mat. 11.25.  That they are hid from the Wise and Prudent. And the Learned by their subtleties and Distinctions, can put such Glosses on its Precepts, as that they shall not interfere with their Lusts. 3. That in our Laborious and eager Studies to attain them, they do so employ our Thoughts, so engross our Affections, and so exhaust our Time, that there is visible danger of being diverted from the sovereign Object of our Love and Desires, and from attending to, and complying with his Voice and Calls, his Motion and Suggestions; For, in effect, as the Author I not long since mentioned 
Oe con Divin. Tom 5 C. 2. p. 48.  Observes, God doth little notice the Matter of those Objects that alienat and estrange us from him. It is all one to him, whether it be Silver and Gold, or Meat and Drink, or Women or Books, or the sensual Ideas of Pleasure, or speculative Ideas. What Flesh and Blood are to a lustful person, and what Silver and Gold are to the Covetous, the very same are Chimerical Ideas or a library to the Learned, excepting only that this latter kind of Idols. I mean our speculative Ideas, is more pernicious than the former, because it imposes on us with more specious Pretences, appears to us as if it were Divine, is held for the true Way of going to God, and even by some Learned Men, is taken for the Contemplation of God, and of his Substance, with which they imagine that they are allowed to converse, whereas indeed they do but entertain themselves with their own Reveries.  
These, and a great many more of the same Nature, are the too common Attendants of the Learning and Wisdom of the World; But then, if Human Sciences could be separated from these Inconveniencies which certainly is extremely difficult to be done, one might innocently enough make them the Matter of his Recreation now and then, especially when he looks into them, not with intention to gratify a vain curiosity, or to get a Reputation and a great Name, but with the pious and charitable Designs of doing Good to such as stand in need of Relief this way; For such is the Genius of the World at present, that there is no access to vast Numbers of Men, but by the way of Reasoning and Speculation, and it is a signal Art of Charity, in such as are qualified for doing it, to endeavour the reducing them to Christian Simplicity and the Mortification of vain Curiosity, which is the Method that the Gospel and the Example of our Saviour recommend unto us, to endeavour I say, the reducing them in a way suited to their Gust and Relish. And there is good Ground to think, that one Reason why God, who is willing that all should come to the Knowledge of the Truth, and therefore graciously condescends to furnish Means proportioned to the Dispositions and Capacities of each one, did raise up the Learned St. Paul that he might be Instrumental to convert the Philosophers of his time, by accosting them in their own Dialect and Methods. And hence himself tells us 
Rom. 1.14.  That he is debtor both to the Greeks and Barbarians, both to the Wise and the Unwise. The Station and Charge with which he was invested, did oblige him to become 
1 Cor. 9.22.  all things to all Men, that he might gain some. And accordingly, we find him endeavouring to reclaim the Learned Athenians from their Idolatries and Superstitions 
Acts 17 22, 23 &c.  by Reasonings founded on the solidest Principles of philosophy. And indeed, since Atheists, Deists, and Libertines, employ their Wit and Learning to dishonour and reproach Religion, it is but Just that they should be beat back with their own weapons, and be made sensible that the Cause of God and Religion hath infinitely the Advantage on its side, and that all the sorry Oppositions that they make unto it, are but so many evidences of the darkness of their minds, of their partiality to their lusts, and of their having abandoned the most universal and most Sacred dictates of Right Reason. Tho in the mean time I am fully satisfied, that as the gross miscarriages of those who profess to believe that there is a God, and who own the Christian Religion, their living as if there were no God, and their continual disregard to all the Precepts of the Gospel, have opened the sluices to Atheism, Theism, and Libertinism, so the most effectual way to recover such as are infected with these evils, would be, that Christians, and particularly, such as set up for Defenders of the Christian Cause, did themselves exactly led their Lives according to the Rules of their excellent Religion, and were truly Devout and Serious, Humble and Self-denyed, Just and Charitable, Pure and Sober. This would be of greater Force to convince and reduce the witty Gentile-men, than all the Reasonings in the World. Living Instances of Piety, and a Conversation that is a just Transcript of the great maxims of Christianity, have in them such Demonstrations of the Being of a GOD, and the certainty of Religion, as cannot be evaded by Tricks and Sophistry.  
These and the like Pious and Charitable Motives, may justify one's looking into human Sciences. But then we must be infinitely careful to guard against these very dangerous dispositions, and base ends, that will be apt to insinuat and gain ground upon us, both in the pursuit and possession of them. And the Truth is, when we seriously consider, how vastly uncertain, or false, or useless they are in most things, how exceedingly they distracted our Minds, and divert them from their true Objects; That is, From GOD and Divine Things; How short our time is, and how many of these precious Hours that were given us, in order to prepare and fit our Souls for the Bliss and Glories of the other World, are exhausted in acquiring them. How much our having our Heads filled with absurd and ludicrous Ideas, indisposes us for the admission of these Truths, which are Solid and Real and Satisfying, and how all these vanities about which we have spent so much time and travail, will disappear and vanish for ever, or become absolutely unprofitable at our entrance upon Eternity. And when, in fine, we call to mind what St. Augustine hath long since said of them. The unlearned arise and take Heaven by force: 
S●●gunt indocti& Coelum rapiunt,& nos cum doctrinis nosiris, sine cord, ecce ubi voluntamur in carne& sanguine. Confess. lib. 8 cap. 8.  And behold we with all our Learning are so stupid as to continue wallowing in Flesh and Blood. I say, when we seriously and in could Blood consider these things, they cannot choose but convince us, how much it is our Interest to mortify our vain curiosity, and not to allow ourselves to be insatiably carried out after these things, which for the most part have but the Name of Sciences, and no more.  
It is true indeed, some have been Rich and Great, and Favoured and Applauded, and Learned, and yet have been very sincere Christians. But then it is very certain, that such Instances are infinitely rare. Not many Wise Men 
1 Cor. 1.26.  after the flesh, saith St. Paul, not many Mighty, not many Noble are called; That is, are wrought on and converted by the Gospel, and led Lives according to the Maxims of the Christian Religion. There are but very few who can retain Poverty of Spirit, Temperance, and Heavenly Mindedness in the midst of Riches, Pomp, and Splendour, and be Humble and Self-Denyed, when Applauded and Learned. An honoured Humility, 
Magna prorsus& rara virtus humilitas honorata Bernard. in Ado Dom. Ho 4  saith St. Bernard, is indeed a great virtue but very seldom to be seen. Now it is plain, that a few singular Instances cannot be a sufficient Foundation whereon to build a general Rule, nor evince that all persons can retain their Innocence in such Circumstances as we have mentioned. It is possible there may be one now and then who shall be Proof against Drunkenness, thô he have plenty of the Delicatest liquours in his offer, and another who shall not violat his Chastity, thô he be in Company with a Prostitute, and assaulted by her catching insinuations. But it will not follow that all others may safely adventure on these or the like Temptations, for certainly such as are Conscious of their own Weakness, and whose Experience hath taught them what these Things or Circumstances are, the Possession or Presence whereof do inevitably involve them in sin, are indispensably obliged to keep out of their way, or abandon and renounce them. It is without doubt on this Principle that the Injunction which our LORD gave to the Rich Youth in the Gospel is grounded, 
Mat. 19.21.  If thou wilt be Perfect, that is, become a true Christian go and sell all that thou hast, and give to the Poor, and thou shalt have Treasure in Heaven, and come and follow me. It were very absurd to imagine, as some do, that this was said only to try him or to discover to him the latent hypocrisy of his heart, without any intention to oblige him actually to forsake all that he had, or as the Romanists affirm, that it is only a Counsel of Perfection left to our choice and discretion, and which one may omit without any hazard of his Salvation, One, say they, may laudably enough practise it, and so do a Work of Supererogation, but also he may forbear the practise of it,& yet not forfeit his Interest in Heaven. To state the Matter thus, is treacherously to betray the Souls of Men. It is indeed a Counsel of Perfection, but it is such a Counsel, as then indispensably obliged the Rich Youth, and still obliges all in his Circumstances and Dispositions strictly to follow it; For it is evident that our Lord doth here propose the Terms which we must resolve to accept of, in order to become his true Disciples, and to partake in the Glorious privileges that are entailed on all such, and these are, To forsake all and follow him. Now this may be done either Inwardly in Heart and Affection only, or outwardly and in very dead also, by actually abandoning and parting with all that one hath, and following the Lord Jesus in a State of Poverty and Meanness. It is the common acknowledgement that to do this is the Duty of Christians in times of Persecution, when they are called publicly to confess and adhere to their Saviour, not with the loss of their Goods only, but of their Lives too. But certainly to confine the doing of it to such Junctures as these, which may but seldom happen, and to deny that it is obligatory at all times, is a very dangerous mistake, for undoubtedly, when one finds by Experience, that notwithstanding all his Care and Watchfulness, his Riches and Possessions prove continual Snares and Temptations to him, that they distracted his thoughts and engross his affections, that they stifle his Love to GOD, and his Charity to Man, that by Means of them his Devotions become flat and languid, and his Soul more and more defilled, with covetous desires and veking cares, it is his Duty generously and cheerfully to forsake all, and so to rid himself of the hindrances both of his Perfection and Salvation. And that this was the case with this Young Man, the Issue makes evident; For we are  told 
M●t. 19.22.  that when he heard what our LORD required of him, He went away sorrowful, for he had great Possessions. The holy Jesus who knew 
John 2.25.  what was in Man, saw his inward temper and disposition, and that his heart was glued to his Riches, and therefore he prescribes to him at once both the remedy of his Covetousness, and the Means of arriving at that Perfection to which he came to call Men by the Gospel, by Enjoining to forsake all and follow Him. For our predominant lusts, if we would have them rooted out, must be starved: We must deprive them of whatever ministers food and nourishment unto them. We do but play the Hypocrites when we pretend that we would have our corruptions mortified, and in the mean time keep ourselves in these Circumstances, and retain these things which fortify and strengthen them. And we may as reasonably expect that an unclean person shall mortify his wantonness by frequenting the Brothelhouse, or a drunkard his excesses by constantly exposing himself to the temptations of the Tavern, as that one who is covetous can be weaned from the World as long as he holds it hard and fast in his arms. It is true indeed, one may be very poor, and yet very covetous, but then it is justly presumed, that he would be much more so, if he had an opulent and plentiful Fortune. 
Crescit amor nunimi, quantum ipsa pecunia crescit.  For it is a well grounded Remark, that Covetousness increases in proportion to the Increase of Riches, it is as the fire, that saith 
Prov: 30.16.  not is enough. He that cannot moderat his appetites in a state of poverty and indigence, will certainly be less able to do it, when he hath the means and opportunities of Gratifying them to the full.  
But then as to these whose weak part lies not on this side, who can be Poor in Spirit in the midst of plenty and affluence, and be humble and spiritually minded, when Surrounded with state and Magnificence, who can consider their enjoyments as Memorials of the Divine Bounty, and take occasions from them to sand up their Hearts to the sovereign Bestower in Praises and grateful Acknowledgements, who look on them not as their own property, but as his Donatives, and employ them not to gratify their vanity, but to advance his Glory, who are dead to them, even when they possess them, and can willingly part with them whensoever he pleases, they, I say, who are found in these dispositions, with regard to the World, have abandoned it in Heart and Affection, and such may possess it without prejudice and disadvantage to their Souls; For they 
1 Cor. 7.29.30, 31.  rejoice as if they rejoiced not, buy as if they possessed not, use the World as if they used it not, knowing that the fashion thereof passeth away. Thô they live in the midst of Riches and Pomp, yet they live above them. They can view their Possessions and not be puffed up, enjoy them, and not set their Hearts upon them, keep them without anxious fears, and distribut them without grudge. But then, as was formerly noted, they of this sort are exceedingly thin sown, and before one adventures to determine that himself is of the Number, he must deal very impartially by himself, study to know his own Heart well, and critically observe all its Motives, that it do not impose on him; He has very good reason to suspect it, for it is extremely deceitful, and will suggest specious Glosses to palliat very bad inclinations and practices. And the World also hath its own fair and seeminglie reasonable pretences, whereby to recommend itself to our affections, and to engage us in an immoderat love, and pursuit of it; So that we cannot proceed here with too much Caution and Wariness, lest we make choice of, and keep ourselves in Circumstances, which by reason of our habituallie vicious dispositions, may prove a continual snare unto us, and insensibly turn away our desires from GOD and Divine Things.  
Upon the whole we may be sufficiently convinced that our dear Redeemer, in exemplifying unto us so generous a contempt of the World, intended not arbitrarily, and without just reason to impose hard tasks on us; No sure, he considered our weakness, and consulted our advantage. He saw very well what these things were that turned away our Hearts from GOD, that rendered us listless to his Calls, kept us from complying with his loving Invitations, and made us uncapable of his Divine Communications, that increased our distempers, and hindered our cure, and in a word, that were the great obstacles of our Eternal Happiness, and therefore the more clearly to discover them unto us, he sets before us the Glass of his own Example, and to engage us the more effectually to abandon and avoid them, he strictly enjoins us to trace his Footsteeps. But,  
2. Another particular, which we find eminently exemplified to us in the Life of our blessed Saviour, is self-denial. It is true indeed, the things insisted on under the foregoing Head, were notable Instances of self-denial. But here I understand these that are more strictly and more immediately such, That is, not only his not gratifying the inclinations of that Mortal Humanity which he had assumed, by denying them these things that were pleasing and grateful; but moreover, his acting contrary to them, his choosing and cheerfully embracing or undergoing these things that did choke and displease them. The first and great Lesson which our Lord taught his Followers, was deny thyself, and take up thy across, and that they might learn it with the greater speed and accuracie, he exemplified it to their view in his own practise, self-denial like a precious Vein run throughout all his Life. He wrote this amiable Copy in such legible and conspicuous Characters, that it justly astonishes that they who profess to be his Followers, take so little notice of it, and do not endeavour more exactly to transcribe it.  
He denied his own will, this we are frequently and expressly assured of. I seek not mine own will 
Jo: 5.30.  saith he, but the will of the Father which hath sent me, and again to the same purpose 
Jo: 6.38.  I came down from Heaven, not to do mine own will, but the will of him that sent me. To which passages I add these notted words of his, wherewith he concluded that Address which he made to his Father a little before his Passion 
Luke 22.42.  Nevertheless, not my will but thine be done. O who can fathom the depth of the Love of Jesus! That matchless and astonishing Love which made him, who was Perfect Innocence and Purity, put himself in a State wherein he was obliged to deny his own Will! But for what end did he give us this surprising Instance of self-denial? Was it only to furnish a Theme for our Meditations? Was so noble a copy set before us only that we might look upon it? Or shall we say that we are no farther concerned in it than to reap the Merits of it? Did he so strictly deny his own Will, that we might follow ours with greater liberty? O far be it from the devout Followers of the Lamb to entertain such self flattering thoughts. It is indeed our Duty to meditat on this Instance of his self-denial, but then our Meditations on it must terminat in a careful Imitation of it. And though our LORD hath merited for us in denying his own Will, yet we cannot on solid Grounds hope to partake in what he hath merited, but in comforming to him by disclaiming and renouncing our wills. The corrupt will of Man is the source of all sin, and to follow it is the short and assured way to Damnation. All our villainous lusts and passions, our vicious inclinations and appetites are nothing else but different appearances and postures of our depraved will. All the sins that we commltt either inwardly in our Hearts, or outwardly in our Lives, are but so many compliances with its wicked counsels and suggestions. This is the grand enemy of our Souls, and by means whereof, the Devil hath such power over us, and leads us captive, and keeps us from the Love of GOD and from Happiness, for it is not possible that we can recover the Love of GOD, nor consequently be Happy in the Fruition of him, to which the Love of him is an essential and indispensible Prerequisit, as long as our will is at variance with His. There can be no true Love, where there is a flat and direct opposition of Wills. An Union of Wills is necessary to constitute a reciprocal or mutual Love. Now our corrupt wills, as such, can never unite with the Holy Will of GOD, and therefore we must deny and renounce it, we must not follow its motions, nor listen to its counsels, we must check and contradict its inclinations and tendencies, we must accustom it to yield and submit to, and acquiesce in all the Expressions of the Divine Will, both Preceptive and Providential, thô never so choking and disagreeable to it, and must continue treating it at this rate, till all its corrupt byasses expire and die, and till by the Power of Grace it be renewed, and become one with the Will of GOD, willing nothing but what he Wills desiring nothing but what he Desires, loving nothing but what He Loves, and delighting in nothing but what he delights in. It was to engage us to do this that our Redeemer hath set before us this endearing Instance of self-denial. He denied his own will that he might teach us to deny and disclaim ours. And O how unbecoming is it, that the Members should be dissonant to the Head, and the Disciples carry otherwise than their Master, that he should deny his will, and they flatter and cherish and follow theirs, that he should ungainsayingly undergo whatever was imposed on him, and they kick and spurn and draw back, that he should meekly acquiesce in all Providences, and they fret and murmur and repined.  
Another Instance of His self-denial is, his not pleasing his Senses. He did not procure for himself, as he could have very easily done, these things that might delightfully entertain and gratify his Seeing and Hearing, his Tasting, Smelling and Touching, no beautiful and agreeable Objects, no Melodious Harmonies, no odiferous Perfumes, no exquisite Delicacies, no closs and well furnished Chambers, no Beds of down, no soft and pompuous Apparel, no none of these things. He cautiously abstained from all these sorts of Satisfactions, and contented himself with what was simply necessary. The Circumstances that he choose for himself in this World, were poor and low, and not calculated to afford sensual Gratifications. He passed the most of his Years with his Parents, Persons of a mean condition, who, we may suppose, were not furnished with the Means and Advantage of curiously pleasing the Senses. And when he appeared under a public Capacity on the Theatre of the World, we shall still observe the same Self-denying Strain in him all alongs: A little Bread and Fish, and and 
Psal. 110.7.  a drink of the Brook in the way, were his ordinary Meals, and thô sometimes he employed his Miraculous Power to provide for the Necessities of others, 
Vide Ham: in Loc.  yet never, that we find, to relieve himself, no not in that extreme hunger that seized on him, 
Mat 4.2.  after his forty Days Fast. It is true we find him now and then present at Festival Entertainments, but then, besides that this fell out but very seldom, his Design in complying with such Invitations, was not either to gratify any sensual inclinations, or to countenance the sins of those that invited him, as the censorious 
Mat: 11.19.  Pharisees maliciously suggested, but that by freely and familiarly eating and conversing with sinners, he might the more easily gain ground on their Hearts, engage them to become true Penitents, and so heal their Spiritual Maladies. And that this was indded his Aim, is evident from the apology which he makes when reproached for eating and drinking with Publicans and Sinners, they that be whole, saith he, 
M●t: 9 12.13.  need not a Physician, but they that are sick. And, I am not come to call the Righteous but Sinners to Repentance. We find also that once, and perhaps twice, if the history of the sinful Woman in St. Luke 
Luk. 7.  be different from that recorded by the other Evangelists 
Mat. 26. Mark 14. John 12.  his Body was anointed with a precious and sweet smelling liquour, but then it was not the fragrancy of the ointment that pleased him so much, as the great Love and Devotion wherewith it was offered. And besides we may remark, that our LORD did not fix on the sensible Pleasure which this fragrant ointment did afford, but presently improves it into a Memorial of his approaching Death and Burial. She is come before hand, as St. Mark hath it, 
Mark 14.8.  to anoint my Body to the burying. And indeed it would be infinitely our Advantage, if after his Example, we did mingle our sensible Satisfactions, with serious affecting Thoughts of our Change and Dissolution; This would certainly lessen and even damp their ensnaring Sweetness, and prevent their too deeply rooting in our Hearts. But though we may meet with some few and rare Interspersions of Pleasure in the accounts that are given us of our blessed Saviour's Life, which his gracious and charitable Inclinations to promove the Salvation of poor Sinners made him comply with, without any self gratifying designs, and which that untainted purity that he ever preserved in his Heart, and his having nobly overcome the World, and all its vain delights, did set him above the reach of receiving any disadvantage from, yet doubtless he lived a Life of great Abstinence and severity. That Passage concerning him in one of the Prophetical Psalms, 
Psal. 109 24.  and which certainly was accomplished in him, this is a new Proof of this. My knees are weak through fasting, 
Habet● consolationem, O Monache, Jejunando, fiquidem& Dominus hec fecit. Hierom. in loc.  and my flesh faileth of fatness. And the last Entainment which he received in this World was 
Psal. 69.21. Joh. 19.29.  Vinegar and gull.  
What now shall we say to these things? Must they who pretend to be Followers of JESUS content themselves with being Spectators only of this Part of his self-denial, Did he deny himself the Gratifications of his Senses, that he might procure them the liberty to indulge theirs? Did he led a life of Abstinence and Severity, that they might pass their Lives in Softness and Effeminacie? Did he content himself with what was simply necessary, that they might glut all their appetites, and swim in superfluities? Did he make his Meals of what was common and ordinary, that they might be allowed to feed on studied Delicacies? Such apprehensions as these are not only absurd but Antichristian. I was a little surprised to remark, that a Learned Writer amongst many good Things, hath let fall a Passage which seems too much to flatter the Inclinations of the old man. One, saith he, 
Et praecipue miratur immensum illum D. Jesu amorem, qui lautitiis omnibus lubens caruit,& aceto se ac felle potari passus est, ut iis, qui sui sunt, in favore numinis pinguia comedere, ac dulcia bibere daretur. Wi●sius Oecon: Foed. Lib. 3. C. 12. N. 99.  Eats and Drinks to the Glory of GOD, when especially he admires that boundless Love of the LORD JESUS, who willingly wanted all sorts of Delicacies, and suffered himself to be entertained with Vinegar and gull, that they, who are his own, might, in the Favour of GOD, be allowed to feed on fat Morsels, and drink sugared liquours. In which words it is plainly enough intimated, that the Design which our Redeemer had in denying himself the pleasures of Sense was, that by his so doing, his Followers might have a Liberty granted them, to take for themselves the delicatest and most gratifying Entertainments, both as to Eating and Drinking. I am sure his Primitive Followers made not such self flattering improvements. St. Paul acquaints us with his own practise, telling, 
2 Cor: 4.27.  that He was in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in could and nakedness. He did not, it seems, dream of any Flesh-pleasing allowances to have been procured to him by the self-denial of his Redeemer, as neither did these Holy Souls, who for fear of falling short of Conformity to him in his abstinences, retired into the Deserts, and avoided the occasions, and abandoned the Advantages of gratifying their Flesh and Senses. Our blessed Saviour in going before us in the Paths of self-denial intended, not to absolve us from disclaiming our several Satisfactions, but to engage us the more strictly to do it. He knew well that our Senses, now in this state of degeneracy and corruption, are as so many Passages, by which the Devil and Sin and Creatures get entrance into our Hearts, and take up that room, and engross these Affections that of Right belong to GOD, and that by indulging our sensual Inclinations, we contract a wretched insensibility as to Heavenly Things, we cannot see nor relish them, nor be affencted with them: That the true way to preclude access to these our great enemies, and to preserve our Souls in a State of Freedom and Vacuity, and so as they may be still capable of Divine Impressions and Communications, is to confine our Senses, as much as possible we can, to what is simply necessary, and resolutely to deny them their inordinat cravings. He knew that as long as we are in this World, we are in a State of trial and Penitence, and that to abound in sensual delights does not suit a penitential Life, or a State of trial, in which we ought carefully to avoid, and not to invite and court temptations. It was upon these and the like Accounts that our LORD did think fit to engage us by his own Example to the denial of our Senses. But in the mean time, tho the Religion which he hath taught and exemplified unto us be very strict, yet it is not cruel; It obliges us only to disclaim what is hurtful and prejudicial to our Souls, not what is necessary to the support and mantainance of our Life. What nourishes our lusts, not what preserves our Bodies, yea and in case of habltual Tendernesses, or when our Spirits are exceedingly wasted through fatigue and travail, and exhausting employs, it allows the use of these things which a more healthful and vigorous Constitution, and sedentary Life, may well spare. Drink no more water, saith St. Paul to Timothy 
1 Tim. 5.23.  but use a little Wine for thy stomachs sake, and thine often infirmities. But then we must diligently watch that out old man do not insinuat himself under these pretences, and urge us to the undue gratification of his corrupt appetites, and that we do not rest in any Creature for itself, or as it is the means of our satisfaction, but that in a grateful Sense of the Divine Bounty, and of our being unworthy to receive the least Favour, we ascend towards, and devoutly adore the Everliving and Inexhausted Original of all that is good and sweet and agreeable, resolving firmly to consecrat our Strength and Faculties to his Honour and Glory, and longing till we be allowed to drink immediately out of the Well head.  
But further, he denied his Ease. He lived a Life of continual Toil and Labour, his very Infancy was not exempt from uneasiness. He had no softening Baths wherein to cherish his tender Body, nor any downs whereon to repose it. The Manger or hard Pavement of a Stable was his Cradle, and the Straw his Pillow. And when a little more advanced in Age, though still a Child, he travelled on Foot with his Parents, from 
Luke 2, 41.42.  Nazareth to Jerusalem, to Celebrat the Passover, and from Jerusalem back again to Nazareth, which was a Journey that required several Days to accomplish it. So that very early he began to undergo Fatigue and Inconveniencies. He accommodated himself to the mean Circumstances of his Parents, and desired not these Advantages which no doubt the Richer sort made use of in their Travels to the Holy City, when at any distance from it. And during the time of his abode with his Parents, he did not pass his Years in Ease and Softness; For though we have no particular Accounts how he was employed for a great part of his Life, yet we have ground in the general to believe that he learned and did work in his supposed Father's Trade; Is not this the Carpenter, the Son of Mary? Said his Country-men 
Mark 6.3.  by way of reproach, which sufficiently intimats what in part his Occupation was, and that he gained his Living by hard Labour, and after his entrance upon the public Discharge of these Functions that were incumbent on him as our Redeemer, we are abundantly informed what Toils and Hardships he all along exposed himself to. We find him, in this Period of his Life, sometimes fatigued with long journeys, travelling from Village to Village, and from City to City, without ever employing those Conveniencies that would render his journeys easy and pleasant, excepting that once for a little way he road upon an Ass, 
Mat. 21.12. &c.  in order to fulfil a prophecy: At other times he endures the sharp Colds of the Night, watching while others take their Ease and Rest, and undergoes the Heat and Drought of the Day, in Hunger and Thirst, and toilsome Attendance.  
How loudly doth this way of Living call upon all that would be accounted Followers of the Lamb, to shake off their softness and love of Ease. Did our Redeemer toil and travail, and shall we sit with our hands in our bosom? Did he gain his Living by hard Labour, and must we have our Bread in idleness and ease? Did he deny himself the Use of these Conveniencies that are so pleasing to Flesh and Blood, and shall we grasp at them as often as we can, and grudge when we want them? Did he rise betimes, and sit up late, and watch whole nights, and shall we think it hard to break our sweet Napps for some hours? 
Pudeat enim pu: deat in voluptatibus nos vitam exigere, cum Christus Jesus inter miserias& aerumnas illam ad mortem usque traduxerit. Ver. Christ: Lib. 1. C. 14. P. 80.  What shane is it for us who profess to be Christians, saith the devout Arndius, to pass our Years in softness and pleasures, when Christ Jesus lead his Life amid Miseries and Uneasinesses, even unto Death? The truth is, our corrupt natures are very fond of ease, we would fain have all things brought to our Hands, without being obliged to undergo any troubles. We do even in this Life of Penitence, strangely affect the Circumstances of paradise, in which we had all things for the taking, without toil and without labour. But alas, we often forget that we are lapsed Creatures, and become miserable Exiles from our native Country, and that, if we would again recover it, we must travail to it through hardships and difficulties, and a continual self-denial. It was to teach us this, and to engage us to do it, that our Redeemer, as long as he continued on Earth, did deny his own Ease. For I think, it is very evident, that the more easy and soft ones Life and Circumstances are, the less mindful he will be that he is in a state of Banishment, the less desirous of recovering his forfeited paradise, and the less disposed to enter upon penitential and flesh crucifying Examples; His feeling no hardships and inconveniencies, keeps him in love with his present state, and with the things that minister to his ease, and makes him wish their continuance, and loathe to part with them. Whereas he whose condition is the very contrary, hath the opposite Advantages, That is, is more easily kept in mind, that he is a Traveller, and more apt to entertain desires of reinheriting his lost Happiness, and to undergo what will be necessary to qualify him for it. And indeed, if they, whose Circumstances oblige them to deny their own ease, by cheerfully embracing such a State, make it their Choice as it is their Lot, and undergo Toil and Labour in the Spirit of Penitence and Devotion, frequenty calling to mind, and bewailing their defection from GOD by sin, as the source and cause of all their miseries, bearing with Patience all the uneasinesses to which it exposes them during this Life of trial, that by tasting the bitter fruits of sin, they may hate it the more, and dy unto it, invocating with Fervour, and humbly depending on the Holy Spirit for his Divine Supports, Assistances and Operations; And in fine, gratefully acknowledging and adoring the Bounty and Love of GOD, who Graciously furnishes them the Means and Advantages of working out their Salvation; If, I say, they, whose Circumstances oblige them to deny their own ease, did carry after this manner, in following their laborious and toilsome employs and Occupations, I assure myself that their Devotions would be much more acceptable to GOD, than these soft and easy Devotions which are performed in the Closet by such as swim in all sorts of sensual Gratifications.  
3. The next Particular which I shall consider as exemplified to us in the Life of the Holy JESUS, is a State of Sufferings and Tribulations. He was indeed 
Isa. 53.3.  a Man of Sorrows, and acquainted with Grief. All his Life was a continual succession of new scenes of Troubles and Calamities. The Blessed Jesus as a very Reverend& Pious Author observes, 
Great Exemplar P. 359. N. 5.  had never but two D●ys of Triumph all his Life, the one was on his Transfiguration upon Mount Tabor, the other in his riding into the holy City, and they both were allayed with sorrow; For in the Day of his Transfiguration, Moses and Elias appeared to him, telling him what great things he was to suffer. And in the Day of his riding into Jerusalem, the view which he had of the sins and approaching ruin of that City, made him  shed Tears in the midst of the Acclamations wherewith he was surrounded. O how short lived were his Triumphs in this World, and the little warmth of a springing Joy which he felt, how was it abated by his afflicting Prospect of the unbelief and ingratitude of an unkind World! He had Experience of all sorts of Tribulations, suffered both inwardly and outwardly; He hath gone before us, bearing our griefs, and carrying our sorrows, 
Isa. 53.4.  that he might encourage us to follow him in the Paths of Sufferings, which are the assured Way to Rest, and Bliss, and Glory.  
His outward Sufferings were of different kinds, and in great Numbers, and very heavy and most sensibly afflicting. Let us glance at a few of them, and learn of our great and adorable Exemplar, as we go alongs, to endure the across, and despise the shane.  
He underwent severe and outrageous Persecutions. This sort of Calamities commenced with his very Birth; For no sooner was he brought forth into the World, but he was 
Mat. 2. ●3.  obliged to flee into egypt, and there to shelter himself from the bloody designs of Herod, who sought after his tender Life. And when in more advanced Age. he began publicly to do Offices of Kindness to the Children of Men, and to give them the most winning Expressions of his Good Will, then it was that his Persecutions became more cruel and more constant. Then it was that, as it is in a Prophetical Psalm 
Psal. 109.4.5.  for his Love they became his adversaries, that they rewarded him evil for Good, and hatred for his Love. Some watched his Actions, 
Mark 3.2.  that they might have ground to accuse him. Others endeavoured to catch him in his Words, 
John 8.5.6.  by proposing Questions that might ensnare him. Some secretly 
Mark 3.6.  plotted and contrived his ruin. Others waited opportunitys to put those bloody Counsels in execution 
Jo. 10.39.  Some once and again attempted to ston him. 
Jo: 5.59.10.31.  Others lead him to the brow of an hill, 
Luke 4.29.  that they might cast him down headlong. Thus was he driven from place to place, and as it is in the forecited Psalm 
Psal: 109.23.  tossed up and down like the locust, till in end they seized on his Sacred Person, after which he was treated with all the instances of Rudeness, Disrespect and Cruelty, that the most inhuman and barbarous malice could suggest or invent.  
And now since our Redeemer was exposed to continual Persecutions. ought his Followers to expect or desire Exemption from them? Must they look for better Treatments from the wicked World, than their LORD met with in it? Hath not St. Paul assured us, 
2 Tim 3.12.  That all they who will live Godly in CHRIST JESUS shall suffer Persecution? Shall we say that this maxim holds good only when the Church is infested by the open enemies of the Christian Religion? How absurd were it to assert this? Are not the Spirit and Life and Doctrine of the Holy Jesus as unacceptable to Men of corrupt, worldly and carnal minds, to Men acted by their selfish designs and blind prejudices as ever, whither they be without or within the Church? And will not they of such dispositions be as ready to hate, reproach and malign these things as ever? Will their mere outward and formal profession of Christianity reconcile them to all the Consequences of the practise of a genuine and severe Piety? And though they may not always push to the utmost rigours and all sorts of Persecution, yet will it follow that they will abstain from some kinds of it, against such as live Godly in CHRIST JESUS? In the mean time, the Followers of the Lamb must be infinitely tender that they do not by their impudence or miscarriages, draw persecutions on themselves. But if it shall please GOD, even when they led Holy and Innocent, Harmless and circumspectly Lives, and do all the Good they can to every Body, both by their Examples and Instructions, to dispense unto them this sort of Calamities, they ought meekly to undergo it, and to rejoice that GOD thus calls them to partake in the Sufferings of his Son, and to remember that our LORD 
Mat. 5.10.  hath pronounced them Blessed who are persecuted for Righteousness sake.  
Again, our Redeemer suffered sadly in his Reputation, He was loaded with the most hideous Calumnies. Though he was Innocence itself, and never did any thing that justly deserved the least Censure, yet the most atrocious villainies were charged on him. His amiable Excellencies and Divine virtues, to which he did not merely pretend, but really possess, were bespattered by the foul and injurious aspersions that were upon them by black mouthed Calumniators. That mighty Power by which he wrought his Glorious Miracles, was attributed to his having compact with the Devil. He casteth out Devils, say they 
Mat. 9.34.  through the Prince of Devils. Though his Zeal for GOD was singular, and his Worship Pure and Genuine, yet he must 
Jo. 8.48.  pass for an Idolatrous and Schismatical Samaritan, and 
Jo. 10.33.  a profane Blasphemer. Though he was incomparably Wise, and taught the Maxims of true and solid Wisdom, yet he was accounted as a Fool and a Mad-man. He hath a Devil 
Jo. 10.20.  and is mad, why hear ye him? Truth itself is reputed 
Mat. 26.63.  an impostor, and the Faithful witness 
Jo. 7.12.  a deceiver of the People. The best and most peaceable Subject that ever was is held 
Luke 23.2.  for a seditious person, and he by whom Kings reign as an enemy to Caesar; He whose Holiness was Purer than the Snow, and more shining than the Light, is characterised as a Sinner, a gluttonous man 
Mat. 11.19.  a wine-biber, and a friend to publicans; And perfect Innocence is numbered among transgressors, 
Isa. 5.3.  and treated as a Criminal.  
Thus it was with the harmless Lamb of GOD, these and such like were the Characters which the World entertained him: These were the deferences that were paid to his Divine virtues, and the kind Constructions that were put upon his most Laudable Actions. And shall his Followers grudge to share with him in the same Circumstances? Would they have their Reputations secured from the attacks of calumny, when his was so extremely loaded? Shall they fret and kick and be uneasy, if their Good Name be touched in the least. when he so meekly underwent the severest instances of Reproach? Alas it is a secret and latent pride, that makes us so sharply resent these encroachments which we think are made upon our Honour. It is because we think too highly of ourselves, and of our own worth that we are so fond of the good Opinions of others, and that we cannot digest these charges that suppose weaknesses and imperfections to be in us. But if we were Wise, we would cheerfully embrace and welcome all these Treatments which choke and mortify our pride and self-esteem, and reckon that we receive but our Just Deservings, thô all the calumnies in the World were heaped on us, seeing we are but sinful, impure and corrupted Creatures. It is indeed our Duty to carry so Unblamably and Innocently, as that none may have any just ground to asperse our Reputation; But then, if after all our Care and Circumspection, the mouths of Calumniators be set loose against us, we ought to beat all their reproachful Speeches in Humility and Patience, reckoning with ourselves, That 
Jo. 15.20.  The Servant is not greater than his Lord, and that 
Mat. 10.25.  If they have called the Master of the house Beelzebub, how much more shall they call them of his household? And since the Righteous and the Innocent JESUS passed for a Sinner, why should they who are truly sinners be ambitious to pass for Saints? Since the Wisdom of the Father was accounted folly, why should real folly pretend to be reputed Wisdom? if the most perfect Actions were misconstrued, and the most excellent virtues clouded with reproach, who can expect that Imperfect ones should escape a Censure? If he, whose holiness was absolutely complete, was esteemed to have none at all, why should we who have none or but few degrees of it take it ill to be represented as indeed we are? 
Theo: de la Croix. P. 42.  The Blessed JESUS, as a Devout Soul hath it, would needs denude himself of the Reputation of Sanctity, thereby to confounded our shameful hypocrisy, which makes us seek before Men the Glory and Praise of that Goodness and virtue, that Sanctity and Innocence, which we neither have nor practise, and which carrying us to hid and excuse our vices by fair pretences, causes us to appropriat and arrogat to ourselves unjustly and without ground all sorts of virtuous Actions. And thus, as patient suffering in our Reputation, and bearing reproach in conformity to our Redeemer, is Just and Reasonable; So also it is very advantageous, it serves to very good Purposes, it is an excellent Instrument of virtue; It obliges us to make severe Reflections upon ourselves to turn our Eyes inwardly, and there penitently to view the degeneracy and disorders of our nature, and our many sins, whereby we are deservedly become the objects of dishonour and obloquy, it is a mortification of our pride, a check and disappointment to our desires of vain glory. And certainly considering how weak and imperfect creatures we are, a state of disreputation and disesteem is properest for us: The contrary state nourishes our pride, and blows us up insensibly with too advantageous thoughts of ourselves: For we cannot but remark how easily a vain self-complacency springs up within, us upon our being well thought and well spoken of. And this, I suppose, may be one at least of the Reasons why our LORD hath said, Woe unto you 
Luke 6. ●6.  when all men shall speak well of you; For he knew how apt Praises and Commendations were to beget and foment a fatal self-conceit and pride in the Hearts of Men, and to bar entrance to that Humility which is so essential a Grace to a Christian, that without it he hath only a name to live, but is really dead. And therefore, to encourage his Followers contentedly to embrace a state of disreputation, which though it be very Beneficial to them, yet it goes very much against the grain of corrupt nature, he hath pronounced these consolatory words, 
Mat. 5.11.  Blessed are ye, when men shall revile you, and shall say all manner of evil against you falsely for my sake. And indeed he will account that all the revilings and obloquy which we endure are for his sake, whatever otherwise the Matter and Grounds of them may be, when we undergo them out of Love to him, and because we would share with him in his Disgrace, when we embrace them as Instruments of virtue, and as Means to repress and subdue our pride and vanity.  
But moreover, the Holy JESUS endured the treachery and Desertion of Friends and Relations. The truest Friend was falsely dealt by, and the most affectionate Relation disregarded and abandoned. We red in the Gospel, 
Jo. 7.5.  That Neither did his own Brethren believe on him, and that he came unto his own, 
Jo. 1.11.  but that his own received him not. And hence in the Prophetical Psalm he is brought in complaining thus, 
Psal. 69.8.  I am become a Stranger unto my Brethren, and an Alien unto my Mother's Children. And when the time of his greatest difficulties approached, one of these whom he had all alongs so tenderly cherished, did shamefully betray him, He that did eat 
Psal. 41.9.  of his Bread, lifted up his heel against him. Another of them in a cowardly and disingenuous manner denied him, and all the rest foresook him. So that he was left alone, without shelter and without Sanctuary, and in the power of merciless and cruel hands. There was none to take notice of him, or minister unto him. No Friend to solace his Sorrows, no Advocat to pled his Cause. I looked for some to take pity, saith he, 
Psal. 69.20.  but there was none, and for Comforters, but I found none.  
Thus, we see, the Blessed JESUS was deserted and forsaken of all. They that formerly pretended a Friendship for him, now kept at a distance, all his Acquaintance did disown him, and His Lovers and Friends stood a loof from his sore. He looked 
Psal: 142.4.  on his Right Hand and beholded, but there was no Man that would know him; refuge failed him, and no Man cared for his Soul. Though vast numbers had been eminently obliged by him, yet none of them would now approach him, or appear in his Favours. And since this was the case with him, why should his Followers be unwilling to be conformed to him in this part of his Sufferings? If the World, saith he, hate you 
Jo: 15 18.  ye know that it hated me before it hated you? If he who was the Worlds best Friend met with so little friendships from it, why should they expect to be caressed by it? If he was betrayed, denied and abandoned by Friends and favourites, why should the like treatments surprise them? If he was left destitute of all human Supports and Assistances, is not this enough to reconcile them to such a State? What tho their nearest Relations should disclaim them, and their most familiar Friends and Confidents become careless of them, or turn their enemies? Why should not all this be cheerfully born, since it was the Redeemer's lot to be in the same Circumstances? Our LORD hath gone before us in this Destitution of human Friendship, and all its Advantages, that he might thereby teach us to be content, when our Heavenly Father sees it necessary for us, to be without all created Supports and Solaces, and cheerfully to forego all dependencies upon Creatures and the Arm of Flesh, to the end both that our Trust in GOD might be the more Pure and Undivided, and that also we might be delivered from the snares and dangers that very often attend the Friendships and Relations of the World. For it is certain that when we have Ground to expect that in our distresses and difficulties, we shall be supported and relieved by the Kindness and Interposals of Friends and Relations, we are prove to lean too much to them, and so our Trust in GOD is more broken and intercepted. But when we are destitute of this kind of Subsidies, and left Hopeless, and without Hope of receiving any Relief from Creatures, our Recourse to the Father of Mercies is more full and entire, and we learn to depend upon him absolutely for whatever we stand in need of. And in this Case the Good GOD, seeing the desolate circumstances of his Faithful Servants, and observing how wholly they devolve themselves upon him, will in a peculiar manner be present with them, and impart unto them these Reliefs and Supports, which he in his Wisdom knows to be necessary for them; And so, though to the eyes of the World they may seem to be poor, helpless and forelorn Creatures, yet there is a secret and invisible Hand, that powerfully upholds and cherishes them in all their desolations. Thus our Blessed Saviour when he tells his Discsples, 
Jo. 16.82.  That they should be scattered every one to his own, and leave him alone; He lets them understand, that in this solitary and destitute state of his, there was one that would stick closs to him, and never abandon him, that would attend him in all his Tribulations, effectually maintain him under them, and at last Gloriously deliver him from them. Ye shall leave me alone, saith he, and yet I am not alone, because the Father is with me. This same will be the happy privilege of all his Faithful Followers. A Divine Presence will accompany them under all their destitutions, and will more than sufficiently recompense their cheerful dispensing with the Amities and Solaces of Creatures. St. Paul had Experience of it, 
2 Tim. 4 16.17.  All men forsook me saith he, but the LORD stood with me, and strengthened me. And besides the Friendships and Relations of the World do sometimes prove very great hindrances to advancing in Christian Perfection: The Deferences which they expect should be paid to them, and the compliances that must be made with their Humours and Inclinations, do but too frequently engage in the Omissions and Commissions of many things that do not so well consist with that strictness and accuracie that our Holy Profession exacts from us. And therefore, if in this case, they should disregard or abandon us, we ought willingly to forego their Favours, and to rejoice that our snares are in so far broken and we escaped.  
But yet further, our dear Redeemer endured cruel mockings and derisions. Indeed contempt and reproach were his continual attendants all his Life; But towards the close of it, his ignominious treatments were strangely heightened in degree, and increased in number. Then it was that the wit and malice of his wicked persecutors were set on work to contrive methods how to put the most exasperating affronts upon him, both by words and deeds; For having seized on his Sacred Person, they lead him 
Mat. 26.57.  before his partial and blood thirsty Judges, giving him all alongs the treatments that were due only to a Criminal, where, when without any regard to the Measures of Justice or Pleas of Innocence, they had sentenced him to dy, they set him up as the Object of their bitter scorn and contempt, and employed their sacrilegious tongues and Hands to dishonour and ridicule him; For then 
Mat: 26.67.63.  did they spit in his Face, and buffet him, and having 
Luk: 22.64.  blindfolded him, they gave him blows with the palm of their hands, and in a scoffing manner said, prophecy unto us, thou Christ, who is he that smote thee? thereby intending to disgrace his Pretences of being the Messiah that should come unto the World. And being thus rudely treated by the Jewish Senators, He was bound 
Mat: 27.2.  as a Malefactor, and lead away and delivered to Pontius Pilat the Roman governor and from him to King 
Luk 23.11.  Herods Court where a new seen of Indignities was acted on him; For Herod and his attendants set him at nought and mocked him, and having arrayed him in a gorgeous rob, they exposed him in that ludibrious dress to be hooted and laughed at by the surrounding multitude; and so remitted him back again to Pilat, who after having made some attempts to rescue him from the fury of the Jews, the Issue was that barrabas 
Luke 23.25.  a seditious person, a murderer, and a robber 
Joh: 18.40.  was preferred to the Innocent and Holy Lamb of GOD, and he delivered unto the will of his enemies. Whereupon they began to exercise him afresh with the rudest instances of contempt& mockery. They first scourged him 
Mat: 27.26.  and then because they would needs expose and dishonour his pretences to majesty and Royal dignity, they turned him into a mock-king, and paid him mock deferences. They 
Mat. 27.28, 29, 30.  striped him naked, and put on him an old scarlet rob, and when they had picked a crown of thorns, they put it upon his head, and a reed in his hand, and they bowed the knee before him, and mocked him, saying, hail King of the Jews, they spit upon him and took the reed and smote him on the head. And last of all, to shut up all 
Ibid. v 30.31. &c.  the Scenes of their insulting malice, they hung him up ignominiously on a across, and in the midst of thieves, to serve there as a Spectacle of disgrace and infamy to these vast nu●bers of People that were gathered together in order to celebrat a public Festival at Jerusalem. And, while he was in this direful Post●re, they went on still aggravating his shane and reproach. Some mockingly presented him 
Mat. 27.34.  with vinegar and gull in his thirst. Others revi●led 
Ibid. v. 39, 42.  wagging their heads, Save thy s●lf, if thou be the Son of GOD, said the insolent rabble. He saved others, himself he cannot save, added the scoffing Priests and Elders, all which was followed with opprobrious Railings of one of the Malefactors. 
Ibid. v. 44.   
Behold here the Son of GOD not only despising Honours, but enduring affronts! sovereign Majesty not only not regarded, but derided and insulted over! The Adorable One saluted with mock homages, and he that was perfectly Innocent postponed to a notorious Malefactor! But why was it that our Redeemer hath so remarkably exemplified unto us, bearing contempt and disgrace? Why did the King of Glory suffer himself to be so vilified and affronted? Why did he degrade himself so low, as to become capable of having indignities put on him by poor worms of the Earth? Was it only that his Followers might look on, or perhaps admire and commend his Patience in these dishonourable rencounters? Was it to procure them Exemption from the like treatments here on Earth, and leave them nothing to do, but quietly to reap the merits of his contempt and disgrace? Was it that they might more freely pursue the honours and glories of this World, desire to be regarded, and to have all the Marks of Respect put upon them, and decline undergoing whatever is humbling and ignominious? or was it not rather to point out unto them, and to engage them in the certain way how they may attain to true Glory and Honour, and effectually partake in his Merits? Since the holy JESUS traveled to Heaven through dishonour and contempt, through scorn and derision, why should not all his Disciples be willing to become his Fellow Travellers? Let us go forth therefore, saith the Apostle, 
Heb. 12.13.  unto him without the Camp bearing his reproach. But alas! how apt are we to storm and swell, if a slight be put on us, how hardly can we get an affront digested? How fiercely do we resent our being made the Objects of scorn and mockery! And yet we would be accounted the Followers of the meek and patient and despised JESUS. How little do our dispositions savour of his Spirit? He bore the most pungent indignities with the greatest Composure, and a disdainful look will put us altogether out of tune. Reproach and affronts were his continual attendants, and we make a strange buzle about a few undervaluing carriages, which perhaps are but imagined to be such. He was debased below the vilest Criminals, and we cannot endure that any should come in competition with us, much less be preferred before us. But how unreasonable is this? He that deserved all Honour was eminently disgraced, and we who deserve all disgrace would be eminently Honoured. Why should not we, who have in us the root and source of all shane and dishonour, be content when we are vilified and set at nought? is there any thing done to us in being thus treated, but what we truly deserve? And why then should we murmur at it? It is a sign that we have not yet got Sufficient discoveries of the disorders and deformities of our Nature, or that we are nor duly affencted with them, when we cannot endure to be held for what we are. But besides, contempt and derision, when patiently born, are excellent Means to check and quell our proud self-love, and if we were very desirous to grow in Humility, that most necessary and fundamental Grace, we would cheerfully embrace whatever hath a tendency to root out and destroy the great enemy of it; That is, our pride and self-esteem. These doubtless will appear hard sayings, if not down-right folly, to our old man. However, all the sincere Followers of Jesus will with St. Paul 
2 Cor. 12.10.  take pleasure in Infirmities and Reproaches for CHRIST's sake. For they know that the liker they are to their Redeemer in contempt and disgrace, the liker they shall be to him in Glory, the lower they are debased here, the higher they shall be advanced hereafter. The more they are despised and derided in this life, the more they shall be Regarded and Honoured in the other.  
In fine the Holy JESUS endured sharp and exquisite pains in his Body. In order to be informed of these in particular, we need but with a serious attention peruse the history of his Passion, as it is recorded by the Holy Evangelists. There we shall learn, how every Member in his Body was put to grievous tortures. How his Head was crowned with thorns, his Hair pulled out by the rude usages which he suffered, his Ch●eks beaten, his Face sullied, his Back crushed, his Neck and Arms tied with cords, his Shoulders bruised by bearing the across. His Hands and Feet pierced with nails, His Side opened with a lance,& his whole Body made black and blue with stripes. There we shall moreover learn how all his Bodily Senses suffered. His Eyes in seeing lewd and sinful practices, his Ears, in hearing blasphemous railings; His Smell by the stench of dead Bodies on Mount Calvary. His Taste by a scorching and violent thirst, without any thing alloy to it but Vinegar mingled with gull. His Feeling by variety of gaping wounds inflicted on him by the instruments of Cruelty. He was all over Smart and Anguish, Blood and Torments: He, as it was foretold of him, 
Isa. 50.6.  Gave his Back to the Smiters, and his Cheeks to them that plucked off the Hair, and accordingly 
Psal. 129.3.  The Plowers ploughed upon his Back, and they made long their Furrows. He meekly put himself into the hands of his Enemies, and they with unrelenting hearts furiously lashed his Virginal body, and tore his Tender Flesh. They attacked him 
Psal. 22.12.13.  with the strength of Bulls, and fierceness of lions. The barbarous and inhuman treatments that He met with, made him say, as it is in the Passion Psalm, 
Psal. 22.14.  I am poured out like Water, and by reason of the preternatural distension of his sacred Limbs upon the ignominious three, he uttered the following Words, All my Bones are out of joint. Nothing was forgot that might sharpen his Pains and increase his Anguish. The barbarity of enraged dogs, or the truculency of the most savage beasts, are but faint figures of the incompassionat spite of his persecutors. They would not abate a stroke, or lessen or mitigat any one instance of his punishments; And at last, to crown both his Bodily torments and their hideous malice, they nailed him Hands and Feet to a across, in doing whereof they fulfilled these other words of the forecited Psalm, 
Psal. 22.16.  all which or part of it, our LORD is supposed to have repeated during the time of his Crucifixion. Dogs have compassed me about, and the assembly of the wicked have enclosed me. They pierced my Hands and my Feet. Ah direful Spectacle! The Lamb of GOD is scourged and beaten, hangs bleeding and wounded, naked and torn, and exposed in this doleful state to the unkind impressions of the open Air, without Ease, and without Solace, having no Intervals of Respite, or Mitigations of Pain, No balsam to alleviat his Sores, no Cordials to counterfeit his wasted Spirits. Behold here the Consecrated pattern of our Mortification! Thus it is that we must treat all the members of our old man; Crown his head with the Thorns of Pious Severities; Scourge him with the Whip-cords of pungent reflections, bind his hands with resolute restraints, pierce him thorough with Penitential Sorrowings; And nail him to the across of self-denial, and patient enduring Pains, when GOD shall think fit to dispense them unto us, whither by Sickness or otherways. Thus it is that we must know 
Phil. ●. 10.  the Fellowship of the Sufferings of our Dear Redeemer. For we must not imagine that our LORD intended by his Passion to merit any thing in favours of out old man, he hath procured no Immunities or Exemptions for him. No to be sure, he hath indeed merited Grace and Strength, Salvation, Deliverance and Glory for our Souls, but he hath bequeathed nothing to our old man but pains and anguish, crucifixion and death. See here in the Suffering JESUS what ought to embitter our sensual delights, and reprove our softness. He was incommodat in al his Senses, and should we please and flatter ours in every thing? His sacred Flesh was rudely handled, 
Pudeat sub spinato capire memb●um fieri Delicatum Bern:  and must ours that is corrupt, be always well treated and pampered? What a shane is it, saith St. Bernard, That the Members should be delicate, when the Head is crwoned with thorns? How should we blushy to pretend to be the Disciple of the wounded and bleeding Lamb of GOD, and in the mean time be so excessively kind to our bodies of sin and death? This was not the character of his Primitive Followers. I keep under my Body, said St. Paul, 
1 Cor: 9.27.  and bring it into Subjection. The original words import that he used some rudeness and violence towards it, in order to reduce and tame it, such as they who fought in the olympic Exercises, employed for subduing and conquering their Antagonists. This certainly was one of the ways how He 
Col: 1.27.  filled up the remainders of the afflictions of CHRIST in his Flesh.  
But we proceed to touch a little on the Inward Sufferings of our Redeemer, such I mean as were immediately in his Soul, without regard to, or the Intervention of any troubles in his outward man. And these indeed, in some Instances especially, are so deep and mysterious, that they wholly surpass Human Comprehension. There are in all the Sufferings of the Son of GOD, and particularly in his Inward Tribulations, Peculiarities and Excellencies, that no other Sufferings can or should pretend to. The Dignity of the Person that suffered, did stamp an infinite Value on them, and the vastness, or rather immensity of his Love to GOD, and Charity to Man in Suffering gave such degrees of Sensibility to his Sufferings, that nothing can reach or fathom, but a Love as boundless as his own. And the more that any measures of this Love take Possession of the Heart, so proportionably the more Just and Clear will one's Apprehensions of the Sufferings of the Lamb of GOD be. But this sort of Meditations will fall in more seasonably under the other View I promised to give of them. I consider them at present only as they are exemplary. And in order to know them in this Respect, the best Methods will be to contemplat them in their Sources or Causes, whereof I shall mention but these three; 1. The sins of Men. 2. Their Miseries. 3. His own Spiritual desolations.  
1. The sins of Men. How heavily did these ly on his Heart, and how often did they draw tears from his Eyes. How sensibly was this great Lover of Souls touched, when he saw Men taking courses that would infallibly ruin them. We are  told by St. Mark, That 
Mark. 3.5.  He was grieved because of the hardness of their Hearts of those among whom he had preached so many admirable Sermons, and done so many Glorious Miracles, with design to convince and reclaim them. It pierced him with a deep sorrrow, to see that his Gracious and Charitable endeavours to do them Good, were rendered ineffectual by their wilful unbelief. How surpassing must that grief have been which attended these mournful Accents of his over the rebellious obstinacy of Jerusalem. O Jerusalem 
Mat. 23.37.  Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee: How often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her wings, but ye would not. And moreover, His incomparable Zeal for GOD vastly added to his Sorrow on these Occasions; For how could it choose but vehemently afflict his Heart, to see that sovereign Majesty, whom he so dearly loved, and to whom he knew, all Adoration, Respect, and Obedience were due, dishonoured and blasphemed, to see his Spirit resisted, his Offers slighted, and all the Methods of his Love and Grace disregarded? To be sure that Zeal which made him so warmly resent, the Indecencies that were committed 
Mat. 21.12.13.  by the Buyers and Sellers in the Temple, because it was his Father's House, would much more oblige him to notice, with a mixture of grief and holy Indignation, the more aggravated indignities that were done to him.  
Here is a noble Copy set before us, and most worthy of Imitation: With what Eagerness should the Followers of the Holy JESUS endeavour to transcribe it? How can they look on that either in themself or others, with unconcerned hearts and dry eyes, which drew Sighs and Tears from the Son of GOD? Ah! it is a sad sign that the same mind 
Phil. 2.5.  is not in us that was in CHRIST, when we can see sin committed, and not bewail it, and GOD dishonoured without being troubled at it, all who in every Age have been acted by his Spirit have carried otherwise. The Royal Psalmist made 
Psal. 6.6.  his bed to swim, and watered his couch with his tears, because of his own sins, and when 
Psal. 119. 1●8  He beholded the transgressions of others he was grieved. And so excessive was his Grief, that it gushed out 
Ibid. v. 136.  at his Eyes in Rivers: Thus also St. Paul, we may easily imagine how deep his inward Sorrow was, when he considered himself as the 
1 Tim. 1.15.  chief of sinners, and how sensibly he was affencted with the disorders of others, when he could not speak or writ of them 
Phil. 3.18.  without weeping. Alas! should we laugh at that which our Redeemer mourned for! should that be matter of sport and mirth to us, which put him to Grief and Tears.  
2. Their Miseries. The Blessed JESUS, as he bewailed the sins of Men, so did he also the sad consequences of them. His Charitable Heart was afflicted with these Calamities into which Mankind had involved themselves, by their defection from GOD. He was by a wonderful Sympathy so touched with their Maladies, as if they had been his own; Hence it is that St. Matthew affirms 
Mat. 8.17.  that in his miraculously Healing the Diseased with so much Pity& Tenderness, these words of the Prophet Isaiah were fulfilled, himself took our infirmities, and bore our sicknesses. Which prophecy, thô it was principally accomplished in CHRIST's sufferings on the across, where 
1 Pet. 2.24.  he bore our sins in his own Body, yet the Evangelist assures us, that it received a Completion in his healing the Sick, and bearing their corporal infirmities, by an admirable Compassion, which gave him so profound a Sense of the uneasiness and incommodities of their several Distempers, as if himself had been actually affencted with them; And indeed it is hard to tell how great a length a sincere and simpathizing Charity may go in feeling the Miseries of others. daily Experience lets us see how far even natural Affection carries us, as to communicating in the distresses of a dear Friend or Relation, how their pains and agonies, their groans and tears, do reproduce themselves in us, and transform us in a sort into fellow Patients with them. What shall we say then of the Noble and Undisguised, the vast and comprehensive Charity of the Son of GOD? How deeply must it have made him share in the Calamities of poor Mortals? How tenderly doth he lament, not the sins only, but also the approaching Desolations of Jerusalem. When he 
〈…〉 25.41.  beholded the City, he weept over it. He antedated its future ruin and miseries, as to himself by a lively presentation of of them in all their most aggravating and grievous Circumstances, and  shed tears with as sensible a Concern, as if he had been actually a Spectator of, or a Partaker in the calamities of that doleful tragedy. How feelingly did his Bowels yearn over the poor Widow of Naim,* bewailing the death of her only Son, When he saw her he had compassion on her, and said unto her, weep not. How emphatical discoveries of his sympathising grief and tears did he give at the Recounter with the mourning sister and friends of Lazarus, when* JESUS saw Mary weeping, and the Jews also weeping that came with her, he groaned in his Spirit and was troubled, and at last the Agitations of his tender Heart discharged themselves at his Eyes, JESUS weept. The Gospel abounds with Instances of these very sensible and generous Sympathies, whereby our Blessed Redeemer became a fellow Patient with the miserable in all their afflictions.  
Here also the Holy JESUS sets his Followers a lovely Pattern, to which he requires their Conformity. He would have them carry as the compassionate Samaritan 
Luke. 10.33.34.  in the Parable,( by which some have understood our LORD himself) who when he saw, in his way as he Journeyed, a Man stripped naked, wounded and left for half dead, had compassion on him, bound up his wounds. and poured oil into them, and took care of his full recovery: How diligently therefore should they endeavour to imitat his sweet and sympathising Temper, and share in the calamities of others, by a kind and charitable Fellow-feeling. Tendernesses, Compassions, and Bowels of Mercies, constitute a considerable part of the Image of the Son of GOD, are the Fruits of his Spirit, and the Characters of his Religion. Hence St. Paul exhorts us, 
Gal. 6.2.  Yo bear one anothers burdens, and so to fulfil the Law of CHRIST. To weep 
Rom. 12.15.  with them that weep, and to remember 
Heb. 13.3.  them that are in bonds as bound with them.  
In fine we must nor foreget, That as our LORD, when he bewailed the sins of Men, laboured to convert the Sinners, and in sympathising with their miseries, took care to remove such as were incumbent, and to prevent these that were approaching, so also ought his Followers to do. They must in their different Capacities and Stations, by their good Examples, fervent Prayers, kind Admonitions, seasonable and discreetly managed Reproofs, endeavour to reclaim from the sins which they mourn for. They must by all the Methods that Charity will suggest, and their power can reach, contribute to relieve from the calamities they see others afflicted with. This is what their Compassion, if it be true and genuine, will push them to do. But then, if their endeavours should prove ineffectual, or their power be but little, they must content themselves to bewail what they cannot amend, and pity what they are not able to help.  
3. A third Source of his Inward Sufferings, were these Desolations that he endured in his Soul, and which consisted in a total suspension of the consolatory Manifestations of the Divine presence, and in these most afflicting-sensations that are consequential to such a Suspension: O who can conceive the Anxieties that seized on his holy Soul, when GOD began to hid his Face from him, and ceased to impart these Joys which were his Life, and as it were, his Element. How desolate and melancholy must needs his state have been, when that amorous Presence that was wont to cherish and solace him had withdrawn itself. This was one of the bitterest ingredients of his Cup, and the sense of it made him utter that doleful cry on the across, 
Mat. 26 46.  My GOD, my GOD, why hast thou forsaken me. How it was then that the 
Psal. 69.1.  Waters came in even into his Soul, and that by reason of these dismaying terrors that invaded him in this dark and gloomy Interval his* Heart became like wax, and was melted in the midst of his Bowels. Now it was that he suffered an amazing eclipse, and whereof that of the Sun at his Crucifixion was but a faint Emblem. A dismal Cloud interposed, which caused a sad night in his Soul, and filled his Cup with wormwood and gull. But then as GOD was ever near him, so though he withdrew from him the comforting Emanations of his Presence, yet he still supported him with a Secret and Almighty Force, whereby he was not only kept from sinking under these vast loads of troubles, both outward and inward, that were on him, but also carried through them in Triumph and victory.  
Thus our Dear Redeemer would needs feel the miseries of a state of Spiritual Sufferings and Desertion, not only that he might have Experience of our Temptations& Calamities, in order to be our Merciful and sympathising High Priest, not only that he might merit our being Re-admitted into the Participation of Divine Consolations, by his having drunk so bitter a Cup for our sakes, but also that he might encourage and engage us to drink our several shares of the same Potion, and travail with him in the paths of Internal Sufferings and Desolations, in order to be prepared and qualified for solid and permanent joys. When the two aspiring 
Mat. 20.20, 21, 22, 23.  Disciples presented a petition to our LORD, desiring to be admitted to sit, the one on his Left Hand, and the other on his Right, in his Kingdom. By the return which he made to them, he plainly enough intimates, that they sought after a dignity whereof they were not as yet capable; That they would have the Crown before their having endured the conflict, or obtained the victory; That they behoved first to drink of his Cup, and be baptized with his Baptism. That is, Suffer Outwardly and Inwardly as he did; That this Advancement was conferred without respect of Persons, and that he could not give it. But to them for whom it was prepared of his Father,( so the Original Words ought to be translated) That is, to such as by patient bearing all sorts of Sufferings, and perseverance therein, have conquered all their enemies; 
Rev. 3.21.  To him that overcometh will I grant to sit down with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. The Crown of Glory cannot be had without victory; Nor any Victories obtained without Sufferings and Conflicts. And as our most dangerous enemies are internal, or combat us internally, so must we in our Oppositions to them suffer internally. It is evident therefore, that our Redeemer in drinking the Cup of Internal Sufferings, intended that his Followers should do the like, and as he endured the Suspension of Divine Consolations, so must they. The good GOD, doth for Great, and Wise and Excellent Reasons, withdraw sensible Sweetnesses from his Children, when they are able to bear trials of that Nature. Indeed as long as they are but Babes, tender and infirm, easily discouraged, and apt to return again to seek Solaces and Satisfactions in the Creatures; I say, while the case is thus with them, He feeds them with the Milk of his Consolations, and gives them Sweetnesses, and by these tastes of his Goodness; He lets them se● that he can give them Delights infinitely more satisfying, and more valuable than these which Creatures can bestow. And by these Means he keeps them in his Love: But then, when they are more advanced in Strength and Firmness, and become capable to endure the more Perfective Methods of his Grace, he lays on them the Crosses of Internal Desolations. 'tis true indeed, these desolations are sometimes the consequences of their own unwatchfulness and sinful miscarriages. But it is not always so; For GOD, in his infinite Wisdom, sees it meet, even when they are very Faithful to him, to put this Cup in their hands, and by so doing, gives them one of the greatest Instances of his Fatherly Love; Since thereby he designs to advance them to greater Measures of Purity and Perfection, to try their Love to him, and to resign it, to make it more Pure and Disinteressed, by crucifying the more Spiritual, and consequently the more dangerous Self-Love, which would always be feed with Sweetnesses& Delights, and cannot be Devout when it is treated with the rougher entertainments. And moreover, by leaving them in this desolate state, to let them see their own emptiness and insufficiency; How weak and barren Creatures they are in themselves, and how incompetent to be the causes of their own Happiness, and thereby to prevent their being lifted up with pride and self-conceit, to make them more humble and more dependant on Divine Influences, more fervent and more importunat in their Prayers, and more strictly watchful over their Hearts. And yet farther, to prepare and fit them for receiving in due time more ample Measures of Divine Influences, as also to heighten and sublimate their joys, to make them the more Relishing as well as more Exuberant; For it is certain, that the more Humble and Pure, the more Diffident of themselves, and the more abandoned to GOD they are, the more abundantly will he communicat himself unto them, and the deeper and more permanent their Desolations have been, the more exalted and savoury will their Pleasures be, When GOD shall restore to them the joys of his Salvation; For as when after a long and tedious and stormy Winter, in which the Sun hath scarce made any, or but very faint and inefficacious appearances, that glorious Luminary returns with unclouded and reviving Light, we welcome him with vast Satisfactions, and even with greater than though he had been our continual Attendant in his most Advantageous Circumstances. So when after a long and afflicting Winter of Spiritual Desolations, the Sun of Righteousness appears again; The wearied and languishing Soul receives him with fuller joys and larger Appetites, than thô he had uninterruptedly shone on it with his clearing and consolatory Beams. And hence, that I may note this by the way, we may very probably satisfy ourselves, why some will have greater Degrees of Glory in Heaven than others. For the Reason of this may be▪ because some will have greater Capacities than others, and their Capacities will be greater, because their Desires will be more dilated and enlarged, and again, this greater Dilatation of their Desires may be in part caused by the greater Intenseness and longer continuance of their internal Tribulations; For as the more drained and exhausted, whither by heavy Toil and Labour, or by long Sickness, or otherwise, the natural moisture of ones Body is, the more violent is his thirst, and therefore the more capable he becomes of fuller Draughts of the quenching liquour. A small quantity or a few mouthfuls of it will not do the turn in this case, such as might be sufficient to alloy the thirst, when it is but overly and superficial, so the more deeply inward Desolations and Sufferings do sink into, and penetrat the Soul, the more vehement and intense is the Desire, and consequently the greater Capacities one hath to receive more full and more abundant Measures of the Divine Light and joys.  
These and such like are the gracious Designs the Blessed GOD hath in dispensing a State of Internal Desolations unto his Children. But we are to remember, that even when he withdraws from them his Consolations, he still upholds and strengtheners them by a Secret and Invisible Hand: He never abandons them as to the supporting and sanctifying Influences of his presence, When 
Psal. 43.2. , thou passest through the waters I will be with thee, and through the rivers, they shall not overflow thee. He not only prevents their being overwhelmed by them, and sinking under them, but moreover he carries them through with great Profit and Advantage. They lose nothing but their impurities and distempers, so that thô to their own sense it seems as if GOD had foresaken them, yet it is not so; For in effect, he is still with them, and by means of this secret presence of his, which powerfully operats in them, they excellently improve in the most necessary and most indispensible Graces.  
Now, that a State of Spiritual Desolations is sometimes the Lot of the Saints, the holy Scripture, in which we have an account of their own Experience, doth put beyond doubt. We have pregnant Evidences of such a State as this very often aforded us in the Royal Psalmist's Devotions, My Soul, saith he, 
Psal. 119.81.82.83.  fainteth for thy Salvation, mine eyes fail for thy Word, saying, when wilt thou comfort me, for I am become like a bottle in the smoke. To the same purpose he frequently delivers himself else where. And therefore to imput all the different vicissitudes of Desolations and joys which the Saints Experience in the Progress of a Spiritual Life, to different turns of fancy, or to the Changes or Alterations of the Blood and animal Spirits is to bewray a prodigious ignorance of the Methods of GOD's Conduct towards the Souls of Men. It is not however denied, but many, such I mean, as either have drunk in false notions of Religion; or have adopted into their Creed principles; which, by reason of the direful Represent●tions they give of the Blessed GOD, and of his Designs upon his Creatures, are naturally calculated to torment Peoples Minds, and to fill them with everlasting scruples, or have been taught marks to judge of themselves by that are deceitful& illusive; Or, in fine, who imagining that they are in a State of Grace, and the favourites of Heaven thô truly they be alienated from the Life of GOD, will needs grasp at all the Comforts of Devotion, as of Right belonging to them; Many I say, being in such circumstances as these, may labour under inward Anxieties, and be infested with doubts and scruples. But then their troubles are not the result of that Spiritual Desertion we have been treating of, but the genuine Consequences of either their mistakes or wickedness. And the best way, I suppose, to relieve such will be, according as their different Cases shall require, either to correct their notions of Religion, or to give them Just Thoughts of GOD, and of his Gracious and Fatherly Designs on Mankind, or to direct them to the True and Undeceiving Measures of Sincerity. Or lastly, to convince them that the Comforts of Devotion are not imparted to such as are Strangers to self-denial and Purity. Whereas, when Sincere and good Souls are found in a state of desolation, the Course that ought to be taken with them, is, To recommend to them, that they humbly and unrepiningly submit to his Conduct, whom they own to be infinitely Wise and Good, that they be content to be disposed of as their Heavenly Father pleases; Knowing that all his Paths are 
Psal. 25.10.  Mercy and Truth unto such as keep his Covenant. That they be more desirous to become agreeable to him, than to receive Comforts and Sweetnesses from him, and willingly Suffer being deprived of the one, when it can tend to advance them in the other, and that they possess their Souls in Patience, and wait without wearying, till he shall restore his joys unto them, never prescribing to him, but absolutely leaving the time and manner and measure to be determined by his Infinite Wisdom.  
Upon the whole we see, that our LORD hath all his Life long traveled in the Paths of Tribulations and Sufferings, both Outward and Inward, and that to be conformed to him herein, is what all his Followers ought to resolve on; For even hereunto were ye called, saith St. Peter, 
1 Pet. 2.21.  writing to the Christians of his time; He means that by their complying with the Invitations of the Gospel, and becoming the Disciples of the Holy JESUS, they were initiated unto his across, and so, had put themselves under most sacred and indispensible Obligations to Suffer. And the Reason is, because, as he adds, Christ also hath suffered for us, leaving us an Example, that we should follow his Steps. The Sufferings of our Redeemer are not merely theme for Meditation, but patterns for Imitation, rhey are not only Meritorious, but Exemplary also; They were not intended to discharge us from, but inviolably to engage us to suffering with him and for his Sake. The Judicious Improvement which a Reverend Author 
Great exemplar P. 412.  makes of Simon the Cyrenean's being compelled to carry his across, will come in very seasonably here. So the Holy JESUS, saith he, was pleased, to take Man into his Aid, not only to represent his own need, and dolorousness of his Passion, but to consign the duty unto Man that we must enter into a fellowship of CHRIST's Sufferings, taking up the across of Martyrdom, when GOD requires us, enduring Affronts, being patient under Afflictions, Loving them that hate us, and being Benefactors to our Enemies, abstaining from sensual and intemperat delights; Forbidding to ourselves Lawful Festivities, and Recreations of our weariness, when we have an end of the Spirit to serve upon the ruin of the bodies Strength, mortifying our Desires, breaking our own Will, not seeking ourselves, being entirely resigned to GOD. These are the across and the Naills, and the Spear and the Whip, and all the Instruments of a Christian's Passion.  
It is indeed very strange, that they who pretend to be the Followers of JESUS, should be so little sensible, how indispensably necessary it is, in order to verify that Character, to partake in his Sufferings.  
We see that our LORD in his Suffering for us, intended to give us an Example, and to oblige us to trace his Footsteps, why then are we so shy of traveling with him in these Blessed ways which he hath consecrated for us! Why do we decline to transcribe the Copy that he hath left us! Doth not our carriage therein tacitly reflect on the Wisdom and Goodness of it? Certainly, as a devout Soul expresses it 
Theol. de la Croix P. 78.  if a Patriarch or Prophet, if a Saint or an Angel had, out of Love to us, left us such an Example, it were unreasonable to despise and slight it; But now that the infinite Wisdom of GOD hath vouchsafed to become incarnat, and appear among us in the dress of our mortality, that he, who was the infallible Truth, who neither can deceive, nor be deceived, hath himself come to be our Pattern, how much more ought we not to neglect it, but endeavour with all the care that is possible for us to comform to it exactly and in every Instance. His having gone before us in the Paths of Sufferings and Tribulations, is enough to recommend them to us, and we may be confident, that as long as we follow his Steps, we shall neither lose our way, nor miss of that happy Place whither we are traveling. Certainly he knew the surest and the safest way to Bliss and Glory, and since he choose the Way of the across and Sufferings, we need not doubt but it is the high Way, nor fear to accompany him in it. But alas this way appears to us under a very frightful aspect, it looks as it were all beset with thorns: How loathe are we to enter upon it! And if we make but a few paces in it, how soon do we weary of it, and turn again into the Paths of Ease and Pleasure.  
If no more were required of us with regard to the Sufferings of our Redeemer, but only to Meditat on them in our thoughts, as the great Instances of his Love, and the price of our Redemption, or to Believe that he hath done and suffered all for us, and to persuade ourselves, that upon this Belief we are assuredly entitled to, and become immediately capable of, that Pardon, Grace, and Glory, which he hath purchased; This we might be easily induced to comply with. But when we are m●●eover  told, that in order to communicat in the good Things he hath merited for us by his Sufferings, we must partake with him in them, drink of his Cup, and take up the across and patiently undergo Tribulations and uneasinesses; This is it at which we shrink, this is what our old man would fain shift and evade. The Patterns as well as the Precepts that oblige to self-denial and Suffering, are very unacceptable to the flesh; For it loves smooth and easy Schemes of Religion, such as will allow it to satisfy its Appetites, and yet flatter it with Hopes of Heaven; It grasps very greedily at all the Delights and Advantages of Piety, but cautiously declines what seems troublesone and uneasy to it. It would gladly partake of its Promises, but is Regardless of its Precepts; It would be crowned though it do not Combat and Arrive at Eternal Life, without Travellin● in the Narrow Way that leads to it. And hence it endeavours to mould the Gospel, so as it may suit its corrupt gust and relish, and it skulks and shelters itself under the Wings even of these Sufferings that were intended to extirpat and destroy it. It would have a Gospel that would spare its lusts, promises not suspended on conditions, and a Saviour that would suffer only to Propitiat but not to Examplifie. And here we may Discover the rise and source of these false and imposturous accounts that are given of our Holy Religion, whereby its Designs have been evacuated: Certainly they are our Flesh and Blood, our corrupt nature and self-love that have subverted the Gospel, represented the Precepts of it as impossible to be obeied, or commented them away by subtleties and distinctions, into a compliance with our lusts and carnal interests, and turned the Sufferings of our Redeemer into sanctuaries and apologies for the wickedness and sins of Men, reckoning that they were intended to discharge us from Suffering, and not to engage us in it, to merit Pardon of the guilt of sin, not to purify from the filth of it by the way of self-denial, and Bearing the across.  
But we must not listen to these deceitful and flesh-pleasing suggestions, we are carefully to resist them, and conclude them to be, as indeed they are, the whispers of the Old Serpent. Certainly the Holy Scriptures determine otherways of the Matter; There we are frequently assured, that in order to communicat in the good Things our Redeemer hath purchased for us, we must communicat with him in his Sufferings. We are Heirs of GOD, saith St Paul 
Rom. 2.17.  and joint Heirs with Christ if so we suffer with him, that we may be Glorified together; And else where the same Apostle lays it down as one of the Faithful Sayings, 
2 Tim. 2.12.  or great Aphorisms of the Gospel, If we Suffer with him we shall also Reign with him. And to the same purpose, St Peter 
1 Pet: 4.12.13.  when comforting the Christians to whom he wrote concerning the Fiery trial that was to befall them, by which is meant a state of sharp and terrible afflictions, wherein, as in a furnace, they were to be tried and purified, he exhorts them to rejoice, in as much as by their undergoing, and patiently and meekly bearing these Distresses for the Love of, and in Conformity to their Saviour, they became Partakers of his Sufferings; And that consequently, When his Glory shall be revealed, they should be glad also with exceeding Joy. This is likewise the import of that other Passage which we have in the beginning of this same Chapter, For as much then as CHRIST hath suffered for us in the Flesh, arm yourself likewise with the same mind; That is, Let such as become the Disciples of the Suffering JESUS, resolve on it as their indispensible Duty, to imitat and comform to him in Suffering. They must joyfully welcome, and drink with courage the several Potions of the Cup of his Passion, that shall be dispensed unto them, or otherwise quiter their pretences of being his Members, and their hopes of being admitted into the Participation of his Glory; For since our Redeemer himself 
Luke. 24.26.  Behoved first to suffer, and then to enter into his Glory. Were it not unreasonable that his Followers should expect to arrive at Heaven and Eternal Life by any other way! Since he 
Heb. 2.10.  learned Obedience and was made 
Heb. 5.8.  perfect by Sufferings, doth not this plainly intimat, that we in Conformity to him, must become Disciples in the School of the across, and learn there the Divine Lessons of Patience and self-denial, Contempt of the World, and Resignation to the will of GOD, and continue in it, under the Conduct and Influences of our Crucified LORD and Master, until we have grown 
Eph. 4.5.  up into his Likeness in all Things, and attained to that Persection and Purity, by which we shall be qualified and prepared for sharing in his Crown and Kingdom.  
From these and a great many more passages of Holy Scripture, that might be adduced, it sufficiently appears, that our Redeemer in suffering intended to give a Pattern, which it is inviolably the Duty of all his Followers to comform into.  
And accordingly, we find that his first Votaries, were very conspicuous Images of him in this regard. How deeply, and yet how cheerfully did they drink in the Cup of his Sufferings! Even unto this present hour, saith St. Paul 
1 Cor. 3.11.12.13.  we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place. And labour working with our own hands. Being reviled, we Bless. Being persecuted, we suffer it. Being defamed, we entreat. We are made as the filth of the World, and are the off-scouring of all things unto this Day. They looked on a State of Sufferings as the Livery of their Redeemer, and therefore they joyfully wore it. I bear in my Body, 
Gal. 6.17.  saith the great Apostle, the Marks of the LORD JESUS. He means, these persecutions and other afflictions, these injurious and disgraceful treatments, which Love to his Saviour, and eager Desires of being Conformed unto him, obliged him to undergo, and which, though the World considered as notes of misery and reproach, yet he regarded as Characters of Honour, as the Way to Bliss, and the Badges of the Followers of the Lamb. And hence it is, 
Gal. 6.14.  That he would not Glory in any thing save in the cross of our Lord Jesus Christ, and that the other Apostles 
Acts 5.41.  rejoiced that they were counted worthy to suffer shane for his Name. Now, as St. Macarius the egyptian Hermit hath it, 
Homil 12.  Since GOD himself, while he tabernacled in Mortal Flesh on Earth, traveled in this way, it is certainly thy duty to imitat him; And since the Prophets and Apostles likewise took the same road, we are doubtless obliged if we would be built on the Foundation of the LORD and the Apostles, to become Followers of them; For the Apostle by the Spirit says, 
1 Cor. 4.1.  Be ye followers of me, even as I am of Christ. But if thou lovest the praises of Men, and would have Respect and Deferences payed thee, if thou seekest Ease and Softness, and a Life of Pleasures, then know that thou art out of the Right Way. For it is necessary that thou be crucified with thy crucified Redeemer, and suffer with him who suffered for thee, in order to be Glorified with him. It being very just that the Bride should partake of the Calamities of the bridegroom, and so become a Fellow-sharer and Joynt-Heir with CHRIST, for it is not granted to any person to enter into the City of the Saints, and to rest and reign there with the King of glory for ever without Sufferings, and without having passed through the rough and narrow way.  
But alas! These seem to us very hard sayings, and are such as we do not willingly entertain. We would have a Gospel that consisted only of Promises and Indulgences, that would make us Holy without needing to be Moral, and charm us into Heaven without putting us to any trouble. But a Gospel that lays Restraints upon our appetites, and obliges us to across our own wills, and to crucify our old man by Penitence and patient Sufferings, hath, we think, too much of a legal strain in it.  
We are very willing that the Merits of our Redeemer should be ours, but as to Suffering, we leave that entirely to Himself. Jesus, as the Devout A Kempis piously remarks, hath now a days many Lovers of his Kingdom and Glory, but few that will be the Friends of his across. He hath many who desire his Consolations, but few that will share with him in his Troubles. He finds many Companions of his Table, but few of his Abstinence and Fasting. All will rejoice with him, but few will Suffer with him, and for him. Many will accompany him to the breaking of Bread, but when it comes to drinking of the Cup of his Passion, he hath then but a few Attendants. Many will reverence his Miracles, but few will so follow him in the ignominy of his across.  
But why hath the Divine Wisdom fixed on the Way of Sufferings, as the Way to Eternal Life? Why should the Way to the Regions of Bliss and Glory be so difficult! Why was not a smooth and easy way pitched on? A way strawed all alongs with Roses, entirely exempt from inconveniences, and that would not in the least incommod the Travellers? A way that would charm and invite all that heard of it to crowd into it? Why should it now be a settled and irrevocable Stature, That we must 
Acts 14.22.  through much tribulation enter into the Kingdom of GOD? The Reason of this to be sure, is not that the Blessed GOD hath any pleasure in the Sufferings of his Children and Servants, For 
Lam. 3.33.  he doth not afflict willingly, nor grieve the Children of Men. Neither must we imagine that it is an arbitrary Imposition, the appointment of one that wills because he wills, without regard to the Measures of Wisdom, Goodness, and Equity. The Will of GOD is ever in Conjunction with his other Perfections; And therefore all the Ways of the LORD are Right, as a 
Hosea 14.9.  Prophet hath it, and though sometimes the Reasons of his Procedures and Injunctions are not obvious to our shallow minds, yet did he vouchsafe to acquaint us with them, he might appeal to our Consciences concerning the Wisdom and Justice and Goodness of them. Thus, when to satisfy the injurious murmurings of the Israelits, he condescends, as he very often did, to account for his Ways, 
Ezek. 18.25.33.20.  leaves it to their Ingenuity, if they had yet any remainders of it, to determine in the Case. O house of Israel, are not my ways equal. And indeed though he should give us only but the simplo and naked Declarations of his Will and our Duty, without discovering unto us the Reasons of them, yet we are obliged to pay that Deference and Veneration to his Divine Perfections, as to trust ourselves to his Conduct implicitly, resolving that it is infinitely better for us to be under the Direction of his Holy, and Wise, and Good Will, than to be influenced by the counsels of our own will, which is blind. and corrupt, and biased by a great many lusts, passions, and prejudices. But in effect, all the difficulties that we meet with in the way to Heaven, are entirely owing to our apostasy and defection from GOD, and to these perverse dispositions and habits. which our natures have contracted. GOD made not the way to Bliss Narrow and uneasy, but that it is so now, is visibly the consequence of our degeneracy; For certainly all the difficulty that we find in our return to paradise, consists in running counter to our depraved inclinations, in crossing our wills, and mortifying our lusts, and subduing our passions, in breaking off all correspondence with our ghostly enemies, the World, Devil, and Flesh, and generously resisting their importunities and temptations. And in one word, since our Souls are in a sickly and languishing condition, in quietly submitting to the Methods of their Cure and Recovery, though the Applications should be uneasy, and the Potions bitter. Now it is very plain, that the Reason in general why Injunctions of this sort are given us, is because our natures are lapsed, our inclinations become vicious, and all our faculties diseased and out of order. For had we continued in the State of Innocence and Purity, nothing of all this had been exacted off us. And therefore, if in the performance of these dutys, which our lapsed state hath now rendered necessary and indispensible, we meet with difficulties, we must not complain of GOD, who graciously prescribes to us the Methods of our Cure, and acquaints us with the Way to Happiness, but blame our own folly which hath involved us in such deplorable circumstances, as put us under a necessity of partaking and suffering some Severities, in order to recover our Health and Happiness. If one should by his wilful intemperance and excess spoil his Health, and contract a great many sad and fatal maladies and distempers, and such as could not be cured without using some searching Medicines, or making uneasy and painful Applications, it were very unreasonable to murmur against the Physician, because he suits his Medicines to the nature and circumstances of the Malady. The Patient ought rather to fall foul on his own extravagancies which have involved him in distempers that cannot be cured at an easy rate. To be sure, in this case Charity and Prudence of the Physician deserve to be gratefully acknowledged, and his Methods of Curing patiently submitted to, and the rather, if he so orders it, That by ministering some excellent Cordials, the Patient shall be enabled to go through with his Course of physic and the smart and anguish which the Potions or Applications may cause so mitigated by Linitives that they shall be very tolerable as well as beneficial; This is the very case with lapsed Mankind, we have by our wilful apostasy plunged ourselves into woeful circumstances, and a great many lamentable diseases have seized on us, and it is not possible that our darknesses can be discussed, our impurities cleansed, our vicious habits rooted out, our flesh and its lusts crucified, and our dislocated Faculties set right again, without our being sensibly afflicted, and enduring pain and trouble. For the Blessed GOD treats us as free Creatures, and as it was by our own wills that we turned away from GOD, became corrupt and impure, and run ourselves into sicknesses and distempers, into ruin and perdition, so it is by these same Wills prevented, excited, and asisted by Divine Grace. That we must return into the Right Way, embrace the Methods of our own, and the Means of our Purification, and patiently suffer all the anguish and uneasiness that our fallen and depraved state obliges us indispensably to undergo, in our return to a Glorious Immortality, and withal gratefully adore and aclowledge the Wisdom and Charity of our gracious Physician, who hath so excellently adopted his Remedies to our maladies. And though softer and more easy Methods would be more agreeable to our Flesh, and Blood, yet, to be sure, they would not be so beneficial to our Souls, nor so certainly issue in our Happiness and Salvation; For if our distempers and impurities were so removed or rather charmed away, as that we should feel nothing that were inconvenient and afflicting: This would tempt, or even unite us to run into our former ruinous and destructive courses, whereby we should be plunged of new into a state of miseries, diseases and defilements. But when, on the other hand, our distempers are cured, and our filthinesses done away by Methods which make us feel some smart and anguish, we become more cautious and watchful, and less apt to turn again to folly. And moreover, as by recovering our Health and Purity in a way of Suffering, a greater sense of our distempers and defilements is begot in us, we see more thoroughly into our miseries and wretchfulness, are more solidly convinced of the necessity of Cure and Cleansing, and of our own utter inability to effectuat either, so consequently we thereby become more humble, more sensible of our unworthiness, more diffident of our own strength, more dependant on Divine Grace, more fervent in our Prayers, and more grateful to the Author of our Deliverance, whereas the softer methods of redressing our disorders, which our corrupt natures are so fond of, are destitute of all these advantages. But after all, there is no just Ground, why the Way of Suffering should be counted so very harsh and uneasy. For since now this way is recommended, and even made lovely to us by the Example of our Blessed Saviour, since it is sweetened by Divine Consolations, as the Sufferings of Christ, saith St. Paul, 
2 Cor. 1.5.  abound in us, so our consolation aboundeth by Christ. Since all the troubles and difficulties that are rencountered in this way, are rendered easy and very tolerable, by the mighty Supports that are afforded such as travail in it; For, as St. Peter 
1 Pet 4.14.  assures us, the Spirit of GOD and of Glory, the King's Manuscript adds, and of Power rests upon them. The same holy Spirit, which inspired the Humanity of JESUS CHRIST is communicated to them, and by his Divine virtue they are made strong in the LORD, and enabled to endure the across, and not to faint in the day of adversity. Since moreover this Way is, by the Blessing and Grace of JESUS CHRIST. Medicinal and Instructive, since it refines and purifies, since it issues in the death of the old man, and in the reviving of the Soul into New and Heavenly Life, since it leads to Glory, and safely lands in it. And since, in fine, all the Saints have walked in it, and have unanimously from their own Experience given their Suffrages to that of the Psalmist, It is good 
Psal. 119.  for me that I have been afflicted, Why should we any more complain of the roughness and uneasiness of it, but rather conclude it to be, as indeed it is, A Way of Pleasantness, and a Path of Peace. But to proceed,  
4. Another Particular Examplified to us in the Life of our Redeemer, is a state of conflicts and wrestlings, when the Holy JESUS out of his great and surprising Love to Mankind, assumed the Human Nature in a State of Mortality, he did by so doing put himself in a Condition wherein he might be attacked by the enemies of Man's Salvation, and wherein also he was obliged to make opposition to them. His very appearing on the Stage of this corrupt and disordered World, in the likeness of sinful flesh, was his entering on the field of Battle, where he must needs expect to be assaulted, and resolve to resist. The state of Mortality, is now a State of trial, and consequently a state of manifold temptations, and therefore it must be a State of Resistance and Conflict unto all who intend to conquer, in order to be crowned with Life and Immortality. Our ever Blessed Redeemer put himself in this State, took on him our dress and garb, was made like unto his Bretheren in all things, assumed their infirmities, and was exposed to their temptations; He put himself, I say, in this state, but animated and seconded with a Divine Force and Power, that he might take occasion, to our view and in our very presence. to combat and wrestle against the enemies of our Souls, and by so doing, defeat and rout them entirely and Gloriously Triumph over them in his own Person, and all this he must needs do, that he might shane our cowardice and faint-heartedness, that he might engage us to break off all confederacies with our Spiritual enemies, and encourage us to proclaim war against them in his own Name and Strength, that he might teach us the true Methods of Combating and Resistance, and how to manage our Spiritual Weapons sufficiently: And in fine, that he might give us full Assurances of a certain victory, and of the Glories that are consequential to it, if we do as he did, and desire and depend on his Almighty Grace, which our fervent Prayers and tears will be sure to obtain. And accordingly, as soon as this Mighty Champion, this Prince of Hero's, appeared in the Field, the powers of darkness mustered all their forces, made ready their engines, and set upon him with all the Methods of attack that were in their power, they endeavoured sometimes by Force and Violence, sometimes by Cunning and Stratagem to give him the soil, and seduce him, they watched to lay hold on the most opportune Junctures to gain ground on him. But he knowing that this was the 
Luk. 22.28.  time of his temptations, kept a strict Guard, discovered his Enemies in their very first approaches, and generously opposed them, he rejected all their proposals, and never in the least complied with any of their motions, and by continueing so to do, he not only put them to the flight, but at last obtained a complete Victory over them.  
Thô our Redeemer's assuming the Human Nature in a state of Mortality and Temptations, be sufficient to assure us that his Life was a continual warf●re; Yet, f●r our Instruction and Encouragement. there are several Battles which he fought against the adversaries of our Souls, particularly recorded in Holy Scripture. Thus, the Evangelists tells us, that by Impulse, or Incitation of the Holy Spirit, our LORD was lead into the Wilderness, there to grapple with the great and capital enemy of our Souls, and both St. Mark 
Mark 1.13. Luke 4.2.  and St. Luke expressly informs us, that the Combat continued for a considerable space. forty dayes, say they, was he tempted of the devil; What the temptations were with which he was assaulted all this time, are not condescended on; We have only an account of the conflict which happened after the forty dayes were ended, and when our Lord began again to feel the necessities of Nature for then the Devil thinking that he had espied a juncture, wherein he might attach him with greater probabilities of success, laid hold on it, and made assaults with all the art and cunning that were possible for him. But the Holy JESUS being armed by Fasting and Prayer, and seconded with 
Luke 4.1.  a fullness of the Holy Spirit, stood invincible as a Rock and kept his Ground, rejected with Holy Indignation all the proposals of the enemy, discovered and confuted all his specious pretences, and put him to a shameful flight, so that he departed from him; however his departure was but for 
Luke 4.13.  a season; For often afterwards he renewed his attempts, and in another manner, for what he could not effectuat by fraud and flattery, he expected to accomplish by violence and force, which was more especially discernible towards the close of our Redeemer's Life on Earth; For, then the powers 
Luke 22.53.  of darkness were let loose upon him, who partly by themselves immediately, and partly by animating the wicked instruments on which they had influences, appeared against him in methods of spite and cruelty, of out-rage and persecution. Nevertheless, he in the midst of these fierce and bloody attaches, continued firm and immovable, and kept his innocency by patient Suffering. became a Conqueror. He 
Col. 2.15.  spoiled Principalities and Powers, and triumphed over them, even in undergoing that ignominious Death, by which they intended to have procured his utter ruin, whence we are taught, that when the adversaries of our Souls make use of force and violence to draw us into sin, the best way both to secure our Innocence, and to gain the Victory, is by the Exercise of Meekness, Patience, and Long-suffering, and the other Graces that are a kin to these, for our LORD, we see, when he was out-raged, persecuted, and spitefully treated, did not oppose force to force, or persecutions to persecutions. No, but to spite and malice he opposed Meekness and Charity, to reproachful words, Silence, and to cruel usages, a Resolute Patience. These certainly are the Christian Methods of Opposition in this Case.  
But then moreover, the World, the other adversary of Man's Salvation, and the great bait which the Devil makes use of to inveigle unwary Souls, and betray them into sin; This World, I say, did make attempt upon, and was Combated and Conquered by our Blessed Redeemer. This is intimated to us in these words of his to the 
Joh. 16.33.  Disciples, Be of good cheer, for I have overcome the World. Which passage plainly implys, that he considered the World as an enemy, that as such it did attach him, that he resisted it, and by so doing overcame it, for Overcoming on the one hand supposes an assaulting adversary, as on the other it doth one that resist and conquers. Now, the World sometimes accosted him with its smiles and flatteries, dressed up itself in its most aluring circumstances, displayed before him all its pomp and Glories, its Riches and Honours, its Ease and Pleasures, its Favour and Friendship, its Praises and Applause, recommended to him its Wisdom and Maxims and Customs, as very excellent and profitable. But he made no account of all these things, and would never be proselitted to become its Votorie by the most winning Addresses that it could make. And the method he took to baffle its impotrunities and to conquer it. was by a Generous Contempt of all that was taking and delightful in it, and by putting a Value upon, and even embracing the very contrary Circumstances. He trampled on all its Glories, and slighted its Magnificent Offers. He preferred poverty to its Riches, Disgrace to its Honours, Pains and Sufferings to its Ease and Pleasures, Desolations to its Comforts. Destitution to its Friendship, and Disrespect to its Praises. Folly to its Wisdom, and walked by Measures which contradicted its Maxims, and shamed and opposed its Customs. But then, when it could not prevail upon him by the Methods of Allurement and Smile, it assaulted him with its frowns, with what was frightful and dismaying to frail Humanity, it loaded him with reproach and calumny, set him up as the Object of its contempt and derision, as the Butt of its malice, and as a theatre whereon to act its Tragical Scenes. But the World's frowns proved as unsuccessful as its flatteries; Nothing could oblige the Holy JESUS to enter into a Truce with it. He came of purpose to Conquer it, and would not quit the field until he had obtained a perfect victory. And the way by which he choose to combat its inhumanities, was by enduring the across, and despising the shane. He received all the attacks of its malice, with undaunted Courage, bore them with incomparable Patience, and by meekly undergoing all instances of its fierceness and cruelty, he did defeat and frustrat its attempts, and gloriously triumphed over it.  
The Flesh, in fine, with its appetites, passions and inclinations, is an other enemy to our Happiness, and the most formidable and dangerous, because near us, and in our very bosoms, and because by means of it our other enemies have access to us, and gain ground on us, and seduce us from our Duty and Alledgiance to our great sovereign. This adversary also our Redeemer combated and overcame. But that we may comprehend this aright, let us consider that the Son of God out of his surpassing and ineffable Love to the Children of Men, would needs feel their miseries, and know their temptation, and that not only that from his own Experience of what it is to be tempted, what violence one suffers in being attacked, and in resisting, what aversion the Flesh hath to what is uneasy, how weak it is, and what force is necessary to make effectual and successful Oppositions, he might have compassion on their infirmities, and minister proportionable Aids, but also that he might teach us by his own Example how we should treat our flesh and blood, and what Methods we must take to subdue and conquer its inclinations and appetites, and that he might encourage us to enter the Lists with it in full hopes of obtaining by his Grace a certain Victory. And for this end, it pleased him to assume the Human Nature in a state of Mortality, charged with Infirmities and Weaknesses, exposed to Temptations, and having Passions and Inclinations like ours.  
And this the Holy Scriptures do very Copiously attest, telling us 
John 1.14.  That the word was made Flesh, and dwelled among us. That He was 
Phillip: 7.2.  made in the likeness of Men, and was found in fashion as a Man. That 
Rom. 8.  He appeared in the likeness of sinful Flesh. That 
Heb: 2.14. ver: 17.  for as much as the Children are partakers of Flesh and Blood, he also took part of the same, And that He was in all things made like unto his Brethren, and, as the Consequence of this, we are assured, That 
Heb: 4.15.  He was in all Points tempted* Like as we are. O! who can measure the Dimensions of that vast and surprising Love, that made the Son of GOD sink Himself so low for our Sakes, that obliged him not only to descend into this lower World. but also to lodge in mortal Flesh and Blood, and to become like one of us! to be sure it was then that His Visage 
Isai: 52 14  Was marred more then any Man. and his form more than the Sons of Men, When he that was in the form of GOD, took on Him the form of a Servant, and the Brightness of the Divine Glory, was clouded under the veil of mortal Humanity, when He that was the perfectly innocent one, took on Him the guise of a sinner. And the Almighty appeared in the likeness of Frail Man. O who can think on these transcendent instances of Charity, without Transport and astonishment! Now the Holy JESUS by assumeing the human Nature, charged with the Consequences of Sin, that is, in a state of infirmity Temptations and Mortality put himself under an Obligation to conflict with, and resist its importunities and tendencies to seduce and tempt and this he did with a neverfailing constancy, and an uninterrupted Success all his Life-long, and the weapons which he employed in the Combat, and by which through the mighty assistance of that Divine Spirit, that animated His Sacred Humanity, he got the victory, and which his Example hath Consecrated for the use of his followers, were Prayer, Abstinence, and a continual self-denial; For 
Heb: 5.7.  in the days of his Flesh, he offered up Prayers and Supplications with strong Crying and Tears, unto Him that was able to save him from Death. He fasted often, and always kept within the bounds of a strict necessity as to eating and drinking. He 
Romnns, 15 1.  Pleaseth not Himself, sought not his ease, but choosed rather to toil and Labour, watched whole Nights, denied his own will, Not my will, but thine be done, was the distinct and Articulat Language of his Life, from his Cradle to his Grave, of this we have a very Eminent and Remarkable instance in that bloody agony of his in the Garden, a little before his Passion; 
Great, Exem page., 150.  as a reverend Author represents it, Knowing that this Cup was the great end of his coming into the World, he laid aside all his own interests, and divested himself of the affections of the Flesh and Blood, Willing his Fathers will; And because his Father commanded, He, in Defiance of Sense and Passion, was desirous to suffer our Pains. But as when two Seas meet the Billows contest in ungentle embraces, and make violent noises, till, having wearied themselves into smaller waves and disunited drops, they run quietly into one Stream, so did the Spirit and Nature of JESUS, assault each other with disagreeing interests and distinguishing disputations, till the earnestness of the contention was diminished by the Demonstration of the Spirit, and the prevailings of Grace, which the sooner got the victory, because they were not to contest with an Unsanctified, or Rebellious Nature. Thus our blessed Redeemer Combated the inclinations of that Nature which he had assumed in a state of i●firmities and temptations, and kept his Flesh and Blood in such absolute and perpetual Subjection to the Spirit, that there never appeared any Criminal Excesses in his Passions, nor irregularities in his inclinations but continued ever to be holy and Harmless, and was even when clothed in mortal flesh, the pure and immaculat Lamb of God, Who 
1. Peter 2.22.  did no sin, neither was guile found in his mouth.  
Behold now the 
Heb: 2.10.  Captain of our Salvation! See how he hath Combated and defeat all our Enemies! Oh! Shall we content ourselves to be Spectators only of his courage and conflicts, and not imitators also! Dare we own ourselves to be his Followers, and yet not accompany him into the Field of battle. Can we justly hope to reap the Fruits, and partake in the Merits of his conflicts and victory, without imitating them! or obtain the Crown without a Combat! No to be sure, hear how himself 
Rev. 3.21.  determines the Case. To him that overcometh will I grant to sit down with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. See here the Pattern both of our Duty and our Reward, and how the former is the only and assured way to the latter. Christ overcoming is the Pattern of our Duty, and Christ sitting on the Throne, the Pattern of our Reward: We must therefore first be conformed to him in Overcoming, before we can be conformed to him in being advanced to the Throne; For it is a fixed and unalterable Decree, that none shall be concerned without being Victorious, and no victory can be obtained without Combating; conquerors then we must be, if we would be crwoned, and that we may Conquer we must Wrestle& Strive. And to engage and encourage us to do this, our Adorable Redeemer did vouchsafe to become a Mortal Man like one of the Sons of fallen Adam, and so put himself in a Condition of being attacked by our enemies, and accordingly came into the Field of Battle, sustained their assaults, and gave them the rout, and by his so doing, he hath informed us whom we are to look on as our enemies, that we might never afterwards mistake them for our Friends; He hath acquainted us with the Weapons of our warfare, and taught the Methods of managing them successfully; He hath let us see what mighty Forces and Assistances will be afforded us in combating, and not only convinced us of the Possibility, but also given certain assurances of a Victory, if we continue under his Conduct, and imitat the Pattern he hath set before us.  
And what should now hinder us from engaging immediately in this warfare? Why should we linger any longer? Are not all just grounds of fears and discouragement taken out of the way? Do not we know our enemies? And why should we any more live in friendship with them, but rather break off from them, and generously resist and oppose them? Are we not furnished with store of excellent Weapons? What should make us delay to employ them? Have we not Assurances of powerful Aids? Where then is the pretence of weakness? Our LORD will not sand us a Warefaring on our own expenses and in our own Strength; His Almighty Spirit and Grace will accompany us to the Field, and assist and direct us in the Conflict, will inspire us with Force and courage, and make our Combatings both easy and successful. His holy Angels will be our Attendants and our Guardians, 
Psal: 3●. 7.  and will join Issue with us, as soon as we hearty begin to break off all Confederacies with our Enemies, and list ourselves under his Banners, so that more and more mighty are they that be with us, than they that be against us, greater is he that is in us, than he that is in the World; And therefore we may be certainly confident of the victory, if we do not shamefully fall away to the enemy again, and thereby forefeit all our Advantages, and return to the state of servitude and bondage.  
But moreover is it not by Conflicts and Wrestling that we must enter upon the State of Triumph and Glory? Is it not thus that the Kingdom of Heaven suffereth violence, and that the Violent take it by force? Must we not strive 
Luke 13.24.  to enter in at the straight Gate that leads unto Life? Was not our LORD himself, after that he once appeared in Mortal Flesh, and entered on the state of Temptations, obliged first to fight and conquer, in order to repossess his Throne; And can any of his Followers pretend Exemption from such an Obligation? Was his Example in this to be looked on only, and not to be imitated? Or hath he in conflicting with our Adversaries so defeated them, as that we have no more matter or occasion of resistance or opposition? No such thing, for as long as we continue in this World, we are in the Field of Battle, and our enemies are round about us, yea even within us, and will not fail to attach us on all hands, and therefore we are still obliged to make opposition to them, unless we resolve tamely to be their slaves, and thereby inherit eternal miseries, which is the fatal up-shot of this wretched servitude. Our Redeemer indeed hath so routed the adversaries of our Souls, as that all who hearty become his Disciples, resign themselves to his Conduct, depend upon his Power, follow his Example, and persevere in a Faithful Adherance to him, shall through his Grace infallibly 
Rom: 8.37.  become more than Conquerors. But then still it is the Character of a true Follower of JESUS to be a Combatant. Our LORD by his Conflicts hath not discharged us from this Spiritual warfare, but more peremptorily engaged us in it, having afforded us greater Advantages for managing it happily, than the World had formerly. And hence it is, that we are so often enjoined, So 
1 Cor: 9 24.  to run as that we may obtain, to endure 
2 Tim. 2.3.  hardship as good Souldiers of Christ, to fight 
1 Tim: 6.12  the good fight of Faith, to resist the Devil, 
Jam: 4 7.  to mortify 
Rom: 8.13.  the deeds of the Body, and not to love nor 
1 Joh: 2 15. James 4.4.  have friendship with the World. All which Exhortations do necessarily import an Obligation to struggling and Conflict, and plainly suppose enemies and a State of warfare. So that whosoever doth not profess, in this state of trial and Temptations, to be a soldier and Combatant, and carries not as such in a Resolute, Vigorous, and persevering Opposition to the World, Devil, and Flesh, forefeits both his pretences to be a Follower of Jesus, and his Hopes of the Glorious Rewards of the other World, which are only promised to such as overcome. Hath not the State of all the Saints in this World, been a State or struggling and Conflicts? Have they not 
Heb: 12.4.  resisted unto blood, striving against sin? We wrestle not, saith St. Paul, against flesh and blood, but 
Eph: 6.12.  against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Did they ever pretend to share in the joyful Triumphs of Eternity, on any other terms but these of Wrestling and Conquering after the Example, and through the Grace and Power of Jesus Christ? I have fought 
4 Tim 4.7, 8.  a good fight—. Henceforth there is laid up for me a Crown of Righteousness; Was the Apostles rtiumphal Song in the view of his approaching Change. One of the great Evidences and Grounds of Hope that he had of partaking in the Glorious Rewards that shall be distributed at the Great Day, was his having combated successfully. With what face then can we pretend to expect that we shall be admitted to the Fellowship of the Saints in their Triumphant State, who would not unite with them, nor follow their Example when they were Militant, we who have ever lived in profound peace with the enemies of our Souls, who have been willing slaves to the Devil, loved the World, and the things that are in the World, and gratified, and made provision for the flesh to fulfil the lusts thereof, we who either not at all, or but very faintly and interruptedly have made opposition to them, and soon returned again to amity and friendship with them.  
There are some, alace too many, who imagine themselves to be mighty Combatants, and the great Hero's of the Militant Church, and therfore the noted Candidates for the Crown of Glory, when they contend and suffer for the Interests, and Opinions of a Party, and run down and persecute, and even extirpat all that are not of their way as the enemies of GOD, and CHRIST, and Religion, when they assert and defend certain speculations and practices, which they fancy to be the Cause of GOD, and oppose others as false and erroneous, thô perhaps they may be of greater Truth and Usefulness than their own, when they zealously appear against some innocent customs and ceremonies, whereof their fellow Christians serve themselves, as Instruments of Devotion and Piety. But this sort of conflicts, whereof pride and self-love are too commonly the source, and for which the most part are managed and carried on with injustice and partiality, uncharitableness, and blind zeal, may very well consist with our being at a good Agreement, and in peace with the grand adversaries. So that these factions, contests, and duellings about forms, and opinions and parties, and external circumstances, however Men may design them, the wrestlings of the Church, are but sorty, and even unsolid evidences of our Title to the blessed Rewards of Christian Combatants, as long as we make no vigorous appearances against our lusts and passions, nor attack our flesh and old man with the Instruments of self-denial and Mortification, as long as we are in friendship with the wicked World, and under the slavery and dominion of Satan and sin; For these are they whom our Redeemer hath marked out as our true adversaries, whom he hath engaged us continually to ●●●ist, and against whom he hath promised powerfully to assist us and acquainted us with the Weapons and Methods whereby we shall infallibly overthrow them. Up then, and let us shake off our sloth and cowardice, let us resolutely turn our faces against these enemies, and never any more enter into truces and friendship with them; let us not dread their power, and cunning, and multitude, nor doubt but we shall at last get the upper hand of them; For the 
Psal. 46.7.  LORD of Hosts is with us, the GOD of Jacob is our refuge. But we proceed,  
Secondly, To declare how the Holy JESUS is a Pattern to us in his Death, and in what Respects we are to imitat him therein. Our adorable Redeemer, after having undergone with admirable Patience, the direful Pains, Agonies, and Desolations of the across, at last 
Matth. 26.50.  cried with a loud Voice, and yielded up the Ghost. Now it was that in a special manner, He, through the Eternal Spirit offered 
Heb. 9.114.  up himself unto GOD, and gave the consummating stroke to the Sacrifice. The Death of the Lamb of GOD is a deep Abyss, it is full of Divine and Mysterious Secrets, such as our dark and limited minds cannot penetrat into, nor comprehend; It is only our having some measures of that Ineffable Love, and the Light of that Divine Spirit by which he offered up Himself diffused in our Hearts, that can qualify us savingly to discover these otherwise inaccessible depths, which I doubt not, make a part of these amazing Objects, which the Angels desire 
1 Pe: 1 12.  to look unto. I only adventure to touch on these things concerning the Death of our Redeemer, that are plain and obvious, or ought to be so unto all who converse with the Sacred Oracles seriously, and without prejudices, confining myself to these Particulars only, which the present Design obliges to inquire unto.  
We shall then consider the Death of JESUS CHRIST as a Martyrdom, and as a Sacrifice, and plainly evince that it is our Pattern, and consequently that we are obliged to comform to it, in both these regards. That the Holy Scriptures give us this twofold view of his Death, is evident enough. First, It is a Martyrdom, That is, The Holy JESUS having asserted and proclaimed himself to be the Messiah, and published the Gospel, the glad tidings of. Salvation, to the World, did, by undergoing the bloody and painful Death of the across, give a very solemn Testimony unto, and eminently confirm the Truth of these Heavenly Doctrines, which he had been preaching all his Life, it is the part of a True Prophet, not only to endure hardships and persecutions, in behalf of the Doctrines which he delivers in the Name of, and by Authority from GOD, but also to lay down his Life for it, when his so doing can serve as a Mean to assure and convince of the truth of it, and recommend it. And if he should decline ot shift doing this, when visibly called to it, it would beget a just suspsiion in the minds of Men, of the falsehood of his doctrine, and make them question these pretences to a Divine Mission. A Seducer will not willingly dy for the confirmation of that Doctrine which he knows to be false, for it is not the Salvation of Souls that Men of this stamp labour for, but their own gain and advantage. Hence they are called 
Matth: 7.15.  ravening wolves, which come in sheeps clothing. And the mark by which our LORD hath taught us to difference between the True shepherd and the Hireling, is 
John 10.11.12, 13.  that the Good shepherd layeth down his Life for the Sheep, but the hireling when he seeth the wolf coming leaveth the Sheep and fleeth,. The true Lover of Souls left nothing undone that was necessary for assuring the World of the Truth of these Divine Doctrines which he intended should be the Food and Nourishment of his Sheep, for after that he had confirmed and recommended them by Signs and Wonders, by the singular and unexampled purity of his Life, and by the excellent and endearing Effects which they had on the Hearts and Lives of these that embraced them, at last he sealed them with his own Blood. This is intimated to us in that good Confession, as St. Paul calls it 
1 Tim. 6.13.  which he witnessed before Pontius Pilate, when he said, for this cause 
John 18.37.  came I unto the world, that I should bear witness unto the Truth. He bore witness to it, not only by declaring and asserting it, but also by laying down his Life for it. And hence in the apocalypse, 
Rev. 3.14.  He is designed the Faithful and true Witness, the Original Word which is translated Witness, as a Learned Author remarks, *, is in this Book, 
Ham: in loc:  and since in the ordinary Use of the Church, set to signify one, that for the testifying the Truth of GOD, lays down his Life, and therefore the Church Writers which have sorted the Martyrs of the Church, into several Ranks or Forms, and given them distinct Titles accordingly, have reserved unto CHRIST the Title of the great Witness or Martyr.  
Now that all his Followers are under inviolable Obligations to comform to his Death in this regard, needs not be laboriously evinced; It is, I think, the common acknowledgement of all. The Words of our Saviour so often repeated and inculcated in the Gospel, put the Matter, beyond doubt. Whosoever 
Mark 8.35. See also Matth: 39.16.25. Luke 9.24.  will save his life shall loss it. But whosoever shal loss his life for my sake, and the Gospels, the same shall save it. This is now one of the great maxims of our Holy Religion, and it expressly informs us that it is our indispensible Duty to own and confess JESUS CHRIST and the Gospel, not only to the hazarding, but even the losing of our Lives, and that in so doing, we are assured of that Crown of Life, 
Rev: 2.10.  which is promised to such as continue Faithful unto Death, every drop of our Blood, they are the Words of a Reverend and Devout Author 
Christian Sacrifice, P. 48. , Should be ready to be poured out for that Religion, which Christ hath sealed with his own. And indeed, what better Use can we make of our Life, than to give it for Him, from whom we received it, and who gave his Life for us? And how much better is it not to live at all, than to live with the mark and brand of Cowards and Fugitives, from the Prince of Life, and Lord of Glory? If after we have professed to become the Votaries of the Holy Jesus, we save ourselves by a base and dasfardly declining to own him and the Christian Doctrine, in the face of dangers and death itself, we lose them for ever, and forefeit our Interest in his Kingdom and and Glory; For, saith he to his Disciples, whosoever 
Mark. 8.38  will be ashamed of Me and my Words, in this adulterous and sinful generation, of him will the Son of Man be ashamed when he cometh in the Glory of his Father with the Holy Angels. So that as soon as one becomes a sincere Follower of the Lamb that was Slain, he is a Martyr in Resolution and Purpose, and can with a generous and ungainsaying Heart utter the words of St. Paul, 
Acts. 21 1●.  I am ready not to to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus. And, when, by the Conduct of Divine Providence, he is put in such Circumstances, as that he cannot any longer keep his Life, without denying and dishonouring his Redeemer, he cheerfully lays it down. Thus did vast Numbers of his Primitive Followers, these brave and heroic Souls, who loved not 
Rev: 12.11.  their Lives unto the Death. So Pure and Noble, so Victorious and Ardent was their Love to their dear Saviour, that the most formidable cruelties could not frighten them unto a denial or disclaiming of him. They not only resolutely faced, but even courted Flames and Torments, that they might evidence their Love to, and come to a nearer enjoyment of their well Beloved. They Overcame the terrors of death in its most hideous and amazing shapes and appearances, By 
Rev. 12.11.  the Blood of the Lamb, That is, By the Grace which the Effusion of this precious Blood merited for them, by the mighty Consolations which it hath procured them, by the excellent Example of Charity, Patience, Meekness, and constancy, which it did furnish them, and by the Courage and Force which it inspired into them. Certainly it was something more than human, that animated and enabled the Noble army of Martyrs, many whereof were of the tenderer Sex and younger sort, to undergo the most exquisite torments, and such as are capable to beget horror, and that not only without fear and perturbations, but with Joy and Cheerfulness, the Composure, and Sweetness of their Countenances and Carriages, bewraying the inward Serenity of their Minds, and the Divine Cordials wherewith they were invisibly supported.  
O the admirable Force and efficacy of the Love of Jesus, when once it hath got Possession of the Heart, and displays there its pure and vigorous Flames! How doth it give strength to the weak, and encourage the faint hearted! How doth it facilitar Difficulties, and sweeten Torments! How doth it banish fears, and despise dangers, and laugh at death even in its grimest and most terrible forms! For Love, as the mysterious Song informs us 
Cant. ●. 6.7.  i●s as strong as death, the coals thereof are coals of fire, which hath a most vehement flamme, many waters cannot quench Love, neither can the Floods drown it. O the Divine virtue that it hath of transforming pains into Pleasure, and making the most frightful objects Agreeable, and to be desired! Of this we have a very memorable instance in the Holy Martyr Ignatius Bishop of Antioch, whom the cruel Emperour Trajan condemned to be the Entertainment of lions, and a Spectacle to the Citizens of Rome. See in how seraphic a strain he writes to the Christians of that City, as he was on the Road towards them.— I do v●●y joyfuly( saith he) my dearest Brethren, before I have the happiness to see you, as I hope I shall very shortly, being already on my way, take this occasion to writ to you, that I may let you know the Dispositions in which I find myself, and the last request I have to make to you. For as I passed through diverce place, I have remarked such an excess of sorrow among the Faithful, who have heard of my being sentenced to death, that I have already judged by their carriage, what I may expect to see among you. But suffer me to tell you, that I dread your charity, and that I suspect it may do me a prejudice, thinking to procure me a Favour. wherefore I conjure you, not to alter by your prayers an Order of GOD, which is so advantageous to me, and without the execution whereof I cannot enjoy GOD so soon as I desire, have not, I entreat you, too carnal a love for my body; But endeavour rather that it become the Sacrifice of GOD. Remember that you never envied the Happiness of any Body, and that you yourselves have taught others the way of Sufferings. If you will offer to GOD your Prayers for me, then let your Design be to beseech him that he would give me Force and power, that I may suffer as a true Christian, and not as one who is only nominallie such. I regard no more any thing on Earth: I am taken up with nothing but with Heaven; The World is already at an end as to me: Eternity fills me altogether. I have signified to other Churches that I would die willingly, providing you do not oppose yourselves to it. For I confess to you that I fear always least the Love, which you bear to me, do something that will be unseasonable, and prove uneasy to me. Suffer for GOD's Sake, that the beasts devour me. I am the Corn of GOD, and their Teeth shall be as it were the Mill-stones, which shall grinned me, to the end I may become the pure Bread of Jesus Christ. Rather treat these Beasts so as they may become my Tomb, and leave nothing of my Body. I shall then become truly the Disciple of Jesus Christ, when the World shall see no more of one. Offer therefore your humble Prayers to God, that this Body which I carry to the lions, may become a pure and spotless Oblation. I learn in my chains to desire nothing on Earth. From Syria even unto Rome, I combat day and night with Beasts, being tied to ten Leopards, so I call the Souldiers which keep me in chains. And who, the more kind I am to them, do me the greater hurt, and wax the more ill natured and fierce, I am daily more and more edified by the injuries wherewith they afflict me, yet I am not justified hereby. O that I were once eaten by the lions, which are prepared for me. I beseech GOD to make them eager to devour me. I shall kindly invite and 'allure them to set on me, and if they refuse to do it, and treat me, as they have done other Martyrs, whom they durst not approach nor touch, I shall irritate and provoke them to make the attack. I conjure you once more, my dearest Brethren, that you do not detain me any longer on Earth by your Prayers. Do not labour to keep me at a distance from GOD, by the love which you have for a corriptible body. Pardon me, my dear Children, that I speak to you after this manner. For I know what is better for me: It is now that I begin to be the Disciple of Jesus Christ; I desire no more any of these things that are on Earth: I breath only after Jesus Christ. Let the Fire seize on me, let the across torment me, let my bones be dislocat and drawn asunder, all my Members torn to pieces, and my whole body grund to powder, In fine, let all the torments invented by the Devil befall me, providing I may enjoy Jesus Christ. O thou pure and eternal light, whereof now I have some Glimpses, would even my friends contribut to separat me from thee, would they hinder me from going to thee and to thy jneffable Glory by that same way through which my Master hath gone! Would you hinder me, my dear brethren, from becoming his follower! If you have any compassion for me, it is not in saving my Body, That it ought to appear, but rather in not opposing yourselves to that violent desire which you see, I have after my GOD I say no more unto you, but only that I desire to die! My love is crucified. I feel a vehement fire within me which consumes me, And cries unto me. Come to your Father. I will not live any longer here below, I entreat that yourselves may no longer will that I should, and pray unto GOD, I earnestly beseech you, that he may will it neither. Do not love me according to flesh and blood. As you see that what I writ unto You, is not according to Flesh and Blood, I embrace you all. I recommend my Church unto your Prayers, passionately requesting you to intercede with Jesus Christ, that he would Vouschafe to be a Pastor to it. Behold here a Specimen of the Zeal, Devotion and Charity of the primitive Martyrs! O how faint and languid are these little dying sparks of Love that are in our bosoms. in comparison of these ardent& victorious flames that bu●ned in theirs,  
In the mean time it will not be improper to Caution here, that thô the occasions of suffering Martyrdom were very frequent, yet we should take care that we do not rashly and precipitantly rush upon it. We ought to be wise as Serpents, and use all pious and prudent Methods, to secure our Lives as long as we can with a good Conscience, employing them in doing all the Good that is possible for us in our several Stations and Capacities, being still resigned to the good Pleasure of GOD, and content to be disposed of as he in his infinite Wisdom shall think fit, and in a constant readiness to lay down our Lives when we can no longer keep them and our Innocence too; That is, When the Honour and Interests of our Redeemer and his Religion visibly call for our so doing, and we plainly see that it is his will we should live no longer, having by the Conduct of his wise and good Providence, lead us as it were by the hand to receive the Crown of Martyrdom. Thus the Holy JESUS prudently evaded the frequent Contrivances of his enemies to take away his Life, till His hour was come, and then he willingly laid it down.  
We must moreover beware that we do not unhappily mistake the Interests and Opinions, the little practices and prejudices of Religious Factions, and Parties, for the Gospel of Jesus Christ and his Doctrines. It is sad to consider how dark and doubtful, and even very false speculations, some external practices and Forms, yea the down right inventions of Men, have, by being baptized with Sacred Names, imposed on the World, have been cried up and contended for with no less Zeal and Fervour, than if they had been the very essential Truths and Duties of the Christian Religion, and it is sadder yet to see vast numbers prodigally sporting away their Lives for the sake of these trifles, and imagining that they are as much the favourites of Heaven for so doing as the Primitive Martyrs were. And hence each Sect hath its Martyrologies or list of Martyrs. and the great thing they are noted and commended for, is their Zeal and constancy in confessing and suffering Death, not for the Gospel, but for the Opinions and Practices which distinguish the own party, after which these fancies are confidently obtruded by the bigot Votaries as the Truths and Cause of GOD, now sealed with the Blood of the Saints. However, it is not to be doubted, but, when it so falls out that any truly Upright and Humble, Well-meaning and Charitable, thô mistaken Souls, lose their Lives in such Cases, the good GOD, who looks into the Heart, and sees their sincere Intentions to please him, will pardon their mistakes, and recompense their honesty and integrity, but then the cause for which they suffer he disproves, and it will not come into consideration when he distributs his Rewards. We should carefully labour to be rightly informed of the Nature and Designs of the Christian Religion, and to know the great Essentials of it; This would prevent our being imposed on by Specious Names,& enable us to discern what doctrines are valuable,& worth our Zeal and our Lives; For these Inglorious Martyrdoms we are now speaking of, are all owing to false Notions of Religion, and laying stress on airy and useless Speculations and external Circumstances, which ignorant, biased& factious Teachers have propagated among the unwary& credulous Multitude as Great and Sacred Things.  
In fine, if we be called to lay down our lives for our holy Religion, we must take care to do it in the Spirit of Jesus, that is, we ●●ould discover in our Sufferings these lovely Graces, that sweet and benign Temper, that he did in his. That Resignation to the Divine Will, that Humility and Meekness, that Charity and Compassion, that Patience and constancy which he did so conspicuously exemplify to us on the across, we should endeavour piously to transcribe, when we are in the like Circumstances; Nothing of spite and bitterness, of harshness and ill nature, no stormy Passions, or proud resentments, or fierce revenge should appear in either our words or carriages. This is it that will beautify our sufferings, give Lustre and Glory to our Martyrdom, recommend our Religion, honour our LORD and Master, and reclaim our persecutors. It is in such a Juncture as this that we should frequently review our Divine Pattern, Look unto Jesus, and 
Hebr. 12.23.  consider him that endured such contradictions of sinners against himself, who when he was 
Isa. 13: 7:  oppressed, opened not his mouth, when he was reviled, 
1 Pe●: 2: 23.  reviled not again. When He suffered He threatened not. He was brought as a Lamb to the slaughter. And all alongs he evidenced the Meekness of a Lamb. And as a Sheep before her shearers is dumb; So he, when suffering the cruellest treatments, was serene and silent; There were no reproaches in his Mouth, no frowns nor fierceness in his Countenance. A Martyrdom that is undergone without such a Frame and Disposition as this, deserves not that Name. If in pretending to lay down our Lives for our Redeemer and his Cause, we bewray a Spirit and Temper, quiter Opposite to His, if Spit and Malice, Furious and revengeful Passions, and Self-Conceit, freting and Chaigrin, are in our Hearts, and Visibly discover themselves in our Words and Carriages, we dishonour Him, and bring a Reproach on the Cause for which we suffer, and we but falsely Arrogat to ourselves, the Title of a martyr. For a martyr truly is one that in laying down his Life, Witnesses not only to the Truth of the Christian Religion, but also to the Spirit of it. Hence St. Paul assures us 
1. Cor: 13 3.  That tho' One give his Body to be Burned, deliver himself to the cruellest Death, for the sake of Religion, and have not Charity, which is the Spirit of it, his doing so, shall profit him nothing.  
But that I may lay down the Grounds of a daily conformity to the Death of our Saviour, in that view of it which we have how before us, it will be seasonable here, to take nottice of two sorts of Martyres, and consequently of a twofold Martyredom. The first I shall call the Martyres of Persecution, by which I understand such as are Persecuted for the sake of Truth and Righteousness, and who lose either their Lives, or their Honour and good Name, or their Riches and Possessions, or their Peace and liberty, any or all of these, because they will be Faithful to their Redeemer, and will choose Rather to suffer all the Losses and Disadvantages that can be incurred in this World, than abandon, and be ashamed of either the Truths and Practices of the Christian Religion. Tho commonly speaking these only are called Martyres, who lose their Lives for Christs sake and the Gospel, yet certainly they who upon that same account Forfeit any thing that is very dear to Flesh and Blood, and which Men value at the same Rate they do their Lives, and perhaps more, may very justly be so Designed. Again, tho' witnessing to the Truth of the Christian Religion, be ordinary Reputed the Cause which makes a martyr, yet I do not see, why Living according to the Divine maxims of it, ought not to be Reckoned so too. And therefore, if any upon the account of their strict comforming their Hearts and Lives to these blessed Rules, which are so opposite to the Spirit and inclinations, the maxims and wisdom of the profane and carnal world, should suffer obloquy and reproach, contempt, and disgrace, derision, and scorn, and behoofed as Madmen and Fools, and they in the mean time bear all, this patiently, and are not prevailed with to quit their Holy practices, it is certain that they may be very deservedly numbered among the Martyrs, for they witness unto the Spirit, power and practise of the christian Religion as others do unto the truth of it, and suffer for so doing.  
The second sort I call Martyrs of Love and mortification. And by these I mean all who, tho' they be not persecuted by men, nor meet with harsh and cruel Treatments in this world, yet do for the Love of GOD, and from a vehement desire of becoming agreeable to him, renounce and foresake the world and its convenicies, mortify their lusts and passions, crucify their Flesh and old man, generously deny themselves whatever corrupt nature inordinately craves, and welcome with humble patience and Unrepining Submission all the calamities that befall them as coming from the hands of GOD. Whosoever lives thus in constantly Contradicting his dearest and most rooted inclinations undergoes a continual Martyrdom. What more painful Martyrdom, saith St. Bernard, than to endure hunger, 
Quod Martyrium gravius est, quam inter epulas esurire, inter vestes mul●as& pretiosas algere, paupertate prermi inter Divitias. Serm: 1. de Test. sanct.  when one might have a well furnished Table, to suffer could amid variety of precious Garments, and to be pressed with Poverty when we might abound in Riches. The Crucifixion of an inveterat Lust or passion is suffering a kind of Death, for then we suffer a separation from that which was once very dear unto us, and every generous Act of self denial is a deaths pang. And therefore as many mortified Lusts, so many Martyrdoms, and as many Acts of self denial, so many dying Agonies. The pains and Torments of these Martyrs who loss only their Mortal Lives are quickly at an end, whereas the struggles and Death pangs of the Martyrs of Love may be lengthened for a Tract of many years. But since this in effect coincides with what I am to insist on under the following head, I shall.  
In the next place, proceed to consider the Death of our Redeemer as a Sacrifice, and that it was so, we need not Laboriously Evince, since the Holy Scriptures do so Copiously and so evidently attest it. That one passage of St. Paul to the Ephesians may be sufficient to assure us of it. He hath give himself for us, 
Ephes: ●. 6.  namely when he dyed on the across, an offering and a Sacrifice to GOD for a sweet smelling savour. Now concerning that Sacrifice which he made of himself in dying for us, I affirm that it is both Meritorious and Exemplary.  
First I say, that it is Meritorious, or the procuring Cause of all good things, and its Meritoriousness is especially founded in the Divinity of the Person who offered it, and who indeed is himself the victim, Worth and Merit, value and excellency, in the most sovereign degree, are inseparable from whatever this adorable person does or suffers. This Blessed Sacrifice is a source of all good things, because the source of all good things is united to it. The 
Oecon: Divin: Tom: 4: p: 418.  Divine and Eternal Spirit, or the Deity itself, the Deliverer, the Mediator, his Intercession, his infinite Dignity, an exact and perfect satisfaction to, and fulfilling of all that a Mediator ought to do in order to procure Salvation for us, a mighty force, and all sorts of Divine Efficacies, and consequently, it is a Spiritual Divine, and eternal Sacrifice, a Sacrifice that Merits infinitely, that Delivers, Saves, Fortifies, a Sacrifice that is satisfactory and Efficacious, and diffuses all good things, and all sorts of virtues in the Souls of such as aspire after conformity to it. And hence in holy Scripture Pardon, Grace, Reconciliation, Redemption, Purification, glory and Eternal Life are Attributed to it as the meritorious and procuring cause. And indeed nothing is of greater force to prevail with GOD to augment his Graces in us, and to prevent his treating us as out sins have deserved than to offer to him that Divine Sacrifice which was made in the Person of his Son Jesus Christ. And therefore in all our addresses to our Heavenly Father we should have a continual regard to it, and carry it alongs with us as that which will give virtue and Efficacy, and acceptableness to our Prayers, persuading ourselves that what we seek from him in good earnest for the sake of this great Sacrifice of Love will not be denied us. But the full prosecution of this lovely Theme is, as hath been intimated once and again, ●eserved to its proper place. Our de●ign at present is to discover the way how we shall come to partake in the Merits and Efficacies of this ever-blessed and all sufficient Sacrifice, and in order to this.  
Secondly, I affirm that the Sacrifice which Jesus Christ made of himself in dying for us is Exemplary, and consequently designed for our imitation he Sacrificed himself, that he might oblige us to do the like. The Sacrifice which he offered, and the death which he suffered without us must be Ratified, and really fulfilled within us. Hence we are said 
Rom: 6 3, 4, 5.  to be Baptized into his death, to be butted with him in Baptism unto Death, to be Planted together in the likeness of his death. Now that which must be Sacrificed and die in us, is our Old Man with all hi● Lusts and Passions his motions and inclinations, our corrupt self Love, our flesh and Earthly Members, and, in a word, whatever is in us, that hinders the re-entrance of the Life and Light and Love of GOD into our Souls. This is the victim that we must carry to the Altar and kill and offer up, and by so doing, 
Phil: 3.10.  We are made conformable to the Death of Jesus Christ; For his Sacrificing himself on the across was intended, not for the security and preservation of our Old Man, and vicious and carnal and Earthly affections, but for the death and utter Extermination of them, not to dispense with our becoming Sacrifices ourselves, but the more powerfully to engage us And indeed we are never truly 
Rom: 8 29.  Conformed to the image of the Son of GOD, till our Old Man 
Rom: 6  be Crucified with Him, and the Body of Sin be destroyed. This Sacrifice and Death of the Old Man, of all that is Corrupt, Earthly and Carnal in them, is what all sincere Christians do vigorously labour after, and at last by the Power and Grace of Christ, it will be accomplished in them, All that are Christs, saith St. Paul 
Gal: 5.24.  have Crucified the Flesh with its affections and Lusts. Our whole Life, now in this state of trial, is nothing else but a time of Sacrifice, and all our actions ought to be as so many blows given to the Victim of this Old Man, in us, till it be dismembered and die. This was the practise of St, Paul, and the first Christians, whose Character and Motto, it was that they did 
2 Cor: 4.10.  always bear about in the Body, the dying of the Lord JESUS. That is, their Life was a continual Dying to the Flesh, and all its appetites, Interests, and pleasures, after the Example, and by the virtue of the Death of Christ. Whence it appears that the Life of a sincere Christian, is not a Life of pomp and Splendour, of carnal case and Recreation; It is, as we have said, a time of Sacrifice. And what doth Sacrificing import, but Binding, Killing, dismembering, shedding of Blood, Separating the Filth, Burning? These things in the Spiritual meaning of them, and as they are figures of the Treatments which must be given to the Old Man, in order to procure its Death, are Exercises not very pleasing and grateful to our Flesh and Self-love: And hence have proceeded all these soft and Flesh pleasing Representations and improvements that have been made of the Sacrifice and Death of our Redeemer, whereby the true Medicine of our Souls is converted unto poison, and that which was Graciously designed for the Destruction of the works of the Devil, becomes a Shelter and sanctuary unto them. Our Old Man would be excused from suffering and Dying, and to tell the Flesh that it must become a victim in conformity to the Sacrifice of Jesus Christ, is a very hard saying, this is what it endeavours, by all means to shift and decline, and therefore it bushes Men to lay down such easy and indulgent Schemes, concerning this blessed Sacrifice, as may very well consist with the Life and Gratification of all its Corrupt Lusts and Inclinations. It will have the Sacrifice of the Lamb of God, to be so in its Room and stead, as that it is Discharged for ever, from suffering any thing in order to the Destruction of the Body of Sin, Contrairie to the tenor of the whole Scripture, and to the Sense and Experience, and desires of the Saints, who have all, with St. Paul, aspired after nothing with greater Ardency, Than to know the Fellowship of his sufferings, and to be conformed into his Death, and who, each of them from his own Experience, could say as that Apostle 
Gal: 2 20.  I am Crucified with Christ, that is, the Death of their Old Man is procured by a Vital and real Participation of the Sacred Efficacies of the suffering and Crucified Jesus. The Flesh will be well pleased, that Christ be Sacrificed without it, providing this Sacrifice of his, be not inwardly Ratified and fulfilled in turning it together with its Lusts and Affections into a victim.  
Oh! Let us turn away our Ears from these pernicious insinuations of the Flesh! let us seriously Remember, that tho' our Redeemer paid a ransom for our Souls, yet he paid none for our Old Man, and that that very Sacrifice which was intended for the Rademption of our Souls, was intended also for the destruction of the Flesh. Oh, let us not profane the Blood of the Lamb of GOD by improving, or rather by Misimproving it unto Apologies and excuses for our Lusts, or into pretences to secure the Life and interests of the Flesh. Let us view his Sacrifice as a Pattern, and not as a Discharge from our indispensible obligation to Sacrifice our Old Man; For if we consider the Sacrifice of Jesus Christ, as fulfilled and accomplished in himself, and stop at this Consideration of it, persuading ourselves that by looking on it, and believing it Historicallie, as a thing without us, and done in our stead, we shall Reap its blessed Fruits, tho' we never endeavour to comform to it, nor admit its Sacred Efficacies into our Souls, in order to procure the Death of our Corruptions, we abuse the Sacrifice of Jesus Christ, yet worse than the Jews did the Sacrifices of Beasts; For they did partake of this sort of Sacrifices, according to all the etxent of reality, that was in a purely Material and Bodily victim, they were Corporally besprinkled with the Blood, were Corporally purified, and did even partake Corporally in the Meat of the Altar; Whereas we, tho' we have before our Eyes a Sacrifice that is Spirit and Life, a Sacrifice that is filled with a Divine Emergie and Force, and Capable to crucify and kill every Motion and every Inclination of Corrupt Nature, throughout both Soul and body, content ourselves to look on it at a distance, thinking it enough that it hath been offered without us, and that we need not aspire after the Ratification of it within us, when certainly if we would really partake in this blessed victim, we ought to address the Son of GOD, i●treating that he would derive into our Souls the mighty Efficacies of his Divine and All Sufficient Sacrifice in order to accompish that Sacrifice of our Old Man which he requires of us in imitation of his.  
But, as 
Oecon: Divin: Tom: 4: cap: 17: num: 9: pag: 419  one very pertinently remarks, since there are qualities in the Sacrifice of Jesus Christ, where whereof some are Communicable, and others are not, we must beware that the Flesh do no take sanctuary here, and excuse itself from any obligation to imitat this Sacrifice under pretence, that some of the Qualities of it, are not within its reach. It is necessary therefore to distinguish with Respect to us, things which however continue in JESUS CHRIST. And to observe, that some of them are in Jesus Christ only, and that others are so in him, as to be Patterns and Copies to us, and which it is our duty to imitat and Transcribe. For instance, there is in the Sacrifice of Jesus Christ, an infinite Merit, there are also in it pains, Agonies and Death; For Jesus Christ hath Merited infinitely, in that he hath sacrificed himself. Now it is incontestable, that Man cannot do the first of these two things, I mean, that he cannot merit, and much less merit infinitely. This the Flesh will be ready to catch at, and to conclude from it, that since the Sacrifice of JESUS CHRIST is infinitely meritorious; therefore it is not imitable, or if we pretend to imitat it, then the Sacrifice which we make of ourselves must be meritorious, as His is. But if we do not wilfully shut our eyes in favours of our flesh, and blindly credit its absurd Reasonings, we may easily comprehend that there is a vast difference between meriting and sacrificing, although these two things are united in JESUS CHRIST. Merit is before the Sacrifice, and independent of it: infinite Merit was and might eternally have been in JESUS CHRIST without Sacrifice. It is an Original Quality, and essential to His Divine Person. But Sacrifice hath its source in the Sinner: It is originally, and in the first place exacted of the sinner alone. It is not essentially meritorious, but only destructive of evil, and recompensed by the pure Good-will of GOD; but the Great, the Divine, the infinite and Pure Love, by which JESUS CHRIST charged himself with our Sacrifice, hath rendered it meritorious in Him, and by it hath obtained all good things from GOD for us. It is plain then, that tho the Flesh cannot merit, yet it may become a Sacrifice, that is, die and expire on the across of self-denial, Mortification and Sufferings through the Almighty Efficacies of the Sacrifice of the Son of GOD, which shall be communicated unto all who hearty engage in the Imitation of it.  
Once more let us not suffer ourselves to be imposed on by the pretences and deceits of the Flesh; but call to mind rather. that, if we are sincerely the Disciples of JESUS, we are become a 
1 Pet: 2.8.  Royal Priesthood, and 
Rev. 1.6  made Kings and Priests unto GOD, and that the great Sacrifice which in the first place he expects and requires from us is the Oblation of our Old-Man, that he may die and expire. But to the end this Sacrifice may be accomplished in us, we must address our Great and Merciful High-Priest, beseeching Him to impart unto us his Spirit of Sufferings and Mortification; for as He through the Eternal Spirit offered up Himself unto GOD, so it is through the same Spirit, that we must mortify the Deeds of the Body. 
Rom: 8.13.  And moreover, for this same end, we must resolutly undergo Tribulations and Sufferings, bear Uneasinesses patiently and meekly, and willingly practise penitential Severities; For as Pains and Agonies, Piercings and Bloodshed, and cruel Treatments, were the Fore-runners and Causes of the death of JESUS CHRIST, so also Troubles and Anguish, Calamities and Distress, pious Violences done to, and Contradictions of our corrupt Inclinations and habits, are introductive unto the death of the Old-man. It is by knowing the fellowship of the Sufferings of our Redeemer, that we come to be made conformable unto his Death, and represent his Sacrifice. It is by the Methods of the across, that is, by Sufferings and self-denial, that the Flesh and its Lusts are Crucified, and do expire, and therefore as long as we walk in the ways of Ease and Selfness, and continually cherish and gratify our Earthly and carnal Appetites, it is not possible that our Old-man can become a victim. Every Act of self-denial, every instance of Mortification, every affliction that is undergone with patience, and humble Resignation to the Divine Will, being, as indeed as they are ever accompanied with the secret Force and virtue of the Crucified JESUS, are as so many stroke given to the Sacrifice tending to procure its death, and the last Stroke that it gets, is the death of the Body, but it is GOD himself, and not we, that must give this blow. Furthermore, as a vast and infinitely ardent Love, was the Fire in which our Lord offered up himself unto GOD as a sweet smelling Sacrifice, so it is by the mighty Force and Operations of that same generous and Noble Principle communicated from him to us, that our Old-man is offered up, and consumed; For when once this Heavenly Fire is kindled in our Bosoms, it will, if we do not stifle and quench it, burn up all that is corrupt and vicious in us, it will prompt us to desire, and enable us to endure with joy and Satisfaction all the pains and tribulations that are necessary for consumating that Sacrifice, which we are obliged to offer in Imitation of that of our Redeemer. Hence proceed these vehement Aspirations, which all the devour Followers of the Lamb have after the across. O sacred way, saith one of them( meaning the Way of the across) in which the true Lovers of JESUS delight to walk! 
O sacrum iter verorum Amantium! Da mihi diu inter spinas tuas incedere,& aliquando inter hrachia tua cum Amato expirare.  May it be my happiness to travail long amongst thy Thorns, 
Canones amoris Sacri P. 111.  and at last to expire between thy Arms with my Beloved. Thus the great Apostle would 
Gal: 8.15.  Glory in nothing but the across of the Lord JESUS, and 
1 Cor: 2.2.  know nothing but Christ crucified. It is fervent Love made him piously ambitious, and his Ambition aimed, not at the pomp and Glories, Riches and pleasures of the World, but at conformity to his Crucified Redeemer, by the Crucifiction of his Flesh and blood, and Self-Love. The Love of JESUS is of a singular efficacy and Force, and when it hath got entrance into the heart, and is entertained there, it ceases not its Divine Operations, till it hath consumed our Corruptions, and rid us of what ever is opposite to its generous Motions and Tendencies, and then it prevails within us, displays its agreeable heat and warmth, solaces infinitely the Soul, and carries it and all its Faculties and powers alongs with it, whithersoever it X 
X  pleases. After which, pure and defecated hearts, burning in the flames of a seraphic and undecaying Love are the Sacrifices which we must offer unto GOD, 
Amor meus pondus meum, eo feror quocunque feror. August: Conf: lib:  and which shall not be discontinued even in Eternity itself, for 
1. Cor: 13.8.  Love never faileth.  
In fine, The continual aspiring and endeavouring after a Conformity to the Death and Sacrifice of our Redeemer, is a matter of greater moment, than is commonly imagined. It is, as hath been now frequently inculcated, the essential mark and Character of a True Christian. It is in effect the great Condition required of us in the Gospel, and the only way how to partake infallibly in the Blessed fruits, and procurements of the infinitely Meritorious Sacrifice, and Intercession of the Son of God. People fancy that their interest in the promises of the Gospel is Sufficiently secured, when they believe that Christ dyed for them, or apply his Merits to themselves, by a sort of faith, which very well consists with the life and Dominion of their Old Man, and his Lusts, Certainly such will at long run meet with a sad disappointment. St. Paul lays it down as a certain and infallible maxim. 
2 Timo: 2.11  That if we have dyed with him, we shall live with him, intimating, that it is by dying to our carnal earthly and sensual life, that we come to partake in that Heavenly and happy life, which our Lord hath purchased for us, and that without this death, to which his dying on the across Indispensably engages us, we cannot Justly entertain any hopes of sharing with him in his glory; For, as the same Apostle else where, 
Rom: 8 13.  tells us, If we live after the Flesh, we shall dy, that is, if our Flesh or Corrupt nature be the Prevailing principle according to which we Regulat our hearts and lives, if we fulfil its lusts, and follow its motions, then certainly our Souls shall continue forever separated from God, from his grace, and Light and Joys, for God cannot unit with, nor communicat his Happiness unto such as are habitualy disaffected to his Love and Purity, and can relish nothing but what is fleshly and Sensual; Where as on the other hand we are assured that the Life of Grace here, and of glory hereafter, will infallibly follow upon our impartialy Mortifying the deeds of the Body. A memorable passage of an Author not long since quoted(*) will come in very seasonably here, 
oeconom: divina. Tom: 7 C 18. N 4. p 317.  and will both explain and evince the necessity of what we are asserting. There are, saith he, two things in Man, the one is his Soul, created by GOD for eternal life. The other is, his self-love, or his Corruption introduced into him by the Devil, and Sin for death eternal. And these two things are since the fall united in all Men. Now God doth present inseparably two other things to these, two which in this state of degeneracy are in every man. To the Soul of Man, which himself created, he Presents grace and life, and to his corruption, or carnal self-love, which came from the Devil, he presents the across, death and extermination. And it is impossible to change the order and Relation of these things, that is, to present grace and life to our Old Man, and Corruption, to our flesh and self-love; and to present death to the Soul itself, which was created and designed for, and made capable of life eternal, so also it is impossible to Embrace or partake in one of these, this without the other; to have life and grace without the across and death, for as much as the one introduces into the other, It being plain that Grace and true virtue cannot live and prosper in the Soul, till what is evil and vicious in it die and be done away; neither can Light appear in its vigour and brightness within us, unless all hindrances be removed, and our darkness and Impurities discussed. And thus Grace is universally presented to every Soul, on Condition that with regard to that Corruption which is now united to it, it Embrace Death and the across in order to be rid of it, and that it Resign unto God all its faculties and its Liberty, to the end, he may produce and Manifest, in it his Divine Life and all the Operations of his most holy Grace, in such a way as he shall Judge most Expedient. It is now, I think abundantly Evident, That that Death and Crucifixion, to which we are obliged, in Imitation of the Death and Sacrifice of our Redeemer is not an Arbitrary, but a very necessary Requisition. It is what we must indispensably undergo in order to partake in the Fruits and purchase of his Meritorious Oblation of himself on the across.  
Whatever other Methods Men have invented in Order to attain to pardon and Eternal Life, if they be such as can consist with the Life of the Flesh, and do not require the Death and extermination of the old Man, they are certainly false and deceitful. That easy and Flattering Divinity, which gratifies our Self-love, and corruption owes its original to that woeful place, whether it infallibly leads, and it directly contradicts the Designs of our Saviours coming into the World, who as 
1 John 5:  St. John tells us was Manifested to take away our sins, not the guilt of them only, but also their Filthinesses, their Life and Root, their Dominion and power, and that by obliging us to put off the body 
Job: 11 20.  of the sins of the Flesh by that eternal and Spritual Circumcision, which his power and grace effectuats in us, in the exercise of Mortification and self-denial,& all this to prepare& fit us for Communion with him,& to make us capable of the good things which he hath merited for us; for how can he pardon us, so as to receive us into his especial favour, and treat us as his peculiar friends? while we (a) are enemies to him in our minds, That is, while our hearts are habitually averted from him; while our inward Dispositions are unsuitable to, and at variance with his Light and purity; while we entertain and follow such appetites and inclinations▪ lusts and Passions as are Continual and direct Rebellious against his good and Holy Will? how can his blessed Spirit abide with us, and operat in us, in order to cleanse, heal and sanctify us, as long as our flesh and corrupt Affections, these grand Adversaries of the Divine Love and grace, are allowed to live and prevail in us! How can the Light and Glories of Eternity, be our Portion as long as our Darkness is indiscuss'd, and our impurities Cleave fast to us? Can Corruption inherit Incorruption? Or defilements Unite with purity? Can carnal Hearts relish pleasures? Or polluted Souls be admitted into GOD's presence? To conclude our great and Foundamental Work is, Strenuously and Unweariedly to labour by a daily self-denial and Mortification, to procure the Death of our Old Man, and never to give over, till these Words of St. Pauls be fulfilled 
Job 11 20:  in us: I am Crucified with Christ, Nevertheless I Live, yet not I, but Christ that Liveth in me, for otherways our pretences to Christianity, are but false and Hypocritical, and our Hopes to inherit the Precious Promises of it, vain and Groundless, and will prove 
: Rom: 122.  As the giving up of the Ghost.  
Now after all, I persuade me self, that all thinking, and serious Persons will be deeply Sensible, how necessary it is to acquaint the Youth, with views that are here given of the life and death of our Redeemer, and to imitat them with all possible Care, and as soon as may be, into the imitation of these Excellent practices, which the Son of GOD came himself, to exemplify and Recommend unto us. This, undoubtedly, would be the true way to Disciple them to the Holy Jesus, and consequently to Spirit to Educat them Christianly. 'tis true, these Measures will not suit the Spirit and Maxims and customs of the World, nor go pleasantly away with the Flesh, but then our Religion oblidges us not to comform 
Rom: 21: 2:  to the World, nor to consult with Flesh and Blood. And tho, while the World engrosses our affections, and its promising appearances dazzle us, while we are surrounded with Pomp and Glory, and plentifully enjoy, what may minister to all the inclinations of the flesh, comforming to this Divine Pattern, may seem absurd and ridiculous unto us, yet I dare boldly adventure to determine, that when Death makes his approaches towards us, and we are speedily to be divested of all momentany satisfactions and enjoyments, then if all sense of God and Divine things be not wholly extinct in us, or false Notions of Religion have not miserable deceived us, we shall wish with all our hearts, that both we and all that belong to us had made, that the principal Care and study of our Lives, which now we would shift off, as either impossible or needless, or perhaps foolish; for then these pleasures we so much courted, will begin to have no relish, and the enjoyments we were so fond of, to lose their value. Then the seeming Glories that dazzled us, will be at the point of disappearing for ever, and the things that were wont to gratify us very highly, can yield us no more Satisfaction. Then our Eyes will begin to be opened, and our thoughts of things will strangely alter. Then our Circumstances will convince us of former mistakes, and we will be forced to Correct our false Judgements. Oh! that we would reason now, as we will be obliged to do then, and practise now what then we cannot, and so prevent these Direful, and Inexpressible Regrates, which the review of Mis-improving great Advantages and Opportunities of preparing for Eternity, will Creat in our bosoms. Since then, not an Angel nor Glorified Spirit, but the Son of GOD, came from Heaven, out of Love to poor bewildered Mankind, to give them an Example, and thereby to acquaint them with the way by which they must return into paradise again, and came, not in a dress of Glory and majesty, But, that his Example might be Accommodat to their state and Capacities, clothed in Frail and Mortal Flesh. Oh! let us hearty endeavour to imitat and Transcribe it, and use all the Art and skill in our Power, to engage others to do the like, and more especially our Children, whose Spiritual concerns, both Nature and Religion, obliges us more narrowly to look after. It is a common and very just remark, tha● we are more readily brought over to out duty by Example rather than by Precept. Behold here an Example, that hath a great many singularities and Endearments in it; The excellency of the Person that gave it, the great Love that appeared in giving it, the Eminent and lovely Graces and virtues that are the Ingredients of it, and which it sets before us, the mighty efficacy and Force that attends it, and the blessed state to which the sincere imitation of it infallibly leads, are so many powerful Arguments to enforce comforming to it. O! let it be much in our thoughts, let us frequently review it, and continue so doing, till we be enamoured of its beauties. Let us establish it as the unerring Standard of our Hearts and Lives, and labour by all means to become agreeable to it in every instance. And when by the influences and Power of that Divine Grace, which ever accompanies the cordial imitation of this Blessed Example, we are in some measure grown up into it, and become as it were the Living Images of the Life and Death of our Redeemer, then it is that we are Qualified to speak of it, and recommend it with Success, even our Conversations, being then Fragrant and savoury, will have a winning Eloquence, and force in them, and bespeak and invite all under our care and inspection, to aspire after Conformity to this Amiable Pattern in a sort of Language, much more persuasive than the most Artificial strains of rhetoric.  
I intended in the next place, 
The CONCLUSION.  to have Evinced, that the Holy Jesus is our pattern, in his Resurrection& Ascension,& declared, the best way, I could, how we are to be made, comform to both, to the former, in our being raised up by the Power of it, into a new and Divine Life. And to the other, in the Flights and sallies of our Souls towards Heaven, And, as it were, taking up our dwellings there, by our thoughts and Meditations, desires and aims, in a disregard, and forgetfulness of this vain and sinful World. But Providence hath so ordered it, that I am obliged to stop here, which perhaps may be a Call both to the Writer and Readers, before we proceed further to study well the Life and Death of our Redeemer, and to endeavour by his Grace to Transcribe, as exactly as is possible for us, the Copies which he hath cast us, and by so doing, we will be the better prepared to enter on the Contemplation of that Angelical and Heavenly Life, which we are to led in conformity to his Resurrection and Ascension. Yea, though we have not the theory and Speculation of it, yet by knowing the Fellowship of our Lords sufferings, and by being made conformable to his Death, we shall soon, know the Power of his Resurrection, and feel a new and Divine Life, springing up within us; For proportionably as the Old Man decays and Dyes, the New Man Revives,& gathers strength, as the Flesh is mortified, CHRIST begins to be formed in the Heart. And thus we should come to know, this Excellent Life, by a Living Sensation and Experience, and by a solid Possession of the Reality and substance of it, and the knowledge which is attained this way, infinitely excels that which is got in the Barren and dry way of Reasoning and Speculation.  
The instances hitherto given of that Admirable Pattern, which our Lord hath set before us in his Life and Death, contain the great and principal stroke of it. I have insisted on them at greater length, because, though they be of vast Moment and Consequence, as hath been, I hope, sufficiently Evinced, yet they are generally but very little regarded, if not wholly neglected by the most. However it was not my intention to have stopped here, but to have descended to a Minuter, and more particular consideration of other things, and to have Represented. 1. The Graces which the holy JESUS did exemplify in his Child hood, and younger years, intended more especially as a Pattern to the Youth. 2. These which be Exemplified in his Manhood, and more advanced Age, as a Pattern to the Adult. 3. These which he Exemplified towards the close of His Days, in the view of approaching Death, as a Pattern to such as are Old and strike in years, directing them how to manage their more immediat Preparations, for Death and Eternity. 4. These which he Exemplified in his sufferings, as a Pattern to such as suffer with him, and for him, Teaching them how to behave under a Persecuted, or otherways afflicted state. 5. His carriage when a dying, and what he Exemplified in that Juncture, as a Pattern to all his followers, when in the same case and Circumstances, according to which they ought to order and finish happily, the last Scene of their Lives. The discussing of these particulars, would make it fully appear, that the example of our Redeemer, is a complete and perfect Pattern, exactly corresponding to all the different states and periods of our Life, and instructing us how to carry acceptably in each of them.  
A third particular I proposed to be treated off under this Head, was to declare the Necessity, both of His giving us an Example, and of our comforming to it, which though it be sufficiently evident from what we have been hitherto Representing, yet it might be very advantageously, and at great length insisted on. Here also I was resolved to obviat some Cavils of profane Wits, or soft and lazy Christians, and particularly that which would insinuat that at the Rate we have stated things, the Life of a Christian, must be very Melancholy and Pensive, wholly made up of bitter Egredients, and deprived of all pleasure and Solace, and consequently that the whole is Calculated rather to Frighten from, than engage and Invite to the Practise of piety.  
This absurd and Groundless calumny, I designed to have taken out of the way, by Representing at large. 1st, That as long as we are here on Earth, we are in a state of penitence and banishment; That the pleasures of the World and Flesh, do not agree to such a state, because as they were the Occasions and Causes of our banishment, so they are hindrances to our return to our Native Country, and consequently that Penitents and Exiles, ought not to desire them, but rather keep at a distance from them. 2d, That so much, even of these as is necessary for Travellers and pilgrims is allowed us, so much, I say, as will accommodat us, not clog and burden us in our Journey, and that tho we possessed the things and pleasures of the World in great abundance, yet we should use them as Travellers, not set our hearts on them, nor please ourselves in them, and take for our own use, only what is simply necessary. 3d, That tho the Life of a Christian were a state of Pure and continual Miseries, as most certainly it is not, yet this lasts but for a little time, and the Joys of eternity, for fuller Measures, and a more grateful relish whereof, great afflictions and sufferings do without doubt prepare us, will infinitely make up these short lived, and seeming disadvantages. 4th, That all the Exercises of the Christian Life, even these which seem more mournful and afflicting, such as self-denial, bearing the across, Contrition, Sacrificeing the Old Man, and the like, have pleasure inseparably annexed to them, which the Holy Scriptures and the Experience of the Saints do abundantly verify. That love being the Principle of this blessed Life, Sweetens, and Recommends, and gives a savoury relish to every thing in it. And that though a good Soul may for some time be under great desolations, yet as there is an inward Serenity of mind that accompanies him, and a secret force that supports him, while he is in this state, so his long and great Tribulations prove a certain introduction to, and Preparation for a state of full and solid, and Peremanent joys; as sharp and trying and uneasy Medicines, issue at last in a perfect health, and soundness, and the patient in the mean time, is enabled to bear them by the secret intermingling of some things that are Cordial. 5th, That when in our Christian course, we meet with any thing that is troublesone, Harsh, and painful, this is owing, not to Religion which originally required nothing off us but Love, but to the disorders and distempers of our Minds, which without evident hazard of relapsing, cannot admit of an easier cure. 6. That a sincere Christian nauseats the pleasures and delights of the world and flesh, knowing that they are certain hindrances to his Perfection and Happiness; And therefore, that being deprived of them, can be no misery to him. Such a deprivation is a misery only to carnal and earthly hearts, who love the world and the things of the world, and are so sunk into flesh, that nothing goes well away with them, but what savours of it. 7. That our holy Religion obliges us to disclaim and abandon nothing but what is really hurtful and disadvantageous unto us, and which therefore it is our Interest readily to forego. 8. That how uneasy and disagreeable soever the Christian Life may appear to us, yet since now our Redeemer hath ratified it by his Precept and Example, and assured us that it is the only way to Happiness, and since all his faithful Followers have traveled in it, we should make no demu●e to enter on it, if we intend to arrive at Eternal Life. 9. That it is our flesh and self-love and corruptions that resent and murmur at the Christian Life, as if it were too strict and severe. But that it is not from these that we ought to take our measures. in determining what is good and profitable for us, that this would be as improper, as to set up a feverish and distempered palate to be the Standard whereby to judge of the Goodness and wholsomeness of Meats and Drinks. 10. That Religion was intended for the Cure and Redress of our lapsed natures, and that it is not possible, as things now stand, that what is diseased and out of order in us, should be healed and set right aagain, without our feeling some smart and trouble; And therefore, that to be frightened from the practise of Piety, because of some Inconveniencies that necessarily attend our Cure, not only bewrays a base and mean, soft and cowardly Spirit, but also is a sign that one is in love with his miseries, and is desperately resolved rather to live and dy in his distempers, than suffer any thing in order to have them healed. 11. That how great soever the difficulties and uneasinesses to be met with in the Christian Life may be, yet the consideration of the Mighty Assistances, the many Consolations, the great and excellent Rewards which the Faithful and Sincere Votaries of it are infallibly assured of, is capable to make the prospect of its difficulties to disappear and vanish in all ingenuous Hearts. That the Strictnesses and Severities of Religion ought not to be viewed absolutely and in themselves, but as they are attended with gracious Supports and Cordials, and as certainly leading to and issuing in Peace and Purity, Perfection, Glory, and Eternal Life. As a Patient who is afflicted with a great many diseases, ought not to consider the Vomiters and Purges, and lances and other Instruments and Medicines, that must be employed in effectuating his Cure simply in themselves, and without any further regard, but as they are Means to procure his Health. This would soon reconcile him to the use of them, whereas the former view might dishearten him from admitting them. 12. That, after all, great Prudence and Discretion must be used in the Management of young Disciples, they must be gradually acquainted with the Practices of the Christian Life. Things easy and proportioned to their Capacities and Strength, are at first to be proposed to them. We must take care that we 
Mat. 9.17.  put not new Wine in old bottles. Babes are to be fed 
1 Cor. 3.12.  with milk not with strong meat. Our Lord would not communicat to his Disciples what 
Joh. 16.12.  they were not able to bear. It would 
1 John 2.12, 13.  be absurd to oblige Children to the Dutys of Young Men and Fathers: Such are to be trained up by Peice-meal to the heights of Christian Piety. I am apt to think, that the serious Consideration of these particulars, even as here briefly suggested, will be sufficient both to stop the mouths of such as prophanly cavil, and would make others bogle at the Accounts we have given of our Holy Religion, as if it were too strict and severe, and wholly constitute of sad and gloomy thoughts; And to evince that it's native Tendencies are to remove the true causes of Melancholy, to introduce a solid Peace and Serenity into our Minds, and to prevent these black and despairing apprehensions, these direful agonies and convulsions of Soul, that will at long-run be the necessary Issue and Result of a dissolute, vicious and debauched life. And this was to shut up all I intended to say of the example of our Redeemer, which how accommodat it is to carry on the Designs of the Incarnation, needs not be any further declared, the thing being so very plain and evident of itself.  
The fourth and last Mean which he employs for this same end, nameyl, efficacy and Power, would in the next place have fallen under our consideration thus, as the Reader cannot but observe, runs through the other three, and though from what is already delivered concerning it, we cannot be altogether at a lose how to think of it; Yet because of its moment and importance, it deserved to have been treated of particularly and by itself.  
After this I was to resume the Life, and more especially, the Sufferings and Death of our Blessed Saviour, and to have viewed them as they are a Source of infinite Merits, as excellent Instructions of Devotion, as Motives to Love and Obedience, as Inducements to Penitential Sorrowing and Hatred of all Sin, as sure and certain Grounds of Faith and Hope, and as Unfailing Springs of Manifold Consolations to all Sincere Christians in all States and Conditions. And then would have followed the Consideration of his Resurrection and Ascention, as they are Pledges and Assurances of ours, and a D●●laration of the Impressions which they ought to have n us as such. And finally, The whole of what concerned the Mystery of the Incarnation was to be shut up in treating of our Redeemer's sitting on the Right Hand of GOD, and his coming in Glory to Judge the World, and of the Duties by which we ought to correspond to these great Articles of our Faith.  
And then, in pursuance of my Design, I was to proceed to give my remaining Advices; Such as, That great Care be taken, in these times of Error and wavering, To confirm the Youth in the Truth of the Christian Religion, where I was to direct unto the best Methods of doing this; And, by the way, to inquire into the Causes and Grounds of the present Growth of Deism and the contempt that is put on revealed Religion. And next, That they be brought into an early Acquaintance with their Souls, and  told that their body is but an outward Tabernacle, that lodges an Immortal Inhabitant, which hath Noble Faculties, and great and vast Capacities. That this is their Better Part, and that their chief Care should be to get its disorders Redressed, and its filthiness and rubbish done away; And so to dress and prepare it for entertaining that Glorious and infinitely Perfect being, for whom it was Originally designed as his Living Temple, in which he ought to be loved and adored, and where also he would manifest his Power and glory, communicat his Sweetness, and diffuse his Light and joys, and continue so doing, not only without Interruption or Diminution, but with Increase of Delights, and new Discoveries of Adorable Beauties throughout all Eternity. And in fine, That they be informed that there is A Wise& Powerful, a Just and Righteous, a Good and Holy Providence, that Governs the World, whereof Just Notions ought to be given them: And some particular Instances, wherein it hath remarkably interposed, set before them; and the Duties to which the Belief of it obliges, deduced and inculcated on them.  
But the full Prosecution of these and other things must be reserved for another Occasion. In the mean time, I am hopeful that such a Foundation is already laid down, as will naturally and easily led to erect the Superstructure, tho no further Instructions were given; I have taken my Rise from the very first Point, and guided such, as will incline to follow, thrô a good part of the way, so that no well disposed and considering Person, can dangerously mistake in what remains of it.  
They are not trifles and uncertainties that I have insisted on, but great& excellent Things, and of vast Consequence; And I persuade myself, that whoever Seriously peruses, and Solidly Digests the Directions which are her● afforded, will soon be sensible how accommodat and well suited they are, to form Young Hearts, and to conduct them to the most Eminent Instances of Christian Piety. I shall only add my hearty Prayers to the Father of Spirits, that he would effectually Bless this Performance, that he would dispose such whose Province it is to Educat the Youth, to manage that Great Trust, according to these or the like Measures, and Countenance and give Success to their Pious Care and Diligence, that the Good and Edification of Souls may be happily promoved by our joint Endeavours, And the Glory of all may Redound to His ever Blessed and Adoreable Name, AMEN.   
FINIS.