A Pleasant WALK TO HEAVEN, Through the New and Living Way, which the Lord Jesus consecrated for us, and his sacred Word reveals unto us.  
Published by CLAUDIUS GILBERT, B. D. Minister of the Gospel at Limrick.  Prov. 3. 17. The ways of Wisdom are ways of pleasantness, and all her paths are Peace. Psal. 119. 1. Blessed are the undefiled in the way, who walk in the Law of the Lord. Act. 9 31. Then had the church's rest throughout all Judea and Samaria, and were edified, and walking in the fear of the Lord▪ and in the Comfort of the Holy Ghost were multiplied. Hos. 14. 9 The ways of the Lord are right, the just shall walk in them, but the Transgressors shall fall therein. Jer. 6. 16. Thus saith the Lord, stand in the ways and see, and ask for the old paths where is the good way, and walk therein, and you shall find rest for your souls. But they said, we will not walk therein. Eph. 5. 15, 16. See that ye walk circumspectly, not as Fools, but as Wise, redeeming the Time because the days are evil. Gen. 5. 24. And Enoch walked with God, and he was not, for God took him. Phil. 3. 18, 19, 20. Many walk of whom I tell you weeping, &c.— But our Conversation is in HEAVEN. 
LONDON, Printed for Francis Titon, and are to be sold at the sign of the three Daggers in Fleetstreet▪ 1658.   

To my Highly honoured uncle, Colonel Henry Markham, a Member of the Parliament: AND, To my worthily Honoured Aunt, miss Esther Markham, his Endeared Consort.  
Dearly Honoured, and Beloved in the Lord;  
IT is good for man to draw near to God, 
Psal. 73. 28.  whose fellowship is the chiefest good, the Fountain of all Good. The Psalmist found still the choice experience of that Divine Oracle, and therefore commended it so highly to others. The very beginnings of spiritual acquaintance with Christ are so savoury to a sanctified heart, 
Can. 1. 2, 4, & 7, 9  that this precious Wine cannot but cause his lips to magnify the sweetness 
Eph. 〈◊〉 〈◊〉  thereof. 
Col 〈◊〉 〈◊〉  Grace is the lively Image of the living God, 
Pro● 4 〈◊〉 〈◊〉  resembling him still in activeness of communication and Holiness of Conversation. 
1 〈◊〉 2. 5.  They that have tasted how good the Lord is in his Word and ways, cannot but be moved by the strong Impulse of such experiences to encourage still themselves and others to such a heavenly Communion with their God, and faithfulness to him. The best good is still most communicative, diffusing its streams and displaying its rays to all round about. 
Rev. 17. 14.  The Followers of the Lamb have their reason, and all other Powers of the Internal and external Man, 
1 Cor. 2. 15.  Spiritually ennobled and sublimed to discern all things by a Divine Light, 
Eph. 1. 23.  and make choice of Christ for their All in All, 
Col. 3. 11.  incomparably before all things else. 
Psal. 73. 25.  Having once found him whom their souls do unfeignedly love, 
Can. 5. 10.  their desire is still to keep close to him, 
Can. 3 4.  and walk worthy of him, 
Rom. 3. 11.  as far as his Grace is enabled through his Spirit that dwells in them, 
Rom. 6. 6. 21.  to rule there for him. They cannot but find strong Endearments obliging there hearts to be soliciting still others with themselves to this Divine Exercise. It hath pleased that Father of Spirits to make such an Impress thereof upon my Conscience, that it engages me to judge myself deeply for former neglects, and binds me forcibly to more diligent care for future occasions. This small Piece now presented to you, will speak my ressentments more expressly about this Subject. It comes out in a very plain dress, and without trimming, the matter thereof being sufficient to commend its own worth to candid Christians, and intended for the lowest forms of Christ's school, 
1 Cor. 2. 2.  as well as for his Graduates. It is my serious purpose with the Apostle not to know any thing ministerially and practically, 
Phil. 3. 9, 10.  save Jesus Christ and him crucified, 
1 Cor. 2. 4.  in the efficacy of his Resurrection, and in the fellowship of his sufferings, being made conformable to his death. It's not therefore the enticing words of man's wisdom I would delight in and labour for; but the demonstration of his Spirit and Power. Herein I would studiously design through his Grace to imitate Paul, as he followed Christ. None but Cbrist, none but Christ, was the Motto of a famous Martyr. I would make it my desire and joy, my Resolve and endeavour through the supplies of his all-sufficient Spirit. Your Acquaintance with him is best known to him and to his friends, that have had acquaintance with yourselves.  
If this poor Tract may be found, any way serviceable to the improvement thereof, my heart shall rejoice and bless God for it. Your zeal for him and his, cannot be forgotten of him, nor of them. Your labour of Love cannot pass unrewarded from God, whatever construction or retribution it meets with from man. 
2 Chro. 15. 2.  The Lord is with you whilst you be with him. 
1 Chro. 28. 9  The various experiences of his Word and Rod, Spirit and Providence formerly dispensed and lately renewed toward you, 
Gen. 17. 1, 2, 3, 4. &c.  will be still of singular use and help, being duly remembered and improved. Walk still before him in the perfect ways of his uprightsness, 
2 Cor. 11. 9  as Abraham and his faithful Worthies were directed by him, 
Eph. 6. 10.  so shall you be sure of his covenant-mercy in the performance of your covenant-duty. His grace will be still sufficient for you, 
Deut. 33. 16.  and his strength gradually perfected in your weakness. Be strong in the Lord, and in the power of his might, for the promoting of his Interest in your respective stations and motions against all spiritual enemies. The good Will of him who dwelled in the Bush, rest upon you both, and all your Relations near and farther off, for Direction, Assistance and Blessing. In him I delight to be known demonstratively, as occasion serves,  
Your cordially endeared and obliged Nephew, to serve you upon the best account, Claudius Gilbert. From my Study in Limrick, May 19 1657.   

To all the Friends of Christ called to be Saints.  
Christian Friends.  
Man's Life is a short Walk towards Eternity, A Race wherein Mortals continually move nearer to their endless, unchangeable State: whether of Weal or Wo.  
The great God, who is Al-sufficiently blessed in himself: 
1 Cor. 9 24.  was pleased to give Man a Being capable of Eternal Communion with Himself. The Councils of his heart absolutely purposed before time: 
Psal. 33. 11.  he fulfils in time by the works of his hand, 
Eph 1. 3, 4, 5, 9, 11.  that he might glorify himself in all his Divine Excellencies. 
1 Kin. 8. 15.  He at first made man after his own Image, having made all the world for his service. 
Pro, 16. 4.  His rational soul, that Divine Extract, that Work-manship of Heaven, received as much perfection from God, as such a finite Creature could manage in conformity to his infinite Creator. His Blessedness consisted then in walking with God in that glorious state, wherein all Creatures were at his command, as so many steps leading him to that God whom they did so clearly represent to him. Satan soon envied man's felicity, having desperately cast away himself from the like condition. 
Gen. 3. 1, 2, 9, 7, 82, &c.  He sets on the woman; finding her withdrawn from her husband's company, that should have been her guide and stay, and walking toward the forhidden Tree. Her gazing thereon gives him advantage to insinuate with fallacious Queries, and to infect her with his serpentine Breath.  
Adam quickly felt the direful Touch of that sinful contagion, and turned form his God to follow the charms of that subtle enemy toward his own Ruin. 
Eccle. 7. 29.  Thus man tasted the fruit of that deadly Tree, 
Rom. 5. 12, 15, 16, 17, 18, 19, 21.  which gave him the Knowledge both of good and evil, by sinful privation and woeful probation, 
Ioh. 3. 6.  to the utter undoing of his whole Posterity. Our whole nature was so totally and universally poisoned thereby, 
Job 14. 4.  that like the spawn of venomous creatures, 
Gen. 6. 5.  all men draw from him through the●e parents loins, 
Gen. 8. 21.  the cursed Principles of sin and sorrow, Ignorance, Error, Atheism, Unbelief, 
Eph. 1. 3, 4, 5, 6.  with all the rest of that Serpents feed, do brood in man's heart still, 
Ier. 31. 3.  to draw him further from God and Bliss, 
Gen. 3. 15.  towards Earth and Hell, till Grace interpose. 
Rom. 5. 8.  God suffers all this evil to bring a greater good out of it by his overruling of all men and devils to his glorious ends in a holy manner. 
Ioh. 6. 44, 45.  The eternal thoughts of his gracions Love toward his Elect in Christ, doth he in due time effectually demonstrate, promising Christ to them, giving him for them, and through his Spirit bestowing him on them, in drawing them to him, that they may walk with him, 
2 Cor. 5. 19, 20.  and worthy of him. His Gospel is the word of Reconciliation, which offers and gives his terms of mercy to be treated upon between him and them. 
Joh. 5. 25.  By that voice from Heaven he calls them off from their sinful march, 
Heb. 12. 25.  and stops them in the midst of their woeful career, 
Eph. 2. 2, 3.  wherein they follow the Prince of darkness toward destruction. 
Eph. 4. 17.  man's sinful life is a wretched walk in Satan's company through the enchanted allies, 
Phil. 3. 18.  of a conceited Paradise, 
2 Cor. 3. 16.  of seeming pleasures, profits and preferments. All men please themselves in such Illusions and delusions, 
A●●. 26. 18.  till the Spirit of Christ takes away that enchanted veil from their eyes, 
Joh. 16. 8, 9, 10.  to show them convincingly both their folly and their misery. That Gospel-voice of Christ which sounds in the ears of all sorts promiscuously, 
Act. 26. 18.  is carried into the very hearts of his peculiar People 
2 Pet. 1. 3.  by distinguishing Grace, 
1 Pet. 2. 9  to turn them efficaciously from darkness to Light, 
Rom. 8. 28, 29, 30.  and from the power of Satan to God. 
Mat. 22. 14.  Through his glorious virtue he calls them to Glory and virtue: 
Mat. 11. 25,  whom he did foreknow and predestinate, them he thus called, 
Psal. 147. 19, 20.  justified, and glorified. This effectual Vocation makes the great difference between men and 
Act. 14. 16.  men, 
Luk. 14.  the most remaining still strangers thereunto.  
Many never hear the least hint thereof, 
Mat. 22. 3, 5, 6, 12, 13.  many do openly reject it, and many are found to profess owning thereof, that never come up to the full terms of it. This miscarrying mistake, being so facile and frequent, so pleasing and pernicious, it concerns all to review with care all their evidences to saving purpose. Whilst so many walk so unworthily, 
Jer. 23. 14.  we have all most need to take cognizance of our case and course. 
3 Ioh. 4.  Most men walk in Lies, and few are found walking in the Truth. 
Psal. 81. 11, 12.  Self is the grand Idol of this back sliding, 
Isa. 66. 3.  degenerating Age. The best are too subject to walk after the Lusts of their own eyes, 
Rom. 7.  and to choose their own ways, when left to themselves. The purest state of Primitive Christians need frequent and mutual quickenings: much more do our days. Our Christian Vocation is so eminent, that our unworthy walking of the same, cannot but cast on all, a proportionable meameasure of Reflection. 'Tis our choice honour and happiness to honour God and enjoy him in Christ, walking before him as heroical Saints have done in all Ages, places and Relations. Our holy Vocation doth much resemble that lovely Eden, that Garden of Pleasure, planted by the Lord's hand for man's delight and exercise in his friendly state of Communion with God. Christ himself is our Tree of Life, standing in the midst of the Paradise of God, whose leaves and fruits abound with sovereign virtue for the healing and strength of the Nations. 
Rev. 2. 7.  Variety of spiritual Ordinances and temporal Comforts he affords herein most liberally for 
Rev. 22. 2.  Pleasure and help. 
1 Tim. 4. 8.  Sin is the only Tree forbidden unto us which may not be fed on without danger of death, 
2 Pet. 1. 2, 3.  natural and civil, spiritual and eternal. His own society God himself is pleased to assure and 
Gen. 2. 17.  vouchsafe there also by the sweet breathings of his 
1 Ioh. 2. 1.  gracious Spirit in every Institution of his appointing▪ 
Rom. 6. 23.  His Presence and Blessing still do come along 
Isa. 59 21.  with that fresh Gale in the cool of the day to solemnize 
Exo. 20. 24.  the match between Heaven and Earth in the 
Isa. 64. 5.  Spring of his Grace, 
Ioh. 3. 8.  and ripen all things towards the fullness of his glorious Harvest. 
Gen. 2. 15.  Idleness therein he cannot endure, 
2 Thess. 3. 10.  but allots to every one his Task, that all may work for him, 
I●h. 5. 17.  and like him in converse with him. 
Isa. 26. 12.  The Father works hitherto said the Son, and I work, 
Rom. 8. 11, 13.  so doth the Spirit work in all his People to direct, excite and enable them to this Heavenly Work. How curiously gallant is such a Walk as this with such a company, and in such an Eden, wherein all things conspire to render Christ's friends most holy and happy! Should not this prevail with Rational Souls to prefer Christ's ways before all the world's bewitching Braveries? 
Psal. 110. 3.  Should not carnal Hearts be eflectually drawn to admire and embrace the Beauties of Holiness upon Christ's own Terms of conjugal Consent? 
Hos. 2. 14 19  Should not Spiritual Hearts be quickened thereby to walk worthy of such a Vocation wherewith they are called? Should it not oblige them to utmost Diligence in the best Improvement of all effectual means to the mutual quickening of each other, in order thereto.  
The lively Resentments thereof obliged my thoughts and engaged my Resolutions of pressing myself with my christian Auditory, more vigorously to this choice Duty and noble Exercise. The substance of those five Sermons, which were publicly delivered on this theme, is here contracted in a plain Essay, which some friends have conceived, might be of further use by such a publication as this. The blessing of heaven go along with it, that this small Tract may prove an open door into the Lord's Garden, wherein his Spirit may lead you by the hand to your chief good to your God in Christ from grace to grace, from strength to strength. I shall leave you with him in such a blessed walk, that you may not be longer interrupted from passing through the varieties thereof; but may feed all your spiritual senses, most deliciously in his Paradise, walking before him, and worthy of him in your fellowship with him. If you reap benefit from this poor contribution, bless God for it, and rememember him at the Throne of Grace, who cordially desires to be serviceable to God and his People, though he finds still cause to acknowledge himself  
The greatest of sinners, and meanest of Saints, C. G.   

The CONTENTS.  

THE Context opened. p. 1  
Three main parts observed. 1. An eminent state. 2. An eminent act. 3. An eminent help. p. 2  
Hence three Conclusions.   

Conclu. 1. A Christians Vocation is a most eminent Thing.  
Explained, Confirmed, Grounded. p. 3  
Reason 1 Its eminent Cause. p. 4  
Reason 2. Its eminent Terms. ibid.  
Reason 3. Its eminent Properties. ibid.  
Reason 4. Its eminent effects. p. 5  
Appli. 1. By way of information in two Corollaries.  
Corollary. 1 See hence the Excellency of Grace. p. 5  
2. The baseness of sin. ibid.  
Appli. 2. For Conviction. 1. To nominal Christians. p. 7  
2. To real Christians. p. 8  
Appli. 3. For Inquisition. 1. By the Antecedents. p. 9  
2. By the Concomitants. p. 10  
3. By the Consequents. p. 11  
Appli. 4. Consolation to the Lords called Ones. p. 12  
Appli. 5. Excitation. 1. To uncalled sinners. p. 13  
They should be specially moved. 1. To Diligence. p. 15  
2, To dependence. p. 16  
Secondly, To the called Saints. ibid.   

Conclu. 2. CHristians are eminently obliged to walk worthy of their Vocation.  
Explication. p. 17  
Ratification. p. 18  
Demonstration. 1. From Ingenuity. ibid.  
2. From Congruity. p. 19  
3. From Expediency. p. 20  
1. With respect to God. ibid.  
2. In reference to man. ibid.  
Use 1. Instruction in two consectaries. p. 21  
1. Note hence the sinfulness of notional Libertinism. ibid.  
2. Of Practical Libertinism. p. 22  
Use 2. just Reprehension. p. 23  
Use 3. Examination. p. 25  
1 In our general Calling. ibid.  
2. In our particular Vocation. p. 26  
Use 4. Comfort. p. 27  
Use 5. Exhortatian. p. 29. Particularly  
1. To Superiors. p. 30  
2. To Inferiors. p. 32   

Conclu. 3. IT becomes Christians to improve the most effectual helps for mutual quicking of each other, that they may walk worthy of their Vocation. p. 34  
Deduction, Confirmation. ibid.  
Demonst. Rea. 1. From the importance of the Duty. p. 35  
2. Form man's condition. ibid.  
3. From external Temptations. p. 36  
improvement 1. For Vindication of the Ministry. p. 37  
Improvement 2. For Admonition. p. 39  
Improvement 3. For trial. p. 40  
1. In our religious Capacity. ibid.  
2. In our civil Capacity. p. 41  
Improvement 4. For a choice Cordial. p. 42  
Improvement 5. For solemn Exhortation. p. 44  
1. Personally. ibid.  
2. Domestically. ibid.  
3. Politically. p. 45  
4. Ecclesiastically. 1. To the Church Rulers. p. 46  
2. To private Christians. p. 47. Generally and particularly 1. More generally towards all fellow-members in Christ; some choice Duties performed, will be of singular help. ibid.  
1. Cordial affection. ibid.  
2. Tender Compassion. p. 48  
3. Earnest Supplication. p. 49  
4. Seasonable Exhortation. p. 50  
5. Faithful Admonition. p. 51  
6. Che●reful Condonation. p. 53  
7. Ingenuous Disposition. p. 54  
8. Meet Consolation. p. 55  
9 Liberal Contribution. p. 56  
10. Impartial Administration. p. 58  
11. Steadfast Continuation. p. 59  
12. Zealous Vindication. p. 60  
13. Vigilant Preservasion. p. 62  
14. Careful Sequestration. p. 63  
Secondly, More particularly towards spiritual Rulers. p. 65    

A Pleasant Walk to HEAVEN, Through the new and living Way, which the Lord Jesus consecrated for us, and his sacred Word reveals unto us.  Eph. 4. 1. I therefore the Prisoner of Jesus Christ, do beseech you, that ye walk worthy of the Vocation wherewith ye are called. 
THE Salvation of God's people by Jesus Christ, is the Scope and Sum of Law and Gospel, Old and New Testament. Our great Apostle preached this at Ephesus, powerfully, effectually. His labours were wonderfully blessed from Heaven in that place, so eminent for Pomp and Pride, wealth and wickedness. Many of Christ's sheep were there gathered into his fold, of whose welfare, Paul in his absence, was most solicitous. He therefore sends them a gracious Salute, and begins with the didactical part of Christianity, to settle their minds and hearts in the main Truths, and Principles of faith. From the great Mysteries of their Election and Predestination, he leads them gradually to the review of their Redemption and Vocation, that they might the more efficaciously be rooted and grounded in the Truth of Christ against all the errors of the wicked. Thence Obedience is pressed on them in the practical part, Grace ●●…ll teaching good manners. Faith and Holiness, Purity and Power are Divine Associates in the ways of Christ. I therefore, saith he, the Prisoner of Christ beseech you, that you walk worthy of the Vocation wherewith ye are called.  
Three main parts are here considerable, 1. An eminent State expressed in their Vocation, their choice Dignity.  
2. An eminent A●●… to be conversant thereabout, walking worthy of their Vo●●●●on, their singular Duty.  
3. An eminent ●●p, quickening thereto, by force of Arguments rationally d●duced from the whole matter, ezpressed in the Context by the illative, therefore. 2. From his personal relation to Christ, and suffering for Christ. 3. From his persuasive entreaty, I, The Prisoner of Christ do beseech you.  
From which Premises: Three Conclusions naturally flow,  
1. That a Christians Vocation is a most eminent Thing.  
2. All Christians are obliged to walk worthy thereof.  
3. Christians should use the most effectual helps for mutual quickening thereunto.  

1. Conclus.  
A Christians Vocation is a most Eminent Thing.  
For Explanation, this word Vocation is considerable in Scripture-dialect, largely and strictly. 1. Largely, so it imports an external Call, given to many by the Gospel, who never partake of the power thereof; witness the various guests, mentioned, 
Mat. 22. 14.  Mat. 22. Many such are called, though but few be chosen. This is common to the whole visible Church. Secondly. Strictly it signifies that internal Call which efficaciously flows from God's eternal election, and infallibly leads to Glory, described Rom. 1. 28. 29, 30. This is peculiar to God's Elect, the members of his invisible Church, who are all in due time efficaciously called.  
This Calling hath a double Aspect, general and particular: 1. General, towards God in all the ways wherein he is to be owned for our. Sovereign, Lord and chief good in Christ; this concerns all, thus to love and fear, to serve and trust him with the utmost of the whole man. Secondly, It hath a particular respect towards Man, in the various Relations of this life, wherein every one hath his particular charge to attend upon, in each respective Station, differing one from another, as superior, or inferior, in public or private, &c.  
The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Vocation, sometimes denotes an act of God towards Man, calling him to himself; usually it holds out the state of man whereinto he is brought by that Divine Act, whether external or internal, whence proceed all human Acts in correspondency thereto  
This phrase in the Text is comprehensive of all, in the full Complex thereof, but especially expresses that special state of Grace and Christian Profession whereto God's People are energetically called by the singular operation of his sanctifying Spirit.  
That this Vocation is most eminent, is a Truth confirmed fully and frequently by the sur-beams of Divine Oracles in every branch of God's Word. 
Ioh. 3. 3. 5. 6.  All the expressions that describe it testify so much, 
Mat. 18. 3  being equivalent with regeneration and conversion, the new Creature and new man, 
Gal. ●. 15.  the translation of men from Darkness to Light, 
2 Cor. 5 17.  and from Death to Life; their bearing of his Image, 
Eph. 4. 24.  and partaking of the Divine nature; their coming out of Bondage into Liberty, 
Act. 26. 18.  by Redemption from Satan's Kingdom, 
1 I●h 3. 14  into Christ's own Kingdom, &c. Instances might be given of the excellency of every part 
● Pet. 1. ●.  hereof, 
Ioh. 8 32, 36.  with relation to this Christian Vocation. The Precepts requiring it, 
1 Ioh 5. 1●  the Promises assuring of it, the prefigurations typifying it, 
〈◊〉 1. 1●.  the precedents performing it, are all eminent.  
All Instructions and encouragements thereto, all Threats and Punishments for the neglect and abuse thereof, do eminently ratify the same.  

The Reason of it is as remarkable, if we consider the Cause and Terms, the Properties and Effects thereof.  
1. THE Cause is eminent. 
Rom. 9 11.  It's God himself that calls thus by the Spirit of Christ, internally and externally. His Divine Excellencies shine here in their Brightness. This is his Work-man-ship, in the product whereof all his glorious Attributes concur harmoniously. He is the fountain and the final Cause, whence it flows, and wherein its terminates. He is the Prime and choice Agent, who appoints and overrules all Means, in tendency thereto. His Voice gives the formal Impression of it upon that matter, which his Spirit disposes orderly, according to his eternal purpose, to be a fit subject for the Reception and Improvement thereof. He speaks actively and effectively, 
Rom. 4. 17.  calling things that are not, that they may be, according to the good pleasure of his Will. God thus considered both Essentially and personally, is the eminent Cause of this Vocation; not any mere Creature, nor any thing considerable in it, either in God's purpose or execution.   

Reason 2.  
The Terms of it are eminent Ones; both the terminus à quo, whence they are called; and terminus ad quem, to which they are called: It's from slavery to freedom, from a sinful to a gracious state, from the Power of Satan to God, from misery to felicity, from the drudgery of Hell to the glorious Grace of Heaven. Is not this call then a most eminent One?   

Reason 3.  
The Properties of it do further ground its Eminency; it is a high calling, a holy, heavenly Vocation, free and full, sure and singular. Nothing excellent in any creature but it sets out the choice qualities of this noble Vocation. It's the highest Preferment, which the most high can afford in his Kingdom, to his best friends, Children and Spouse. It's the conforming of them in holiness, to that which is the Top of Divine Excellency. It comes from Heaven, leads to Heaven, and trains up for Heaven, gradually, efficaciously. It's of his free gift to sinful unworthy Wretches, to fill them with the fullness of Christ. It's surely made out, and made good in a singular manner, to all the Vessels of Mercy, prepared for Glory, through Grace. Here are eminently fulfilled the father's purpose, and the sons purchase in proper applications of every Covenant-promise, through the operations of his holy Spirit, freely and fully surely and singularly, in an high, holy and heavenly manner. All the Properties thereof are most eminent.   

Reason 4.  
The Effects demonstrate its Excellency also. This Vocation renders men truly noble and eminent. It raises up their spirits to the best pitch of generous magnanimity, to the scorning of all sinful baseness. It stamps the characters of Divine Nobleness upon their souls, giving them so large an Interest in the royal blood of the King of Saints. 
Num. 14. 24.  They are hereby qualified with that Princely Spirit, which ennobled Caleb to act so eminently for God, and the public. So far as Christians harken to this Call, it works on them, and by them, in a choice manner, to the promoting of the Lord's Interest, and the public Weal, against all internal and external enemies of both. This is it that duly improved, makes all sorts of Christians eminently useful in their respective places, whether superior or Inferior.  
The Application may, 1. Inform our Judgement in two Corollaries. 1. Of the Excellency of Grace, which calls Christians thus eminently. Car●●… hearts cannot see any beauty, 
Psal. 22. 6  nor comeliness therein, no more than in Christ's own person, 
Isa 41. 4●.  who was accounted a Worm and no Man. Yet is the King's Daughter all glorious within, 
Psal. 45. 13.  in the beauties of Holiness, though blind eyes cannot discern it. 
Psal. 110. 3.  The natural man understands not the things of God's Spirit, 
1 Cor. 2. 14, 15.  neither indeed can he, because they are spiritually discerned; but the spiritual man judges of all things spiritual, by due comparing thereof. 
Luke 17. 21.  The Kingdom of God, said Christ, comes not with ostentation and observation, but is within you, and among you, like the Curtains of Solomon, 
Can 1. 5.  whose out side appears like the Tents of Kedar. 
1 Cor. 1. 26, 27.  What if God do not thus call many noble, nor many wise, nor many rich after the flesh, that his Grace may appear to be free? Doth not he make them truly noble, rich and wise, whom he thus effectually calls? Have not the famous Worthies of all Nations in all ages, learned in Christ's school, with Theodosius, to account their Relation to Christ the choicest flower of their honour and happiness?   

Coroll. 2.  
Observe hence also the baseness of every sin, Original, Habitual, Actual. It is sin that so notoriously opposes, maligns and hinders this eminent Vocation. Sin is that unworthy Varlet, that cheating Mountebank, who dares v●e it with the Lord, and give a counter-call to millions of Souls. Sin is that impudent Strumpet, that bewitches the simple with flattering Charms, of seeming pleasure, profit and credit, thereby to keep off Customers from harkening to Christ. Sin like the Hyena, counterfeits often the shepherd's voice in many disguised Seducers, to draw in silly sheep into her snares. Sin is that Monster, which Panther-like draws brutish sensualists by plausable allurements into her cruel clutches. This is the Dalilab, that inveigles and captivates so many Samson's, by her juggling Tricks. Sin is that cunning Rook, which draws out of Christ's road so many Travellers into the crooked ways of error and baseness, by misperswasions. Is it not sin that debased the glorious Angels, and the first Adam, and hath made them Maps of w●●tchedness, that were at first Mirrors of happiness? Is it not baser than Hell itself, being the cause and founder thereof? Nothing vile enough in the worst of Creatures, 
1 Kin. 8. 38.  to express this unworthiness of sin. The poison and bane, 
Iam. 1. 21.  the venom and pest, the excrements and filthiness of the very worst kind are mentioned in Scripture, 
1 Pet. 2. 1.  to point at the inexpressible baseness of sin. 
2 Pet. 2. 22.  This dung and dirt, this puddle and vomit, 
Psal. 14.  this filthiness and excess of naughtiness, is the inveterate and desperate enemy of our eminent Vocation. 
Psal. 53.    

Use. 2.  
This should convince every Christian, nominal and real, of their unanswerableness.  
1. NOminal Christians that have yet but a bare profession. Sinners of all sorts come under this rank. Oh, What pity, what shame to affront and slight such an eminent Call as the Gospel sends to you! Do you bear Christ's name only for a show, and for fashion-sake? Shall your profession serve as a pander to your filthy lusts, and as a Patron to your Libertinism? Doth not this aggravate your sins eminently, that you thereby oppose such an eminent favour? What can the swearing and lying, the tippling and gluttonous Christian have to say for himself? What pretence shall the ignorant and lazy, the proud and wanton, the covetous and passionate sinner plead in this case? What shall the Formalist and self-justiciary pretend for excuse? What will the Notionist and self-perfectionist cloak himself withal? What excuses shall the Scorner and Derider make? Will not their conscience convince all such of the reign of sin, by their Love and subjection thereto? Do they not thereby stop their ears, and turn their back against Christ's Call? If Conscience be silent now, being stifled, bribed and seared, so much the worse. It will awaken at last with a witness, with a vengeance. It will show light enough to hasten to Hell, though it had not enough to guide toward Heaven. Oh, The folly and the misery of every sinner, that thus slights Christ's Call, to harken to Satan's! How few heartily harken unto God's Invitation to the marriage-feast of Christ? 
Mat 22.   
2. 
Luke 14.  Real Christians should be convinced also of their neglects, contempts and mistakes, about their eminent Vocation. Should not our hearts bleed at the sight and sense of so much disgrace we have cast thereon? Should it not humble us deeply that we have so long deafened our ears hardened our hearts, and pulled away the shoulder against such a Call? Is it not a burning shame, that any Creature should prevail more with our spirits by their Syren-charms, than the voice of Christ himself, calling on us still by his Spirit, Word and Providence? It is our sin, let it be our sorrow, that we so readily harken to self, sin and Satan; are so deaf, so dull and dead to the calls of God. Let's heartily grieve that our souls prove still such dry tinder to so many Temptations of the common enemy, and such green wood to the sparks of Heaven. We are as soft wax to the tempter's impressions, which easily touch and take; but cold and stiff to the renewed expressions of the Lord's Spirit.   

Use 3.  
Should we not hence be put upon an Inquest to try our Title to this eminent Calling? The deceit is frequent, facile and pernicious, which should quicken our industrious search. The most find flaws in their evidences, when duly reviewed. Very much base coin passes for currant till duly tried. Most Christians rest upon an external Profession, which will prove to them but a broken reed. To dream of Heaven in the broad way to Hell, 
Psal. 26. 2.  will be found dreadful mistake. The best find most need of self-examining, 
Psal. 139. 23.  and are still earnest with God to do it for them, 
2 Cor. 13. 5.  distrusting their own heart. Man's heart by the Lord's Verdict, 
Jer. 17. 9  is both deceitful and desperately wicked, so far as unrenewed. Many carnal Hypocrites exceed the most gracious in outward shows. 
Mat. 25.  Many foolish Virgins have their Lamps better trimmed than the wise, though they want gracious oil in the Vessels of their hearts. Nature refined by the sublimations of Formality and Morality, makes a specious show, with a deal of Varnish, though the inside be often but rotten stuff. Multitudes prove like the Popish Pictures and Pagan Idols, curiously garnished to ensnare silly souls. Many a fair Profession will be found much like apothecary's Boxes, finely painted, yet filled often with poisonous drugs, and like the Pharisees painted Sepulchers, that are within full of dead men's bones. All then are concerned to look to their Vocation, whether it be of good alloy, and of the right stamp, such as will pass in the court of Heaven.  
Quest. How may it be discerned?  
Answ. By three signal things, viz. The Antecedents, the Concomitants, and the Subsequents thereof.  
1. The Antecedents foregoing it are considerable. The Spirit of Christ convinces of sin still, 
Ioh. 16. 8, 9, 10.  and of righteousness, when he is about this effectual call. He awakens the conscience to listen after his voice, though not in all alike. He deals with men in a rational and orderly method, suited to their various conditions. Hath the Lord so dealt with thee, boring thine ear, and rowzing thy conscience, to see thyself a forlorn, sinful Wretch? 
Rom. 8. 15.  Hast thou felt the pangs of the new Birth? Hath the Spirit of Bondage made thee sensible of thy sinful slavery in Satan's drudgery? Hast thou found thyself lost in the wilderness of sin and sorrow, like a poor Traveller that is bewildered in the woods and bogs among cruel Tories, listening still, and looking round about for help in his distress? Hath the Lord allured thee into the wilderness, that he might there speak unto thy heart? 
Hos. 2. 14.  Hath he been busied with his spade and axe about the breaking up and dressing of thy soul, 
Jer. 4. 3.  to kill the weeds, and prepare his ground? Hath he opened thine eyes that he might turn thee from darkness to light, 
Act. 26. 18.  and from the power of Satan unto God? Hast thou sensibly viewed thy unworthiness and insufficiency, as of all things else, that thou mightst be wholly beaten off from all selfish shifts, & creature-refuges? Hast thou perceived the absolute need of harkening fully of Christ's terms, 
1 Cor. 1. 30  for Wisdom and Righteousness, for Sanctification and Redemption? Hast thou been like a poor Wretch, sinking every moment under the raging waves of corruptions and temptations, listening and looking after a saving arm, that might reach them forth? Hast thou felt thyself like a dying Patient, ready to perish; and as a Malefactor, condemned on the Ladder-top, upon turning off? Hath this contrition and compunct on of heart, made the voice of Christ most desirable to thee, to be preferred before all the shrill calls of self, 
Act. 9  sin and Satan? Hast thou so heard his Call, as Paul and the Jailor? 
Act. 16. 14, 30, 31.  The 3000 in Acts 2? as Lydia, at least opening thy heart to harken to his efficacious Call?  
2. The Concomitants attending this eminent Vocation, are also to be observed. Christ and his Spirit never come alone into any soul, but are still attended with a gracious Train, conquering the whole man into a gracious subjection: Hath he so come to thee, as a mighty Conqueror, gaining thy heart, to yield up thyself upon his terms, at his mercy, without reserves or capitulations? Hast thou surrendered all the powers and parts of soul and body, with cheerful submission into his own hands? Are the black Regiments of sin and Satan cast out with violence, that the Lord's own spirit might garrison thee with his gracious forces? 
1. Pet. 1. 5.  Hath thine Understanding, Reason and Conscience so hearkened to his voice, 
Col. 1. 13.  that thy Will and Affections do readily close with his Will and Pleasure, above all things else? 
Hos 11. 2, 3, 4.  Hast thou found thyself drawn so effectually by the cords of his love, 
Can. 1. 2.  as by the Bands of man, that thou couldst not resist any longer? 
Ioh. 6. 44.  Hast thou heard the voice of thy Beloved so attentively and affectionately, 
Can. 2. 14.  so submissively and applicatively, 
Can. 5. 2▪ 3, &c.  that conjugal consent hath followed on thy part to be wholly and constantly his? Hath his pardoning and renewing Grace sounded so powerfully in his Word and Ordinances, that thy soul could not but echo and resound a believing penitential Return? 
Zech. 12. 10, 11.  Hath the effusion of his gracious Spirit so melted and mollified thy heart, that it could not but pour forth itself into a Spirit of supplications? Did the sight of him, whom thou didst behold as crucified by thee and for thee, pierce through thy very heart, to the killing of sin, and quickening of thy soul, that thou couldst not but mourn bitterly at the sense thereof? 
Psal. 29. 2, 3, 5, 9  Hath that voice of his broken the Cedars, and cleft the mountains of thy corruptions, whilst God's servants in his house were speaking of his Glory? 
Heb. 4. 12.  Hast thou felt his word sharper within thee, than any two-edged sword, piercing deeply, discovering all, and dividing energetically between sin and self, 
Can. 5. 3, 4, 5, &c.  by a spiritual Anatomy? Hath his knock and voice wrought upon thee, as they did on the Spouse, to call thee away from thy secure bed, and sluggish slumber, into a diligent Inquiry after him, 
Mat. 9 9  pursued incessantly, till thy Beloved be found? 
Luk. 19 23, &c.  Hast thou given Christ eminent entertainment in some proportion to his eminent Vocation, as Matthew and Zachaeus did, being called by him?  
3. The Consequents following this Call are likewise eminent. His called Ones, are his faithful ones, following him fully in an obedience of faith and love. Hath he thus effectually prevailed with us to make us faithful, loving and obedient, according to his Articles of marriage in every Relation, condition and occasion? Is our obedience cordial and constant, 
Gal. 5. 24.  universal and perpetual, at least in our purpose and endeavours? Is there no Duty we would willingly neglect, no sin we would leave unmortified, no mercy of his that we would not fruitfully improve? Is his Will our Rule, his Glory our End, his Grace our Principle, his Spirit our strength, whether in superior or inferior places, in every Ordinance and Providence? 
Gal. 5. 6.  Doth our faith work by love to him, and all his peculiarly, 
Gal. 6. 14.  fervently, orderly and continually? Is it our desire and delight, 
Mat. 10. 38.  design and labour to follow him through fair and foul, 
Mar. 8. 34.  through the Cross to the Crown, through many tribulations into his Kingdom of Grace and Glory? 
Luk. 9 23.  Have we none in Heaven but him, 
Psal. 73. 24.  none upon Earth in comparison of him? If thy Vocation be a saving one, it's an eminent One in the exercise of every Grace, in the crucifying of every Lust, in the resisting of every Temptation, in the bearing of every Affliction upon his account. 
Mat. 11. 28, 29.  Art thou as willing to take up his yoke, and to learn practically of him, meekness and lowliness, as thou art desirous of his Rest? Dost thou as cheerfully, studiously obey every Precept, as thou delighest in every Promise of his gracious Covenant? Is it thy trouble and grief, that thyself and others do so dishonour and disobey him? Is it thy chief joy to see him honoured & obeyed by any of his? Doth the sense of thy sinfulness still conflicting within, make thee to cry out against thy wretched self? Doth the sight of his Grace any way made good to thee, melt thy soul into grateful acknowledgements, and suitable Returns, as it did in Paul, 
Rom. 7. 25, 26.  David, and the rest of his called ones? Dost thou eminently improve that calling, 
Psal. 31.  thus eminently vouchsafed unto thee? 
Psal. 119.  consider it well.   

Use 4.  
This speaks comfort to the Lords chosen, 
Rev. 17. 14.  faithful, called Ones. Your Vocation is most eminent, so is the Cordial that flows from it against sin and sorrow, the flesh and the world, self and Satan. He hath called you to Glory and virtue, 
2 Pet. 1. 3.  through Glory and virtue, who is faithful, and will also do it. Whom he did foreknow, them he did predestinate, to be conformed to the image of his Son, 
Rom. 8. 28, 29, 30.  that he might be the first born among many Brethren. Moreover, whom he did predestinate, them he called; whom he called, them he justified; whom he justified, them he glorified. Therefore shall all things work together for good, to them that love God, who are the called according to his purpose. Is not this golden chain of your salvation a sovereign Antidote against all fears, from within and without, to be carefully laid up, and laid out as the Apostle did? Thou trembling soul, whose heart is tender, that wouldst fain love Christ, and loath sin above all, that thou mayest follow his call, is not this thy privilege? Shouldst not thou join with him, in casting the gauntlet, and biding Defiance to sin and Satan, 
Rom. 8. 32, 33, 34, 35.  to self and the world, as he instructs thee in the following Context? Who shall separate us from the Love of God? Shall Tribulation, &c. Nay in all these we are more than Conquerors through him that loved us? 
Ver. 36, 37.  Mayst thou not through his name, confidently resolve with him also, and be persuaded that neither Life nor Death, nor any other creature shall be able to separate thee from the Love of God, which is in Christ Jesus our Lord? Thou hast his Word and Oath, his Hand and Seal, his Purpose and Promise, his Purchase and Covenant, his Grace and Glory, yea himself with his al-sufficiency engaged to thee for it, what canst thou look more for? The more unworthy and insufficient thou art in thy own eyes, the more is thy right cleared to his Worthiness and sufficiency. His Gifts and Calling are without Repentance, 
Rom. 11. 29.  being carried on in this saving manner, though his common Gifts and external Calling admit often of a change, as appeared in Saul, Judas, and the Like temporary Believers. Though thy hand be weak, yet his is strong enough, thy strength and stay lies in him alone, and not in thyself. Though thou often break, 
Ioh. 10. 3, 4, 27, 28, 29, 30.  yet doth he not break, who calls his sheep by name to eternal Life. Thy Vocation is eminently divine, for freeness and fullness, 
Mat. 9 13.  sureness and singularness, to sense thy Soul against all enemies and discouragements. Whom doth he seek and save, 
Luk. 19 9, 10.  but that which was lost in a perishing state?   

Use 5.  
This should finally excite every One to look in earnest after such an eminent Vocation, that the same may be faithfully Improved. The whole world is cast into two Ranks, of uncalled and called Persons; both are to be effectually dealt with.  
1. UNcalled sinners that never gave yet hearty Obedience to the Call of Christ. These are of various sorts, abounding everywhere to be spoken to, as their case requires. Some are most ruled by one Lust, some by another; some openly, others more closely, whilst they all follow the call of sin, and reject Christ's Call. Should not all such be vigorously pressed to listen to his voice, before it be too late? Who ever thou art that hearkenest to any thing else, rather than to Christ, take notice of thy state in its sinfulness, in its wofulness? Hast thou not been juggling and juggled with long enough already, both deceiving and being deceived? Hast thou not followed Satan far enough in thy ignorant and negligent course, in thy notional and formal Revolts, in thy sinful pleasures, profits and esteem? Wilt thou still be cheated by such a Father, and such children of lies? Wilt thou still harken to that pernicious voice, which calls thee away from Christ and his ways? Hast thou not slighted and abused him too long, in rejecting his terms, 
Isa. 47. 13.  and capitulating still to have thy own? Hast thou not sufficiently wearied thyself in thy wildred state, 
Luke 15.  like the Prodigal Son, from one Bog to another, from one Lust to another? Is it not high time to come to thyself, by hearkennig to Christ's Call? Hath not he waited long enough on thee with entreaties and offers, precepts and promises, chidings and threats, wooings and expostulations, Directions and encouragements of all sorts? Have not his Law and Gospel, his Mercies and Judgements sounded loud and long enough about thee to call thee to Christ out of sin and self? Shall nothing prevail, art thou grown so dull, so dead and obdurate, like the smith's Anvil, and his sleepy Dog? Hath Satan so far blinded and hardened thee, that thou canst not deliver thy Soul, 
Isa. 44. 20.  by shaking off the lie of thy right hand? Wilt thou not admire the Treasures of his Patience, Bounty and long-forbearing exercised towards thee hitherto? Hast thou a mind to feel the Treasures of his Justice and Vengeance? Behold! Christ is come once more to give thee a Call. Now harken for thy Life. This may be the last Now, if ever be persuaded to listen to him, and obey his Call. Sinner, he calls thee by name, to look into self, about self, under self, above self. Dost thou not see thyself a forlorn wretch, Hell opening its Jaws, all the Creatures armed to execute thee, the great God himself smoking in deserved rigor against thee? Is not Christ's tender now be valued, owned, and embraced? Awake and arise, he calls thee to himself, 
Mat. 11. 28.  for Grace, Mercy and Peace. Art thou weary and heavy laden with sinful burdens? come to him for Rest. Is thy heart blind, rotten and diseased, the Master calls thee, that he may heal thee. Is it not equitable and reasonable thou shouldst yield to his voice? Is it not absolutely necessary to thee? Is not thy own Interest specially concerned? Is not his Call most honourable, most pleasurable, most profitable? Canst thou hear of his Love, of his sufferings, of his Grace and Glory, without relenting of thy tenderest Bowels? Can thy heart hold out any longer against his Call? Wilt thou not abhor and abandon sin, self and Satan, to give thy All to him? For shame come now to Christ, though thou be very bad, that he may mend thee, pardon thee, purge thee with his Blood and Grace, through his Spirit and Word. Let his Love constrain thee to a cordial Reciprocation.  
Quest. How shall it be done?  
Answ. Two main things he calls thee to mind, Diligence and dependence.  
1. Diligence in the use of all means appointed by him in his Word and Providence. Look for him, and harken to his voice in every Duty, in every Mercy; attend on him in every Ordinance and Providence. Neglect not any opportunity of seeking his face, studying his Word, praising his name, consulting with his People. Be much in secret and fervent Prayer, sigh and groan, cry and chatter, if thou canst not speak plain. Let his Sabbath and service be precious to thee, and duly observed. Perform every Duty as thy last, and as for thy Life, slight not any help from his meanest servant, make choice of some special bosom friend, whose Prudence, Tenderness and Love may be most helpful to thee. Be much in the study of Scriptures, such especially as most suit thy case. Attend on the public Ministry with faith and diligence, as upon the great Ordinance of Heaven for Conviction, Conversion, and Confirmation of Souls. 
Rom. 10. 14.  How shall men believe, unless they be preached to? How shall men preach, unless they be sent? Make use of others Experiences for Direction and encouragement. Beware of Mountebanks and juggling Seducers, that will poison and skin over thy sores, and at best, can give but a palliate cure, with all their bragadoxias. Be willing to be dressed to the quick, by such sober and skilful physicians, such spiritual chirurgeons as the Lord doth appoint and bless to his People. Thou wilt not trust thy Estate, thy clothes, thy Body and Temporals with Idiots, and unskilful persons. Should not thy soul be much dearer to thee, then to be trusted with unlearned empirics, that have gotten some few receipts with many brags? In a word, be most diligent in every Relation and occasion to serve the Lord's Spirit, and observe his Will, by the right use of all 〈◊〉 Means, for his honour, and thy good.  
2. Dependence on him wholly and solely he requires also. It's he alone that must bless the means, 
Isa. 26 3, 4.  and will be trusted for it. He bids thee roll thyself upon his Grace, lie at his feet, acknowledge him in All. This is the Angel of the Covenant, whose motion must communicate a healing virtue to the waters of Bethesda, 
Ioh. 7.  and of the Sanctuary. He can heal at the Pool, if not in the Pool. The sense of thy weakness & emptiness must still drive thee to him for strength & fullness. He calls thee to rest upon him, to derive from him, and keep close to him for support & supplies in every condition. It is his Grace must pardon & purge, direct and quicken, restore and save. His presence and blessing is the cream and substance, the Life and vigour of every Ordinance, 
Pro. 3. 6.  of every Creature. Apply therefore his gracious Promises in order thereto. 
Exo. 20. 24.  He will be sought and found in all his ways, 
Isa. 64. 5.  to meet us with a Blessing, where ever he records his name. He meets them that rejoice, working righteousness, those that remember him in his ways, 
Mat. 16. 19, 20.  and is still present where two or three are met together in his name. He hears in secret, 
Mat. 6. 6.  and rewards openly those that depend on him. The more thou findest thyself unable, unskilful and unwilling to good, the more depend thou on him, who hath an Al-sufficiency of skill, Power and Will for thy good. So shall his Grace be sufficient for thee, 
2 Cor. 12. 9, 10.  and his strength shall be perfected in thy weakness.  
Secondly, Christians that are efficaciously called, should be stirred up to make Improvement of their eminent Calling. Hath the Lord vouchsafed so singular a favour to any of us? How can it but inflame our hearts with grateful rescentments thereof? Should we not with the Apostle, admire the dimensions of that eternal Love, which wrought so effectually in the fullness of time, by showing Mercy to such sinful wretches, after so many provocations? 
1 Tim. 1 12, 13, 14, 15, 16.  That we should obtain favour, who sinned so Ignorantly, so Unbelievingly, so heinously, this is mercy indeed! That we should be called into his house and Kingdom, that were by nature Children of wrath, and the slaves of Hell, this is Grace indeed! Should not this provoke us to Improve it faithfully, in our respective Employments towards God and Man, and therefore to observe the next Conclusion?    

Conclus.  
Christians are eminently obliged to walk worthy of their Vocation.  

Two words explained will clear the sense, Walking, Worthy.  
1. WAlking, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports a constant and pleasing Exercise, by a Metaphor borrowed from bodily motion, to signify Emphatically the spiritual motion of the whole Man in all the ways of God, with continued progress from Truth to Truth, from Grace to Grace, from Strength to Strength. It holds forth the circling and compassing of the full period of God's Will and man's duty, in the review and observance of all particulars, by an exact and accurate inspection thereof, as a man about his Garden, a Commander about his charge. Thus it implies a multiplicious Act of every power and part of a Christian.  
2. Worthy, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} digne, This Adverb doth express fitness, but not meritoriousness; it betokens here a comely sutableness, and honourable pre-eminence, which becomes such a Vocation, as the learned observe from the due compare of numerous Scriptures. The Calling of a Christian requires from him such an answerable walk, wherein ●ne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and Decorum of all things orderly proportioned, should reflect much Glory and Lustre thereon, in preferring the same before all lesser matters and worldly babbles.  
That all Christians are thus obliged to walk, appears clearly from all Divine expressions and Administrations. This is the Scope of God's Mercy, and the sum of man's Duty, so eminently inculcated in holy writ. The first part of the Lord's gracious Covenant is expressed by the many precious Promises of putting his Spirit within men, 
Ezek. 36. 26, 27.  that they may walk in his Statutes, 
Jer. 32. 39, 40.  and effectually keep his Judgements; of renewing their heart, 
Gen. 17. 2, 3.  that they may not depart from him &c. The second part thereof is held out in answerable precepts of 
Gen. 48. 15.  of walking before him, 
Lev. 26. 3.  after him, eminently, as becomes his Call. 
Deut. 25. 33.  This was the Character of honour, put upon all the Lord's Worthies, 
Iosh. 22. 5.  whose precedents give us such famous Memorials from the Pen of the Holy Ghost. 
Gen. 4. 22.  Thus Abel and Enoch, 
Gen. 6. 9  Noah and Abraham, David and Asa, all the Patriarchs, all the friends of Christ are remarkably described. 
1 Kin. 9 4.  The Apostolical Instances do pregnantly abound with Directions, 
1 Kin. 20. 3.  and Motives, 
Luk. 1. 6.  Prayers and practices, of the like Comport. Thus Zecharias and Elizabeth walked in all the Commands of the Lord blameless. 
Num. 14. 24.  Thus Caleb followed him fully, and the Churches were edifyingly multiplied, 
Act. 9 31.  walking in the fear of God. This Sun-light needs no further proof.   

A three fold ground moves efficaciously thereto, Ingenuity, Congruity and Expediency.  

Ground 1.  
Ingewity is a powerful Principle, a spiritual Instinct in the new Creature. All things are moved by their peculiar Instinct to their proper work for matter and manner answerable to their Being. The true Christian is ennobled with a generous Spirit, 
Psal. 110. 3.  that makes him willing in the day of Christ's power, to fulfil after him, as Caleb did. This Ingenuous Spirit cannot but a●● them energetically to Ingenuous motions. So far as they live in the Spirit, they must needs walk after the Spirit. 
Gal. 3. 25.  It's for want of Grace, that any are found to walk unworthily. 
1 Cor. 13. 12.  The best know and act graciously, but in part. Regeneration is indeed universal in every part, 
Rom. 17. 15, 16, 18, 19, 21, 23.  but not total in any part. The Lord's Spirit gradually renews the Spirits of all his, that they may walk in the Spirit, and not fulfil the Lusts of the flesh. 
Gal. 5. 16.  The natural Principle of all things moves secretly and sweetly, strongly and suitably, successively and successfully. So doth a Christians Spirit, by ingenuous Instincts in each relation and occasion.   

Ground 2.  
Congruity presses thereto also, that there may be a due Correspondence in a Christians walk, answering his Call. All Bodies natural, artificial and Political, subsist orderly by a congruous disposal and composure of all parts, in their harmonious Symmetry towards their proper actions. The like appears in the Body of Christ, in his house and Kingdom. It's most congruous that his own members should move in their place, answerably to their Call, that his Children and friends, his servants and Spouse should duly observe their respective Relations. It's most rational, just and equitable, that such a Decorum should be duly maintained in a Christian walk. Disorderly Christians are most absurd and irrational in their unworthy Walkings. 
2 Thess. 3. 2.  They are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, without rank and reason, most incongruous in their unsuitable, uncomely motions about good and evil. Sin is the ataxy and dyscrasy, the Disorderer and Distemperer of all things. So far as any walk sinfully, they walk unworthily, Incongruously. The sweet Harmony and sure stability of things depend upon their congruity, and due composure in station and motion. Is it not congruous, that every Member should walk worthy of his Head; that every part should keep its due proportion, 
1 Cor. 12.  and respect to the whole? 
Eph. 4.  He that saith, that he abides in him, ought also to walk, even as he walked. 
1 Ioh. 2. 6.  The Apostle would have Christians therefore, to be his Followers, 
1 Cor. 11. 1.  as far as he was a follower of Christ. It's most congruous, 
Mat. 11. 29.  that Christ's Disciples should learn of their Master, and write after him; that his soldiers should keep close to him, and march after his steps.   

Ground 3.  
Expediency hath a strong influence into the same, with Reference both to God and Man.  
1. WIth Reference to God; a Christians worthy Walk is most expedient for his honour and service. Unworthy walking is most disgraceful and disadvantageous to his name and cause, to his Truth and Grace, to his friends and ways. The Glory of all his Attributes is deeply concerned in his people's walking. He minds them of it still in his Word and Providence. Christiani sancte vixissent, said the Heathen in derision, 
Ezek. 36. 20.  Si Christus sancte docuisset. These are the People of the Lord, that are gone forth out of his Land, said the reproaching Gentiles of the Jews unworthy carriage, in their transplantations. God's honour should be dearer unto us than our best comforts. We are his workmanship, created in Christ Jesus unto good woks, 
Eph. 2. 10.  which he before ordained for us to walk in. His Interest requires that all his Children, Servants and Subjects should walk like him, and with him, before and after him, from him, and for him.  
2. With Reference to man; a Christians worthy walk conduces wonderfully to the public Good, and his own Credit and Comfort, 
Tit. 2. 11, 12, 14.  very many ways. Christians should be studious to maintain good works, as things most profitable to men. They are redeemed by Christ to be a peculiar People, 
Tit. 3. 8, 14.  zealous of good works. The welfare of the whole depends very much upon the worthy demeanour of every part, in its respective station and motion. Unworthy walking is the great Obstructer of all public Interest, civil and sacred. Thereby are the wicked hardened in sin, and the godly grieved and discountenanced. The Cement and Juncture of all societies are Impaired and ruinated by the same. Truth and Peace, Righteousness and Holiness are still affronted, and basely abused thereby. The very props and bases of every commonwealth shake and totter by unworthy courses. God will not own them that will not own him. He walks against such, as walk against him. 
Psal. 18. 25, 26.  With the Upright will he show himself upright, and against the froward, will he appear froward. Our own personal good is signally engaged therein, in all temporal and spiritual regards. 
Pro. 14. 34.  A righteous walking exalts a Nation, but sin is the reproach of any person or people. 
Pro. 10. 9  He that walks uprightly, 
Pro. 28. 18.  walks safely and comfortably. All the ways of Wisdom are pleasantness, 
Pro. 3. 17.  and all her paths are Peace. He meets him that works righteousness, 
Isa. 64. 5.  walking and remembering him in his ways, 
Pro. 3. 6.  to direct their steps, who acknowledge him in all their ways. The way of Life is above to the wise, to depart from Hell beneath. 
Pro. 15. 24.  Christians unworthy carriage is the blast of all Credit, Comfort and Conscience. Their worthy walking is most expedient for their own and others good. 
1 Pet. 3. 1, 2.  Many are won to Christ by the good Conversation of the very women, which have long resisted the Spirit and word of God. The Life of Christians is the very Life of their Christianity, making most lively Impressions upon others. Examples are much more efficacious than Precepts, for good against evil, Docemur praeceptis, ducimur exemplis. Christ himself appeared an eminent Pattern, as well as a Principle of holiness, to lead all his people towards happiness.    

Use 1.  
See hence the sinfulness of Libertinism, Notional and practical.  
1. NOtional Libertinism is most unworthy, whose Principles are found so directly opposite to a Christians worthy walking. Many such loose Tenets spread now like a Gangrene and ulcerous Cancers, whose case and cure we have touched by Scriptural help, in our Libertine schooled, as also in our Antidote, and in our peacemaker, lately published. The famelistical quaking Opinions, raked out of the old gnostics dunghills, Popish rubbish, and German sinks, are put to sale under specious disguises and refinements. Their pretended Light, and self-sufficiency, their Pharisaical, Monkish Holiness, and sinless perfection; their blasphemous abuses of God the Father, Son and Spirit, of his Word and Grace, Sabbath and Ordinances: of Christ's Merits and Satisfaction, with the rest of such wretched trash are diametrally cross to the Truth in hand. The conceit of universal Toleration of all things, pretending to Conscience, though clearly evil, is of the like Tendency, as also many of the Romish Principles, pointed at elsewhere. Those who think themselves bound to follow the Light within, in every suggestion, (without regulation and Limitation of the Scripture-Light) cannot but run into thousand hazards and disorders, towards delusion and confusion. Such expose themselves to every unclean and lying Spirit, that hath but cunning to bait his hook for them. To be given up to our own hearts Lusts, 
Psal. 81. 11, 12.  to walk after our vain Imaginations, 
2 Thess. 2. 9, 10, 11, 12.  is the sorest Judgement that God Inflicts upon the Despisers of his word and ways. Such spiritual Judgements usher in temporal plagues, personal and public, witness the Records of all ages and places. Oh! The sin and woe of such unworthy Doctrines, which draw so many from the ways of God, into the crooked paths of Delusion and Desolation.  
2. Practical Libertinism appears hence a most unworthy thing, so wretchedly contrary to a Christians Walk. The corrupt defluxions of notional Brains do soon infect their hearts, and their hands. Their wretched opinions do quickly putrify their affections and conversations: Levelling Principles do sadly break out in Levelling practices, to the razing down of every Ordinance, Divine and human. The deadly weeds that were kept under ground in the winter of former persecution, do now grow apace in this spring of Liberty and Reformation. Whilst Christ is offering a Divine Liberty, to good, and from evil: Satan is promoting a hellish Liberty, from good unto evil. This is the Libertinism which the simple plead for, and wise men abhor, as most opposite to our christian walk, and unworthy of the least Patronage from Christ's name and friends. This sinful Liberty is woeful slavery to Satan's drudgery. 
2 Pet. 2. 19  Whilst such promise themselves and others Liberty, 
2 Pet. 3. 3.  they themselves are the slaves of wickedness, walking after their own Lusts. 
Iud. 18.  How unworthy are they of Christ's Name, that walk so unworthy of his Holy Vocation.   

Use 2.  
It affords a just Reprehension to all that walk unworthily, whether sinners or Saints. Sin reigns in the most, remains in the best. So far as the ways of sin are trod upon, so far do Christians walk unworthy of Christ. The whole world lies in wickedness, being like a great Bog, wherein multitudes utterly lose themselves. The way of Truth and Grace is a royal causey, built at the costs of Heaven, 
Ioh. 14. 6.  quite through the same. Christ himself is the personal way; his Word the Doctrinal way, and man's Duty the practical way, 
Heb. 10. 20.  paved by the Lord for his People to walk in. 
Ier. 6. 16.  This new and living way is the good old way whereto all God's friends were called in all ages through faith in his name. Whilst poor Creatures are wandering from Christ's road, they skip from one Hillock to another, venturing a thousand plunges among swarms of spiritual Tories, towards destruction, if Grace prevent not. Because this vast Bog is fairly garnished with flourishing grass, it deceives millions, that do prefer it before Christ's high road, which is hard and stony, scattered over with briars and thorns, by the subtlety of the common enemy. Thus whilst sinful wretches are walking apace towards seeming pleasure, profit or preferment, from one grassy plot to another, they engulf themselves into dreadful quagmires of sin and sorrow. Consider it all ye that walk still in your Love, and course of Ignorance and Pride, Unbelief and Wordliness, under the guidance of cheating Impostors and fleshly Lusts. How unworthy of Christ's name are you, that walk so unworthily after Vanity and Lies, to the shameful disgrace of your Profession? Could you but see your Ghostly Leader, whom you follow so constantly in your sinful ways, what amazement would seize on your heart! Satan himself is that Prince of the Power of the Air, the Spirit that rules mightily in the Children of Disobedience, 
Eph. 2. 2, 3.  after whom you walk, according to the fashion of this world; whilst you have your Conversation among them, in the Lusts of your flesh, fulfilling the desires of the flesh and of the mind. Paul himself acknowledges it to have been his own and others' case before Conversion, being by nature Children of Wrath, even as others. Is it not very sinfully woeful, to leave Christ's walk for the devil's company? Are not all the Allurements of sin, so many ignes fatui, and misguiding Meteors, made use of still by evil Spirits, to ensnare Travellers in the misty night of Ignorance and Error, into dangerous Plunges and Precipices, by drawing them out of Christ's high way? Will you still pretend to be Christ's soldiers, whilst you are marching after his desperate Enemy, under the conduct of sin, Satan and self? Is it not pity, that any of Christ's friends should be so unfriendly to him, and walk so unworthy of his Vocation, as to be found walking in the crooked By-paths of Error and Sin? Should not God's Children be ashamed of such an Ignoble and base demeanour, raking the Channels, and embracing dunghills among the beggarly Drudges of Satan? Should not his servants be deeply humbled for their shameful neglect of his work, whilst they are so unworthily busied and stirring about the Devils own Work? Should it not grieve Christ's Spouse at the very heart, that sinful Embraces and Communion with the flesh and world are at any time preferred before Communion with the Lord of Glory? Is it not baseness of the vilest rank, to be found walking so unworthily of Christ's High, Holy and Heavenly Calling?   

Use 3.  
Examination we are called to by this Point also. All are concerned to try their State and Acts, by this golden Rod of the Sanctuary. Doth any profess to be a true Christian? Let this touchstone give a Test thereof. Dost thou walk worthy of thy Profession, in every Relaon towards God and Man, in thy general and particular Calling?  
1. TOwards God in thy general Calling, Is it thy desire and delight, design and endeavour to honour and enjoy him, as thy sovereign Lord and chief good in Christ, through his Spirit in every Ordinance and Providence? Are thy thoughts, words and works so regulated by his Will, and directed to his Glory; so principled by his Grace, and supported by his strength, that he is the centre and Source, the Scope and Substance of thy happiness? Dost thou Love and fear him, dost thou seek and trust him universally, constantly, peculiarly, eminently above all? Is his Presence and Blessing the Life and Comfort of all thy Life and Comforts? Are all the Powers and parts of Soul and Body resigned up into his own hands, that thou mayst walk with him in all his ways? Are all things else made subordinate and subservient thereto? Dost thou so acknowledge him in all thy ways, 
Prov. 3. 6.  for the directing of thy paths? Is it thy greatest trouble and sorrow, that thou canst not walk so humbly and holily, so sincerely and self-denyingly, as thou shouldst and wouldst? Is it thy cordial Joy to see any other walking orderly and diligently in his service & ways? Art thou zealous of those things wherein thy Christian walk may truly honour him against whatever appears to reflect any disgrace on him? Art thou so convinced of thy former mistakes and miscarriages, that thou studiously labourest to vindicate his name, and redeem the time mis●pent by a more close and vigilant walking with thy God? Dost thou not willingly neglect any thing he requires of thee, either for the matter and means, or for the manner and solemn Time of his Worship? Doth his Covenant-mercy still direct, excite and enable thee to reciprocal Duty, according to the terms of his gracious Covenant? Is thy motion from every sin of thine to every Grace of his, carried on still progressively by the help of all his gracious appointments towards his Glory? Dost thou so walk worthy of his Name and Truth, of his Word and Grace, of his Son and Spirit, of his Service and Sabbath, as becomes a loyal Spouse, an ingenuous Child, a faithful servant, a cordial friend, a dutiful Subject, a generous soldier in each Relation towards him, according to thy Respective occasions and Condition? Dost thou thus diligently serve and observe his Spirit. Word and Providence, in the right use of all suitable means, resting on him alone for Wisdom and Righteousness, Sanctification and Redemption, through Christ in all the turns of thy Christian walk? 
1 Cor. 1. 30.   
Secondly, In thy particular Calling towards man, Dost thou walk worthy of thy high, holy, heavenly Vocation? Doth thy supreme Love due to thy God, move thy heart effectually to love thy Neighbour as thyself, in subordination thereto? Dost thou therefore study all his Divine Rules of Justice and Equity, Mercy and Charity, that thou mayst fulfil the same through his Grace, answerably to thy several Stations and motions towards Superiors, Inferiors and Equals? Art thou observant of that orderly Priority and Superiority, which his Providence constitutes and governs below, in giving to every one his due, above thee, about thee, beneath thee? Dost thou mind and promote the safety and Purity, the Propriety and Verity of others, as if they were thy own, not willingly doing to another, what thou wouldst not should be done to thee in the like case? Dost thou take so much contentment in that condition wherein the hand of Heaven hath settled thee, that thou enviest not what any other enjoyeth, but rejoicest in his good, grieving for his evil, as if it were thy own? Is it thy Purpose, Joy and longing to labour still after such a frame of Spirit, and demonstrate it in the best way of actual evidence by thy speech and actions? Art thou therefore often reviewing thy heart and life, to observe thy progress, and to mend all faults by the Lord's gracious Help? Doth the sense of thy Unworthiness and Insufficiency still drive thee to Christ out of self and sin, for Guidance, Assistance and Acceptance, that thou mayst still be found walking with him, whilst thou walkest with man? Dost thou give him thus honour & pre-eminence in a suitable and comely behaviour towards all sorts, in promoting good, and eschewing evil? Hast thou learned to put on Christ by faith, 
Rom. 13. 14.  that thou mayst follow his magnanimous Spirit, 
Num. 14. 24.  as Caleb did, against all discouragements from Earth and Hell, into all generous resolutions, and courageous Executions for good against evil? Dost thou thus walk worthy of thy Vocation in each Relation, Domestical, Political and Ecclesiastical, with Christian Prudence and Patience, Diligence and Zeal, Meekness and Love, Fidelity and Conscionableness, suitable to each Condition and Occasion? Thus mayst thou take a scantling of thy progress in Christianity.   

Use 4.  
Choice Consolation flows from this Truth to all faithful Christians, 
Exo. 20. 24.  walking orderly as becomes their eminent Vocation. The blessing of God will surely attend his Institutions carefully observed. 
Psal. 84. 11, 12.  The Lord is a Sun and a shield, to give Grace and Glory, 
Psal. 1. 1. 2.  and withhold no good thing from them that walk uprightly. 
Psal. 119. 1, 2, 3.  Blessed are all the undefiled in their ways, whose chief Exercise is to walk with God. They shall walk with Christ in white, 
Rev. 3. 4.  for they are worthy, who have been diligent Followers of him, through black and red, in all variations. 
Phil. 3. 9, 10, 11, 12.  He counts them most worthy, who count themselves most unworthy. His personal Worthiness is Imputatively applied to them who still disclaim their own personal Worthiness. His Implanted Worthiness is progressively imparted to them, who keep close to him, resting on him alone in the diligent use of all due means through saith in his name He makes them worthy, not by any merits of congruity or condignity in a Popish sense: but by fitness and sutableness; making it their honour and happiness, to conform to him in the glorious Characters of his Divine Holiness. Noscitur à socio, qui non cognoscitur à se. Men are best known by their company and walk. They that are still walking with the Lord, will be clearly discerned by his eminent Communications. A continual walking in the Sun, cannot but tranfuse a proportionable measure of Light and Heat. They have most of God, and will do most for him, that are most with him. Christ Jesus, the Sun of Righteousness, is most communicative in all the Beams of his gracious Appointments, 
Mal. 4. 2.  through the glorious operations of his Holy Spirit. Those that honour him will he surely honour, when those that despise him; shall become vile as Dung. His exact followers will be often slandered and derided for their preciseness and accurateness: he takes care therefore to see them righted in the best season and way. They shall fare no worse than he himself doth, and shall be sure of sovereign Cordials against all faintings. Their worthy walking is like to be costly and chargeable; but his Al-sufficiency will make full amends. If they be content to deny themselves in any thing for him; he will not deny himself, or any thing to them. If they be found faithful in a little, he will make them Rulers over much. 
Mat. 25. 22.  If they carefully make his Interest theirs, he will be sure to make theirs his own. If they part with brass for him, 
Rom. 8. 18.  they shall receive gold from him. If they spend a few moments in his work, they shall rest with him in his eternal Bliss. 
Psal. 126. 5.  If they conflict for him, they shall conquer and triumph with them. If they sow in tears, they shall reap in joy. 
Mat. 19 28.  If they follow him in the Regeneration, they shall sit with him in the Throne of Majesty. 
Luk 22. 28, 29, 30.  No work or wages, no company or walk so excellent below, but it comes Infinitely short of his. 
Rev. 3. 21.  They that walk worthy of his calliug, shall be sure to Inherit the comforts thereof. 
Rom. 8. 1.  There is no Condomnation to them that are in Christ, who walk not after the flesh, but after the Spirit.   

Use. 5.  
A Vigorous exhortation should be hence also pressed on all Christians. Are not all eminently obliged to walk worthy of their Vocation, both general and particular? Do we need Arguments to move us thereto? Are not Ingenuity, Congruity and Expediency of sufficient force to persuade all sorts to this signal Duty, so pleasurable and profitable, so suitable and seasonable, so honourable and so comfortable? Shall wicked men toil early and late to walk after sin, Satan and self, in observing the Lusts of the flesh, and shall good men think much of any cost or care in walking after Christ, and observing the motions of his Spirit ratified to them by his Word and Providence? 
1 Pet. 4. 2, 3.  Should not the time passed suffice us, that hath been so woefully misspent in fulfilling the will of the flesh? 
Eph. 5. 15, 16,  Is it not high time for every one to redeem the Time, and walk circumspectly, 
Eph 4. 17, 18, 19, 20.  not as fools, but as wise, because the the days are evil? Why should any Christian be found walking as other Gentiles walk, in the vanity of their mind, having their Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them, because of the hardness of their heart; who being past feeling, have given themselves over unto lasciviousness, to commit Iniquity with greediness? If we have learned Christ better, let it appear in our worthy walking, 
Phil. 3. 17, 18, 19, 20.  for many walk, of whom we must witness with a bleeding heart, that their God is their belly, their Glory their shame, who mind earthly things? Should not our Conversation witness our corporation to be in Heaven, from whence we expect a Saviour? If we live in the Spirit, let's also walk after the Spirit, 
Gal. 5. 25.  that we may no longer follow our fleshly Lusts. What pity it is, that this Divine Walk should be so unfrequented, whilst sinful, worldly walks are continually crowded with multitudes? What a shame is it, that so much labour should be still bestowed upon this carcase, this bag full of filth and bones, whilst so little care is taken of our Immortal souls? Shall Jews and Turks, Papists and Pagans walk more suitably to their profession, then reformed Christians? Shall not God's Interest and honour prevail efficaciously with us, to walk worthy of his great and glorious Name, which is called upon us? Are not we all eminently concerned therein, according to our Respective Stations and motions, public and private, Civil and Sacred? Let all Superiors and Inferiors study and pray, believe and consult, resolve and endeavour more effectually for this Gospel-duty, so Important and necessary.  
1. Superiors are eminently called thereto, that they may walk worthy of the Lord, who dignifies them with the Title and function of his Deputies and Representatives. He would have them to do most for him, and be most like him, who receive most from him, and have most account to render to him. They bear his Image and Authority, natural and moral in a singular way, that they may be directed, excited and enabled to honour and promote his Power and Will, more spiritually and efficaciously. Their Work and burden, troubles and snares, are much more than others; they therefore need still to be most watchful and diligent in their Christian Walk. His Promises and Encouragements, precepts and Directions, Menaces and Judgements are eminently dispensed towards them for good against evil. They are his Lieutenants and high Stewards, to Rule under him, according to his Word, for his Glory, and their Inferiors good. Boleslaus, King of Bohemia, was wont to carry his father's Image in his Bosom, and often to kiss it, with a solemn wish, that he might do nothing unworthy of such an eminent Parent and Pattern. Should not all Superiors be often viewing and embracing the Lords Divine Image, carrying in their heads and hearts, the gracious Characters of Christ's Righteousness and Holiness, that they may still act and walk worthy of such a Father? Magnates will still be Magnetes; persons of honour and Power are great lodestones, that will draw many either to good or evil. Superiors are the Looking-glasses of their Families, City and Country, by whose precedent, most will dress themselves. Like heavenly Bodies in superior Orbs, they still carry a forcible Influence, whether benign or malign, by their multiplicious Aspects and Motions. Like the grand wheels of Clocks and Watches, they Regulate or disturb all the rest. Like Jeremy's figs, they do much good, or much hurt. The Jews were once banished out of England for poisoning the publique-springs, to hasten an Epidemical ruin. Our Governors whether Oeconomical, or Political, Military or Ecclesiastical, are our public Springs, which if poisoned, will prove most pernicious to all. Ingentia beneficia, Ingentia maleficia, Ingentia supplicia. The aggravations of Divine favours abused, aggravate men's sins and sufferings. They that have most of the sweets of the world, have their suitable snare of the bitters thereof, to prevent abuse and surfeiting. Crowns are still lined with cares, and onus is never severed from honos, Duty being still an inseparable companion to Dignity. The servant entrusted with his five Talents, hath the greater account to give up at last of his Improvements. Promotion comes not from the East or West, 
Psal. 75. 6.  it rises not from the Dust, its God himself that puts up some, in pulling others down. He advances none to feather their Nest, to please themselves, and to serve their Lusts, but to serve him and his. He expects most Rent from the greatest Farms. The greatest of men are his Tenants at Will, holding▪ in capite from him, quoad se bene gesserint. They are at his disposal, as the Counters in the Calculators hand, some whereof he places for Units and Tens, others for hundreds and thousands. When the supputation is over, and this Life at an end, they are alike again, as to Externals. This world is but a stage, wherein all sorts have their part to act, being ushered in by Divine Providence in their several orders and Ranks. That which makes the real difference between men and men, is their worthy walking, wherein consists the true grandeur and noble Gallantry of Superior Persons. What Agesilaus, King of Sparta said of the Persian King, he is indeed greater, if better than I, is worth considering among all persons of Authority. Whilst Superiors walk worthy of their Calling, they prove choice Instruments in the Lord's own hand, to diffuse the Communications of his goodness proportionably to their greatness. When our Maximi appear Optimi, in their higher Spheres, as they resemble him most from whom they receive all, so do they most advance the public Weal, and their own Comfort, in promoting his honour and Interest. Their countenance and discountenance carry still a great stroke for good or evil.  
2. Inferiors should also be stirred up to walk worthy of their Vocation. The meanest Member in the body Natural, politic and Ecclesiastical hath its proper place, work and usefulness. The Lord despises not the weakest Children, nor the poorest Lambs of his house and flock. Much service may be done by the lowest persons for God and their Country. It was the poor man that saved the great City, though very few took notice of him, 
Eccles. 9 15.  or of his Wisdom. The smallest Wheels in a Clock and Watch, are of need and use. We cannot spare the least finger or Toe. Faith and Prayer prevail most in secret, when little discerned. The Graces and Gifts of Christ's holy Spirit, 
Eph. 4.  are variously dispensed for Improvement, in order to the benefiting of the whole by the contribution and concurrence of every part thereof. 
1 Cor. 12.  It's not by Chance, 
Col. 2. 19  Fortune or Luck, that any are brought to a low condition, but by the wise. Providence of God, who best knows what place is fit for every one to stand and more in. He sets the Limits of men's habitations, 
Act. 17. 26.  and gives every one his Task to perform in his great family of the Universe. He gives special Rules to all Inferiors, as well as to Superiors, whether private or public, civil or sacred, witness Paul's Epistles, and all other parts of Divine Records. He expects Returns suitable to men's Receipts, 
Mat. 25. 15, &c.  and rewards the Improvement of the two Talents, as well as of the five. The beauty and strength of every Society, consists mainly in the proper motions of the lesser, as well as of the greater parts. The worthy walking of Inferior Christians conduces very much to the adorning of their Profession. Moral virtues and spiritual Graces, show their native Beauty best in a plain dress and familiar Garb. Christian humbleness and self-denial, Diligence and Patience, Sobriety and Contentation. Laboriousness and Fidelity, Submission and Dependency shine clearly in a low estate, as the stars in a frosty night. There is a Sympathy and reciprocation so necessary among all the greater and lesser members of the Body, 
1 Cor. 12. 21.  that one cannot say to the other, I have no need of thee. Christ himself passed through all the conditions of man in his progress of Humiliation, from his Conception to his ascension, stooping to the lowest and most abject, that he might sweeten and sanctify them all to his people's Comfort, and for God's Glory. He emptied himself; took on him the form of a servant, became a Worm, and denied himself continually for a Pattern to all. 
Phll. 2. 5, 6, 7, 8, 9  They that have least of the world's Profits, Pleasures, and Preferments, have least of the cares and snares, 
Psal. 22. 6.  troubles and account that accompany them. Providence so orders and attemperats all conditions below, 
Isa. 53.  that the Bitter sweets of every relation, 
John 13.  may be still effectual motives, inducing all sorts, to walk worthy of their Calling. The mysterious theology of the Ancients represented this by the two famous Tuns, standing continually before Jupiter's Throne, the one full of honey, the other of Gall: out of both which, he is still sprinkling and distributing among all Mortals, such proportions, as best fit their several states and relations. Inferiors are commanded strictly by the Apostle, as well as Superiors to abide with God in that calling whereunto they were called, that they may walk worthy of their vocation, as becomes Christians. 
1 Cor. 7. 20.  He repeats his Charge and Instructions to them, to demonstrate the Necessity and Utility, the conveniency and excellency of that eminent Duty, whereto corrupt Nature is still so backward and so contrary.  
Thus should all Christians mind their obligations to Christ, and be vigorously pressed to study their Calling, and seek his face with industrious Diligence, that in the faithful use of all due means through faith in his name, serving his Spirit, Word and Providence, they may be found to walk with him, and like him in the constant exercise of a good Conscience, suitably to their various relations for a further help thereto: 
Act. 24. 16.  consider we the next observation for improvement thereof.    

Conclusion. 3.  
It becomes Christians to improve the most effectual Helps for mutual quickening of each other, that they may walk worthy of their Vocation.  
THE Deduction of this Inference appears in the Apostles rational arguing, and his cogent pressing of the Christians at Ephesus, by such forcible Inducements drawn from the whole context preceding as also from his office, his personal relations, his present state, their own condition, &c. I therefore the Prisoner of Jesus Christ do beseech you, &c. Every word here is most emphatical and weighty; what was thus written, was for our learning, and concerns all Christians. His industrious care to quicken those eminent Professors, that they might improve all effectual means for mutual helpfulness, is a singular direction and encouragement to all, on the like account,  
The confirmation of this Truth is abundantly cleared and ratified in the whole Series of Divine Records. The Prophets and Apostles agree herein most harmoniously, as in all things else. This is the main scope and substance of so many Precepts and Promises, Instructions and Motives, Offers and entreaties, Expostulations and Admonitions, so frequently, so fervently still inculcated and pressed in all parts from age to age even upon all God's People. The high Commendations and signal Rewards largely bestowed on the due Observers, and the Menaces and Judgements dispensed against the Neglecters hereof verify the same. The Ceremonial Types and Prefigurations pointed at this many ways. It was a bloody Cain that answered stubbornly, 
Gen. 4. 9  Am I my brother's Keeper? 
Heb. 10. 24.  Christians are often incited to consider one another, to provoke one another to Love and good Works, 
Heb. 3. 12, 13.  to exhort one another daily, &c.  

The Demonstration thereof may be made out on a three fold account.  
1. FRom the Importance of this choice Duty of singular weight and worth, need and use, sufficiently hinted at in the preceding considerations.  
2. From man's condition so sinful and weak, so unstable and insufficient of itself. All by nature are wholly corrupted, carrying about them the root and spawn of all kind of evil. 
Gen. 6. 5.  The best find still cause to complain of the sad relics hanging about them, 
Gen. 8. 21.  disabling from good, disposing to evil. All have abundant need of continual help from those about them, 
Psal. 14.  to keep them from evil, 
Psal. 51.  and excite them to good. The Lord therefore so disposes of things and persons, 
Eph. 2. 1. 2, 3, 12, 13.  that there should be still a due correspondency for mutual helpfulness in all relations among all sorts of men. 
Rom. 7.  His Wisdom oppoints, his Goodness affords, and his Power maintains all fit means by his overruling al-sufficiency, that they may be blessed effectually, through his all-sufficient Grace to his Glory, and his people's good. 
Act. 17. 28.  In him we live, move and have our Being, both naturally and Spiritually. He suits all means to their proper ends, dealing with men by men, after the manner of men in a rational communicative way. His immediate concurrence is so absolutely needful to the producing of every effect that his Influx still doth interpose between the most proxime cause and its Product, 
Deut. 32 39  in every kind and degree of causation for suspension or actuation, 
Isa. 45. 6, 7.  regulation and determination, supportation and disposition thereof. Yet is he pleased to accommodate his Divine Actings to the state of his several Creatures in their respective Beings and Workings, whether necessary or contingent, whether natural, moral or Spiritual. His usual Method is to walk in his own road, to bless his appointments, and to be found of his in all his ways, 
Exod. 20. 24.  reserving all extraordinaries to his own Pleasure and Dispose. 
Isa. 64. 5.  He still uses means though he needs them not, 
Mat. 7. 7, 8.  and would have all his People ingenious and ingenuously active in all the ways of mutual helpfulness. He gives out his Grace and Blessing gradually and proportionably, through the Conduits and Pipes of his own Institutions, suitably to their several Capacities. Christians are like narrow-mouthed vessels, that can receive the liquour infused but by little and little Their condition below is still indigent, that they may honour and enjoy Christ therein, in living more by faith, and less by sense: yet doth he not leave them destitute of help, 
Gal. 2. 20.  but trains them up in an orderly way of Christian Communication, 
Hab. 2. 4,  through the multiplicious operations of his holy Spirit, 
Rom. 1. 17.  that they may be still furthering one another in their journey Heaven-ward, 
Heb. 10 38.  till they be all brought to the full measure of the stature of Christ. 
1 Cor. 12.  What any one receives from him, 
Eph. 4. 12, 13, 14, 15, 16.  is for the public use of all the rest. He cannot endure that any of his, should be found an idle servant, hiding his talon under any pretence. 
Mat. 25 26.  They that have most from him, must do most for his. Their weakness and want still requires it under all the dispensations of his Providence.  
Thirdly, Their many temptations challenge the same also? Sin and Satan, 
Eph. 2. 2, 3.  the flesh and the world, Earth and Hell, are desperately combined against Christ, 
Eph. 4. 11, 12.  and against his friends, Children and Servants. The Prince of this world maintains still a threacherous party in our very hearts, and fits all his snares to our various tempers and distempers. His hooks are still plausibly baited, and his engineers are very numerous and active, subtle and strong, malicious and vigilant. Christ's flock is but a very little one, in comparison of so many goats and swine, foxes and wolves, Lions and Bears, that still malign it. 
Luk. 12. 32.  We are still surrounded with Spiritual wickednesses, and conjured enemies in heavenly places and heavenly things. We wrestle not only against flesh and blood, but mainly against Principalities and Powers, and need therefore to keep close to each other, 
Heb. 12. 1, 2.  in keeping close to the Captain of our Salvation, who himself was made perfect through sufferings, 
Heb. 2. 10.  in the completing of our Redemption. 
Eph. 5. 15, 16.  We are still marching in the enemy's country, meeting everywhere with Ambuscadoes, which should still press us to Circumspection, 
2 Tim. 3. 5.  multitudes of his spies, under various disguises, are still plotting mischief in the midst of us. Many are found professing Godliness in the form, 
1 Joh. 2. 16.  whilst they deny the Power thereof. The baits of this world are very catching & wonderfully specious to allure all sorts to swallow down the hook, 
Mat. 24.  so fairly dressed with seeming pleasures, profits and preferments. Errors and Lusts are highly sublimed and refined in these later days, to take silly souls, and to deceive the very Elect as far as is possible. False Christ's and false Prophets abound everywhere, to divert, pervert and subvert Christians from Christ's ways. Lying wonders & Doctrines of Devils are so fairly trimmed and garnished over with lightsome colours, that very many are easily cheated with their juggling tricks. Every rank and degree of men, in every relation, hath still its peculiar way of temptation. Every Christian is therefore still peculiarly concerned to give and receive all possible help in the right use of all the means appointed of God for mutual reciprocations. The coals and sticks put orderly together, do help one another to burn and kindle, whereas if scatteringly dispersed, they will soon go out. Straggling Soldiers are still exposed to danger, but keeping close in a firm Body, by mutual help, they prove formidable to the enemy, and useful to friends. In all societies, civil and sacred, mutual helpfulness is of singular use to the preservation and regulation of the whole, and of every part. The best are too subject to grow lazy and cold, selfish and dull, through the prevailing of renewed temptations: it becomes there, fore all to improve all effectual means for the mutual quickening of each other to the grand duty of their Christian walk, answering their Call.   

Application may be made hereof very usefully.  
1. BY way of Instruction in vindication of the Ministry and Ministers of Christ. They are appointed and blessed of him, as a special means towards the foresaid end, and therefore most maligned and opposed by the common enemy, Christ's ordinances are his Charets of state, wherein he rides in progress among men, to dispense his gifts and graces unto them. His Ministerial servants are peculiarly entrusted therewith, as Instruments and stewards under him, by whom he brings home his people to himself, to build them up in himself. The many honorary Titles which his Word discribs them by, setting forth their office, denote their Duty to the effecting thereof. The same Engine which is mounted by notional Spirits, against Christ's Institutions, would as easily level the Magistrates civil constitutions. When men cease to be weak and sinful, they shall then cease from needing such helps, and not till then. Evangelical worship must continue in force, till every one of God's Elect be perfectly brought to the full measure of the stature of Christ. The Ministry was given for that purpose by the Lord Jesus, as the choice Product of his Ascension. Both the Office and the Officers are peculiarly set in the Church by God himself, that his People may never want sufficient means for effectual quickening in their Christian walk. The holy Ghost makes them Overseers, who being by him duly qualified, are orderly called to rule in the Church, after due probation and approbation. Such shepherds as come in at his door he blesses to his People; the rest he accounts but thieves and Robbers, who intrude themselves into the Lord's flock in an ill manner, and to an ill end. Confusions in his Church are as distasteful to him, as they are destructive to his. Himself makes the difference between Rulers and those that are ruled, whilst he forbids them Lordly-dominion and arbitrary dictates; he commands them to look to their charge with all Authority in his name and strength, requiring their flocks to show their observance and Christian obedience, according to his Word. If every one were left to his own Will, How soon would anarchy and desolation ruin Church and State? All will become slaves, whilst all do strive to rule and tyrannize; none studying to obey. Good Intentions will excuse no man from the sin and Judgement of irregular Usurpations. Uzzah and Uzzias met with sad strokes in their bold invasions of the Sacerdotal Work. Corah and his company of pretended Saints, Jeroboam and his self called Priests, ruined themselves and followers by their illegal Intrusions, if any that are called Ministers, prove a blot to their Profession, by their ignorance, sloth or scandal, good reason they should be reckoned with, as they do deserve, but little cause that Christ's faithful servants should suffer for their sake. If any thing be found to be unscriptural, that hath been used about any Ordinance of his, the fault may be mended without imparing of his Institutions. If any cannot find benefit by Christ's appointmenss, let them blame themselves and not him, nor his. Is the Spirit of the Lord restrained? Doth not his Word do good to them that walk uprightly? As all Christians need mutual quickening, that they may walk worthy of their vocation, it becomes them to mind and observe that Gospel-ministration, which Christ's spirit sanctifies so gloriously to the enlightening and enlievening of all his chosen, according to his Word.  
2 It speaks convinction to all that are careless and unwilling to give or receive this quickening helpfulness. This is a common and sad miscarriage among Christians, and the best find much cause to blame themselves for their guilt thereof. As it's our sin, it should be our sorrow that we do so much evil, and so little good, we receive not friendly Admonitions in a friendly way; thereby discouraging those that would help us with seasonable advice. Our sores must needs wrankle for want of dressing, and our ill humours cannot but increase and distemper us for want of purging. We are more ashamed to hear of our faults, then to commit them, and more ready to neglect our duty, then to hear of it. Should it not shame us to find self still so prevalent in us against others good, and against our own, by thus shrivelling up our minds and hearts, our tongues and hands, that this singular charge cannot be discharged? Sinful bashness makes us still unwilling to offend others by our faithful dealing; and selfish Love makes us as ready to be offended at their faithful dealing. Christ was full of bowels, and clothed with them; we are empty and destitute thereof. David desired to be smitten by the seasonable reproof of the righteous, esteeming it to be a precious Balm that should not hurt his head: Why should any of us be of another mind? Are not the wounds of a friend more faithful than the kisses of an enemy? Why should any be counted our enemy for telling us the Truth, as Paul was among the foolish Galathians? Why should we be backward to receive and and give that Christian help by mutual reciprocations, which our abilities and opportunities challenge clearly from us? Let it grieve us that we have so often grieved the Lord's Spirit, in grieving his friends by sinful silence, neglects and offences. Let's be ashamed, that Heathens and Turks, Jews and Papists should outstrip us in the demonstrations of mutual helpfulness. What Bunglers are we at this noble Trade? How untowardly and unskilfully do we go about it? Are not we often like foolish chirurgeons, mistaking the Case, and wronging the Cure? Do not we usually run into extremes of fond pity, or cruel Austerity? Are not we found too indulgent, or too impatient, too mild or too harsh? Should we not be humbled for our imprudence and ignorance, our rashness and unhandsomeness, our passion and pride, our sloth and frowardness about this choice work.   

3. It may prompt us to a serious Examination in our Capacity Religious and Civil.  
1. IN our Religious Capacity, Do we act as becomes true Christians, both in doing and receiving spiritual Good, in preventing and removing spiritual evil? Is it our desire to be found still in a readiness for Christian helpfulness? Do we delight in all officious reciprocations of faithful reproofs and exhortations, supports and helps for mutual quickening? Is it our design and resolution, to take nothing ill, but all in good part at the hand of others, purposing to be as friendly to them in all due ways of Christian freedom and assistance? Do we actually endeavour to manifest it in the most effectual means, that may best conduce to the mutual quickening of each other in all the ways of Christ, that we may jointly walk worthy of our Calling? Do we to that end, prize and improve every Ordinance of his public and private, with diligent care, and spiritual observance? Do we so seek his face, and attend his word, study our duty, and consider others case, that we may still be enabled and directed, excited and supported in this Spiritual Exercise for his Glory, and his people's good, through the supplies of his Holy Spirit? Do we move herein by a generous Spirit, as Constantine and Theodotius, the senior and junior, Marcian and Pulcheria, those Imperial Lights of Christianity; King Lucius the Britain, and famous Alfred, the Saxons Glory; whose Courts and Palaces were accounted Christ's Oratary and Academy, whose heads and hearts, whose tongues and hands were continually employed with cheerfulness in this noble work of religious helpfulness? Do we cordially labour to contribute our time and skill, our Strength and Interest, our Credit and Wealth, our Power and Authority to the utmost, for the promoting of this signal duty in all christian reciprocations of advice and help through the Lord's Assistance? Is it our grief and trouble, that we have done, and yet do so little towards it? Is it our joy to see others faithful and diligent about it? Are we moved with indignation against all sinful Obstructions, that hinder the same? Are we content to break through all obstacles and difficulties, that might retard us from it? Are the Lord's Encouragements from Heaven, efficaciously prevailing with us; above and against all Discouragements from Earth and Hell, still reinforced against this work of Christ?  
2. In our civil Capacity do we demonstrate the like studious industry for Christian helpfulness, in each relation domestical and political, either as Superiors, or as Inferiors, either as Governors, or as governed? Do Magistrates and people, Officers and soldiers, Parents and children, Husbands and wives, Masters and servants, friends and Neighbours in City and country observe the Lord's Will, about this grand Affair, of so much import to his Glory, and the public weal, in the furtherance of each others good: Is it our desire and delight, purpose and Labour, to be found watchfully diligent, and self-denyngly active about it? Do we gladly redeem all opportunities, of improving our Talents, and laying out our best abilities through God's help, to the best advantage, of serving one another in Love, as becomes all the subjects of Christ's Kingdom? are we cordially willing to be told of our faults, and mind others of theirs, with meekness and Zeal, prudence and patience, tenderness and faithfulness? Do we judge ourselves for our sinful Jealousies, and causeless prejudices, our indiscreet carriages, and unchristian deportments towards those above us, about us, under us? Do we encourage others to deal freely with us, and bear with their weakness: mistakes and miscarriages, making still the best construction of their speech and actions? Are we candid in our address to others, and ingenuous in our acceptance of their endeavours, though mean and homely to our apprehensions? Are we still labouring to get and improve such a noble genius, as the Roman Senator expressed, who would freely forgive all to others, but nothing to himself, being most severe to our own selves, but most tender to others? Are we of Titus Princely disposition, to account that day lost, wherein we have not been doing some good to others? Do our actions express effectually, what the famous Painter said verbally, nullus dies sine lineâ, no day passing without some real effects of our Christian helpfulness? Do we studiously labour in every occasion, in every company, to do and receive no hurt, when we cannot do and receive good, as we would desire? Do we therefore carefully avoid all the degrees and appearances of evil, exercising ourselves with choice diligence, 
Act. 24. 16.  to keep a conscience still void of offence, towards God and Man? Do we thus help others, upon Christ's account, with a general Love of pity to sinners, and a special Love of delight towards Saints, using all due means, for reciprocal aids, in our Christian Walk, becoming the suitable decency and honourable preeminence of our heavenly Calling.  
4. This Truth yields also choice consolation to zealous Christians officiously employed about this great business of mutual quickening each other, in the Lord's ways. Honour and pleasure, comeliness and profit do still attend it, however carnal minds may misjudge thereof: It's good to be found thus acting for Christ, and like Christ, from Christ and through Christ, in christian benevolence and beneficence. Though some harshness and difficulties may be met withal from the hands of men to discourage you, as in all other eminent Duties; yet comfort and help will never be wanting from the Lord's gracious hand. Christ's famous axiom is strongly enforced by the Apostle to cheer up all Christians about this great work. 
Act. 20. 35.  'Tis more blessed a thing, said the King of Saints to give then to receive. The next royalty is to receive in Love, what is given in Love for council or assistance. The surest way to receive most from God, is to give most to men on his score. Such a laying out is the best laying up. 
Mat. 25. 33, 34, 35, etc, 40.  That precious seed is cast into Christ's lap, which is bestowed upon men for his sake His bosom never yet proved a barren soil, 
Prov. 19 17.  but will surely return a plentiful Crop. He that gives to the poor, 
Prov. 9 8.  whether in Spirituals or in Temporals, lends unto the Lord; 
Prov. 25. 12.  Who will repay it with the best advantage. Faithful advice bestowed an obedient ear, 
Prov. 29. 15.  will be found a Jewel beyond Gold and Pearls. He is wise and happy that hearkens to reproof in the Judgement of the wisest of men, 
Prov. 13. 18.  and will find such physic singularly healthful, 
Prov. 15. 32.  though for a time it may smart and gripe, whilst it is working out of his ill humours. 
Prov. 17. 10.  A rebuke enters more into a wise man, than a hundred blows do into a fool. Such will find the rare benefit of having their sores duly cleansed and dressed, when others ●…all smart in shame and sorrow for their wilful neglects. 
Prov. 5. 12.  The weeding of their ground will cherish the goods plants, 
Prov. 10. 17.  and increase their fruit, when others shall be found overgrown with Brambles and Nettles through their selfish, 
Prov. 1. 23, 25.  contemptuous laziness. 
Prov. 12. 1.  They shall be secured from the enemy's wiles, who have been observant of all warnings given; when others carelessness shall expose them to the Stratagems and cruel insultings of the Lord's malicious adversaries. Zealous Christians shall reap the comfort of their officiousness in their friendly Reciprocations of quickening helpfulness. 
Psalm 126  Though their seed time may appear gloomy and stormy, yet shall their harvest be serene and joyful.  
5. A solemn Exhortation should be hence pressed upon all Christians to attend this work, and buckle to it with faithful diligence and prudent zeal, with careful observance and tender cautiousness, with sensible affection and sober discretion in every relation, condition and occasion. Do we need inducements to quicken us thereto? Have not all the considerations hitherto hinted at, sufficient force to persuade us with cogent Arguments to such a duty so eminent and so expedient? Let all Christ's friends be then efficaciously urged thereto, personally and domestically, politically and ecclesiastically.  
1. Personally, going before others in an Exemplary way of gracious behaviour. Let's therefore begin at our own hearts, and sweep before our own door, that we may the better give and receive help, Be we sensible of our own mistakes and miscarriages, humbled for them, weary of them, watchful against them, through faith in Christ's name. Beware especially of our darling Lusts, our greatest enemies, that are to be daily crucified. Having so many precious Promises made to us in him. 
Gal. 5. 24. 2 Cor. 7. 1.  Let us cleanse ourselves of all filthiness in flesh and Spirit, to perfect holiness in the fear of God. Let the Grace of God teach us effectually to deny ungodliness and all worldly Lusts, 
Tit. 2. 11, 12.  and to live soberly, justly, holily in this present evil world. Be we often judging of ourselves, and willing to know the worst of ourselves 〈◊〉 Beware we of self-Love and self-pleasing, self-seeking, and self-conceitedness. Our hearts being so misteriously deceitful and so desperately wicked: 
Jer. 17. 9  above all things are never to be trusted. Let's not rest on any creature, 
Jer. 17. 5, 6, 7, 8.  or in any degree of Grace received, but still depend on Christ, 
Joh. 1. 16.  and derive from him in our progress towards further perfection; 
Mat. 5 3, 4. 5.  all needful help, even Grace for Grace through his holy Spirit. 
Heb. 6. 1, 2, 3.  Let's be mean and low in our own eyes, throughly convinced of our unworthiness and insufficiency, that we may be glad of any help from others in our Christian Walk.  
2. Domestically, in each of our Oeconomical Relations whether conjugal between man and wife, or Parental, between parents and children, or despotical, between masters and servants, Mistresses and Maids. Let every one study their Duty and mind their own work with alacrity and sincerity as before God, and on his account; that we may be ready to entertain kindly, 
Job. 1.  and gratefully to reciprocate all quickening help. We should Labour to please one another for their good, 
Job. 31. 13, 14, 15.  though still with due regard of our own station, that priority and superiority, 
Iosh. 24. 15.  may be orderly managed and maintained according to God's Word. 
Gen. 18. 18, 19  David gives us an eminent Instance in the Psalm 101. 
Eph. 5. 23, 24, 25.  throughout, by his own purpose and practise, as Abraham, Job also, Joshua and the rest of the Lord's Worthies. 
Eph. 6. 1, 2. &c.  Paul's Epistles, and other Scriptures direct all sorts in their respective families, 
Col. 3.  to their several duties, becoming each of their Relations therein. 
1 Pet. 3. 1, 7, 8.   
3. Politically, in the civil state, there are public relations also between Superiors, Inferiors and equals, wherein Christians are to be pressed to a diligent use of the most effectual means, tending to their mutual quickening. Magistrates supreme and subordinate, with all Officers, civil and military, of a greater and lesser magnitude, have a special Interest and Influence therein. There are many ways of help wherein all sorts of Inferiors are concerned, 
Rom 13. 1, 2 3, 4, 5, 6.  and may be of of singular helpfulness. Neighbours and Equals should not neglect any opportunity of doing and receiving good, 
1 Tim. 2. 1, 2, 3.  preventing and removing Evil by due Reciprocations. The Spirit of Christ in his Holy Word, 
1 Pet. 2. 13, 14, 15, 16, 17, 18.  explains at large the peculiar Ties, obliging each of them, charging every one thereto with varieties of Instructions and Encouragements to that purpose.  
4. Ecclesiastically, in the Church of Christ: there are likewise divers relations, engaging the Children and Servants of God by the nearest and the dearest bonds to this Grand work and spiritual Exercise of Christian assistance for reciprocal good in the family and Kingdom of Christ. Scripture takes notice of two special ranks of Christians therein, some called to rule as public Officers, others under rule, as private Members.  
1. Ruler's in the Church are public Officers, duly qualified and orderly called in a regular way of probation and approbation to the charge of God's house, What their office is, and persons should be, Divine Records testify at large. 
1 Cor. 4. 1, 2.  They are termed his Stewards and heralds, his Messengers and Ambassadors. 
2 Cor. 5. 18, 20.  shepherds and guides, Angels and Stars, Nurses and trusties, to declare at once their Duty and Dignity. 
Eph. 4. 11.  Some were extraordinary needed at first planting of the Gospel, 
1 Cor. 12. 28.  qualified with answerable Gifts, 
Revel. 1.  and attended with the like success. 
1 Thes. 2. 7, 8.  Such were the Apostles, 
1 Tim. 6. 20.  Prophets and Evangelists, whose work being done, their office expired, together with their gifts. The ordinary Rulers continue as Christ's Residents to the world's end, the need and use of their office continuing still, whilst such do act, becoming their function, they prove shining and burning Lights indeed, helpful to each other for the good of the flock. They are often minded of their work, 
1 Tim. 4, 13, 54, 1, 156.  requiring special diligence and care, that looking to themselves and to their Doctrine, they may save themselves, and those that hear them instrumentally in subserviency to the Lord's Spirit. The Lord binds them to their good behaviour, as such who are singularly trusted upon account with the richest Treasures, 
Matth. 5. 13.  both of Heaven and Earth. If any of them degenerate as unsavoury Salt, they become most vile, fit but for the dunghill. Optimi corruptio is still pessima. If they be not good, they are very bad. Their burdens and Snares, Oppositions and Difficulties are so numerous, that they do need mutual helpfulness in a special manner. Their due correspondency and orderly associations; their frequent meetings and brotherly compliance, are much to be desired, promoted and improved: being useful helps through God's blessing to the better discharge of their Duty. Their Circumstantial differences in opinion or practice, should not hinder them from this great Duty, but rather quicken them thereunto, that they may be found to keep the Unity of the Spirit in the 
〈◊〉 〈◊〉 3.  bond of Peace. Their Ministerial work and pastoral care cannot but oblige them in a signal manner, to be still stirring up of themselves and others, for the reviving nnd improvement of all the Gifts and Graces bestowed on them, 
1 Tim. 4. 14.  that they may be most exemplary to others in all the ways of Christ.  
Secondly, Private Christians being Christ's subjects, the sheep of his pasture, the members of his Body and Family, his trained soldiers, and Disciples in his school have as much need of this mutual helpfulness. 1. More generally towards all fellow-members. 2. More particularly towards their spiritual Rulers.  
1. More generally, Christians are strongly obliged to use all effectual means, for their reciprocal exciting of one another, that they may walk worthy of their Vocation, in every Ordinance and Providence of Christ, as becomes their spiritual Relations. Multiplicious Helps doth the Word of God provide to that end: to the right use whereof they are still vehemently pressed, especially those that do follow, which we shall but hint, being so copiously amplified in sacred Writ; and commented on by so many choice Pens.  
1. Cordial Affection, and indearing Love, uniting them to each other in Christ, through the singular Operations of his Holy Spirit. 
Col. 3. 15.  This is the Garment they are to put on, as being the bond of perfectness, 
Ioh. 13. 34, 35.  wherein they are to resemble him most, 
Ioh. 15. 9, 12, 17.  in loving one another, as himself loved them. This was Christ's Legacy commended to them, so persuasively, by the Lord himself, 
Ioh. 17. 26.  as the choice fruit of his gracious Spirit, and the only debt, 
Rom. 13. 8.  to owe still to each other. 
1 Ioh. 2. 5, 7, 8.  to owe still to each other. It's his great Command, 
1 Ioh. 3. 11, 14, 15, 18, 23.  renewed by him so wonderfully, in every expression and carriage. The Alpha and Omega of Law and Gospel; the choice abstract of his Covenant in mercy and Duty. He would have Christians to love the Brotherhood, 
1 Pet● 217.  to love as Brethren, 
1 Pet. 3. 8.  not excepting the meanest member of his. They that have purified themselves in obeying the Truth, 
1 Pet. 1. 22.  through the Spirit, to the unfeigned love of the Brethren, are vigorously charged, thus to love one another with a pure heart, fervently. This is the great wheel that must move all the rest. It's a Divine Grace, of a special Nature, the Rare Cement whereby the Spirit knits their Hearts in One, though their minds may differ, and their persons may be at distance. This is the fire, 
1 Cor. 6. 17  that must still consume all rising corruptions, and inflame all the powers and parts of the whole man, 
Eph. 4. 3.  with the zeal of God's House, 
Col. 3. 14.  and of all its Branches and concernments. As far as any bears true love to God, so far, and no further doth he love his people, that bear his Image, notwithstanding all their infirmities. God is Love, and he that abides in Love, 
1 Ioh. 4. 7, 8, 9, 10, 11, 12, 16, 20.  abides in God. By this Token were all Primitive Christians discerned from all others, as by their Badge of Honour. This is the oil of the Sanctuary that must anoint them with heavenly Joy, and supple all their wheels; that every motion may be pliable and smooth, for their mutual help; the want of this is the shame of Christ and Christianity, the scandal of men, the joy of Hell, the sadning of Heaven, the bane of our comforts, the blast of all labours, the very pest and ruin of all things. Oh! that Christians were more sensible of it and quickened thereto.  
2. Tender compassion towards each other, in all troubles and wants, 
Phil. 2. 1, 2, 3,  proportionable still, to each of their various conditions. Such a Sympathy and fellow-feeling Christ himself commends unto them by his own example, 
Col. 3. 12, 13.  that they may may be clothed with Bowels, after his Pattern, and measure them out, towards one another, as himself also did. Living Members must needs be sensible of each others smart; if one suffers, all must needs suffer, in the Body of Christ mystical, as well as in his natural Body. Christians are bid and bound to rejoice still with them that rejoice, and weep with those that weep; 
Isa. 63. 9  Christ himself was still afflicted in all his people's sufferings, They are dead spiritually, 
Act. 9 4.  who remain still senseless of others case, 
2 Chro. 34. 27.  having their bowels shrivelled up, by their base selfishness. A new heart is a tender heart, such as Josias had; a melting heart, 
1 Sam. 13. 14.  after God's own heart, such as David manifested to God and his people; 
2 Cor. 11. 29.  who is weak, and I am not weak? who is offended, 
Amos 6. 6.  and I burn not? said the great Apostle, so well taught of Christ. 
Heb. 13. 3.  To be like Judas, destitute of Bowels, is as woeful as it is sinful. Remember them saith the Apostle that are in bonds, as bound with them, 
Gal. 6. 2.  and them that suffer adversity, as being yourselves also in the body. 
Nehem. 1. 10.  Christians should bear one another's burdens, and so fulfil the Law of Christ. Nehemiah showed his nobleness of spirit, by his tender sympathy with God's people, under trouble, whilst himself fared sumptuously in the Persian Court. 
Psalm 122.  The prosperity of God's house should be esteemed and desired above our own. 
Psalm 137.  Christ commends and rewards gloriously such a Disposition and carriage. 
Matth 25. 36.  Paul highly celebrates their Name who had been thus affected towards him. 
2 Tim. 1. 16, 17.   
3. Earnest supplication for the good of the whole Church, and of every member of it, is as useful as its needful, suitable to their various necessities. 
Matth. 5. 44.  Christ would have us pray for our enemies, 
Jerem. 29. 7.  and Oppressors, much more for all Saints, and one for another, 
Ephes. 6. 18.  on special occasions, with all possible encouragements, to quicken thereto. 
Iam. 5. 15, 16.  He excepts none from our prayers, 
Iam. 1. 5.  but such as evidently sin unto death, bidding us pray for all sorts of men, 
1 Ioh. 5. 16.  particularly for Rulers, 
1 Tim. 21. 2.  though no friends to us. 
●hil. 1. 4.  All Relations, and spiritual ones peculiarly, challenge this help from us, 
Col. 4. 12.  in a singular manner. Pray for the peace of Jerusalem, 
Psal. 122. 6, 7.  they shall prosper that love thee. God's Remembrancers are eminently required to be continual intercessors for Zion, 
Esay 62. 6.  till she be made the praise of the earth; 
Rom. 8. 26.  Promises of assistance and acceptance are innumerably given to us from Heaven, 
Matth 7. 7, 8.  to direct, 
Zech. 12. 10.  excite, 
Ezek. 36. 37.  and help us efficaciously to this choice exercise. 
Iam. 5, 17, 18.  'Tis the great Engine that moves Heaven and Earth, 
Esay 45. 11, 19  wherein the meanest may act wonderfully, and help the greatest. 
Esay 27. 5.  It's a conquering weapon, beyond compare, of God's own furbushing, 
Rom, 8. 15.  guiding, and prospering. He yields to it himself in his condescension, and makes it Victorious over hell and Devils, as over earth and men, by improvement of his Divine strength, through the spirit of Grace and supplications, which he pours upon all his children. This is the sure Post, that carries Intelligence in a moment from all parts, 
Eusebius.  and makes all God's people, though at greatest distance, helpful to each other, 
Zonar.  by the surest sign of communication. The thundering Legion of the Christians, so famous for prayer in the Emperor Aurelius his Army, wrestled with Heaven, as Jacob had done, in a conquering way, and procured refreshment to their friends, and ruin to their foes; which moved their Prince to show much favour to all Christians, over his Empire, 
Hos, 11 4, 5.  which before had been much persecuted. The poorest soul may Jacob-like become a Prince with God, an Israelite indeed, by such a violence offered to the Kingdom and power of Heaven, which the violent do carry and take by a zealous force, 
Matth, 11. 12.  in the strength of Christ, especially from the days of John the Baptist. 
Psalm 22. 26.  They shall praise the Lord that seek him, and whatever they ask in Christ's name. 
John 14. 14.  according to his will, is certainly granted. 
John 16. 23, 24.  This was Paul's delight and constant exercise, which he heartily recommends to every Christian, as their choice Antidote against all evil, 
Rom. 1. 9  and singular procurer of all good, 
Phil. 1. 4.  spiritual and temporal, 
1 Thes. 5. 17.  public and private. This is the Key that opens prison-doors, 
Jude 20.  unlocks men's hearts, masters their hands, 
Acts 12. 5. 6.  overrules the clouds, and fetches contribution from every creature to the relieving of all God's children. A praying Christian is still doing and receiving much good. God honours this Ordinance most, because it honours him most, in all his Attributes. The groans and sighs, the tears and cries of his poor weaklings are forcible Arguments, and efficacious Tools, which he cannot gainsay, and will not resist. They pierce through his heart, and draw out his bowels, by a magnetic virtue, which Christ's Spirit, through his blood and Grace imparts to them, by a Divine Touch. All Christians should therefore improve the same, to the uttermost for others, 
Job 15. 4,  as for themselves. Apostasy begins still with slight esteem and neglect of prayer, public and private. A Christian so disarmed, is nakedly exposed to the malice of his raging enemies, to be captivated into error and sin at Satan's pleasure. All the great wonders of the latter days, are to be carried on by prayer. The spirit of the living creatures, that moves in all the wheels of Providence, turns this grand wheel of fervent prayer, 
Ezek. 1. 20, 21.  to make all the rest work, 
Ezek. 36. 37.  energetically and effectually. Christians should speak to God often for each other.  
4. Seasonable Exhortation, for mutual Instruction and quickening to the further knowledge and practice of God's will. This is a choice help often pressed unto, which the best do need. 
Heb. 10. 24, 25  Let's, saith the Apostle, consider one another, to provoke one another to love and good works, not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as you see the day approaching. Upon all occasions of Christian conference, either more private, 
Col. 4. 6.  or more solemn, our speech should be still seasoned with the salt of Grace, that we may know how to answer and edify every man. 
Eph. 4. 29.  No corrupt communication should proceed out of our mouth, but that which is good, to the use of edifying, that it may administer grace to the hearers. No filthiness nor foolish talking, 
Eph. 5. 4.  nor jesting, which are not convenient, but rather giving of thanks should proceed from us. 
Heb. 3. 13.  Exhort one another daily, whilst it is called to day, lest any of you be hardened through the deceitfulness of sin, and ed●fie one another, 
1 Thes. 5. 11.  as ye also do, building up yourselves in your most holy faith, 
Jude 20.  for the manifestation of the Spirit is given to every man, 
1 Cor. 12. 9  to profit withal. 
Acts 18. 19  Thus Paul, in all his visits made it his work to strengthen the Disciples, 
Act. 20. 20, 21.  teaching all how to improve their abilities and opportunities, 
1 Cor. 14.  with care and prudence, faithfulness and diligence, modesty and humility. Thus he directs the due ordering of solemn conferences, among the Corinthians and others. The sense of our former neglect and loss of much precious time, should deeply humble us, and strongly quicken us to redouble all possible industry, and solicitous labour, to Redeem the remainder of our Life, in such an excellent way of mutual helpfulness. Contribution doth the Lord require from every person, towards the building of his Tabernacle, and repairing of his Temple. The poor man's Rams-skins, 
Exod. 25. 5.  and the widow's mite are as acceptable, coming with good will, 
Exod. 35. 7.  as the rich man's silks, 
Mark 12. 42.  gold and Jewels. Thus Aquila and Priscilla helped Apollo's, 
Acts 18, 23.  taking him unto them, and expounding to him the way of God more perfectly. Is not this much better than worldly talks, and telling of stories, or carrying of tales, in daily visits?  
5. Faithful admonition, for conviction of, and help against what evil appears in another. 
Levit. 19 17.  This is expressly enjoined by the Lord; thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neighbour, 
2 Thes. 3. 15.  and not suffer sin upon him. Yet then account him not as an enemy, but admonish him as a brother. We should to that end make straight paths for our feet, lest that which is lame be turned out of the way, 
Heb. 12. 13, 15, 16, 17.  but rather let it be healed. Looking diligently, lest any man fail of the Grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled. Lest there be any spiritual, or corporal fornicator, or profane person among you, like Esau who for one morsel of bread, 
Heb. 3 12.  sold his birthright. Take heed, therefore, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, but exhort one another, &c. Christ himself gives us a sure Rule to be carefully observed, if thy brother shall trespass against thee, 
Matth. 18. 15, 16, 17.  go and tell him his fault between thee and him, if he shall hear thee, thou hast gained thy brother. But if he will not hear, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he will not hear them, tell it to the Church. The Primitive Christians were eminent for this. I myself, saith Paul, 
Rom. 15. 14.  am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Brethren, saith James, if any of you do err from the faith, and one convert him, let him know, that he which converts a sinner from the error of his way, 
Iam. 5. 19  shall save a soul from death, and shall hide a multitude of sins. This choice help should be as willingly received, 
Prov. 29. 1.  as given. He that being often reproved, stiffens his neck, shall suddenly be destroyed, and that without Remedy. This Fraternal act of true Love, (distinct from the Rulers Authoritative acts, whether Doctrinal, or Disciplinary,) requires much caution and wariness, tenderness and wisdom, meekness and fidelity, with mutual watchfulness. Christians should not curiously pry into another's failings, nor maliciously search into doubtful unknown matters, to trouble or disgrace him. 
1 Cor. 13.  True Love thinks no evil, but covers a multitude of faults. We should be moved with sincere respects to God's honour, to our neighbours good, that his faults may be dressed and healed, confessed and amended, by the right use of this Divine Medicine, orderly applied, Christians therefore should look well first to themselves, to pluck every beam out of their own eye; 
Matth. 7. 5.  and proceed by the sure Rule of God's own word herein, not upon their own conceptions, attending all circumstances of time, person, place, and manner so prudently, that good and no evil may be done thereby. In personal injuries that concern ourselves, much of pardoning ingenuity is still expedient, that we may still manifest this Duty, to proceed from our obedience to Christ, and zeal for his Name, as from tenderness to our neighbour's comfort and credit. Much sugar is needful to sweeten this pill, which of itself is very harsh and bitter unto flesh and blood. It's an Ordinance of chief worth and use, eminently appointed and blessed from the God of Heaven, to the healing of all distempers infesting his people. This spiritual bone-setting and Chirurgical dressing is no bunglers work, but challenges all due skill and care from Christians hearts, as from their eyes and hands.  
6. Cheerful Condonation in freely pardoning all injuries done us by others mistakes. 
Matth. 18. 21.  Christ expressly requires, though it be to seventy times seven, from day to day. Rancour and Revenge he abominates, though the sweetest morsel to a carnal heart. 
Matth. 11. 25, 26.  When you stand praying saith Christ, forgive if you have aught against any, that your Father which is also in heaven may forgive you your trespasses: and if you, do not forgive, neither will your Father which is in heaven forgive you your Trespasses. Be ye kind one to another saith Paul, 
Eph 4. 32.  tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Put on therefore as the Elect of God, 
Col. 1. 12, 13, 14.  holy and beloved, bowels of mercy, Kindness, Humbleness of mind, Meekness, long-suffering, forbearing and forgiving one another: if any man have a quarrel against any, even as Christ forgave you, so also do ye: and above all these these things, Put on Charity which is the bond of Perfection. We should be always ready to accept of reconciling terms, and pity others, that do offer us wrong; rather then to cherish spleen and malice in any degree; such candour of Spirit becomes Christians, who still find cause to bewail their own failings, and wrongs towards others. If we be enforced at any time to challenge our civil rights, it should be done with such discretion, as that we may avoid Jars and reflections, Passions and Prejudices. If others offences may seem to carry much of aggravation therewith, we shall show the more generosity and true gallantry in forgiving and forgetting all that personally concerns us. It's the Glory of God to cover a matter; and man's Glory to imitate him. 
Prov. 25. 2.  He proclaims himself to be the Lord, merciful and gracious, of long suffering and tender commiserations; 
Exod. 34. 6, 7.  obounding in pity and Truth, reserving mercy for Thousands, pardoning iniquity, transgression and sin. Should it not be our Delight to resemble him therein, as it's our honour thus to advance his name? How sad were it with us, if he should deal with us as we deal with others? Do we not still need pardon from men, as well as from God? Shall we not willingly measure out to others, 
Matth. 7. 12.  as we would desire to be measured to? The Gallant Roman, 
Luke 6. 31.  and the noble Grecian thought it the best revenge to return good for evil, and scorn the baseness of a spiteful spirit? Shall Christians come short of Heathens herein? They have the worst of it that do offend us, as Precious Mr. Dod was wont to say, pity them, pray for them help them to repent, as God hath helped us by Patience and Love, kindling such a fire on their heads, as may melt their hearts?  
7. Ingenuous disposition and carriage of our thoughts, words and actions, with utmost candidness of Interpretation, about the Intentions, Expressions and demeanour of others. 
1 Cor. 13. 4, 5, 6, 7.  It becomes Christians to make the best Construction of all others that may possibly be. Charity saith Paul, by choice Experience suffers long, and is kind; it envies not, it is not rash, it is not puffed up, it doth not behave itself unseemly, is not easily provoked, thinks no evil, rejoices not in Iniquity, but rejoices in the Truth, covers all things (so the Greek stegeis properly imports,) believes all things, hopes all things, endures all things. Brethren, Therefore if a man be over-taken with a fault, 
Gal. 6. 1, 2.  ye that are spiritual, restore such a one with the Spirit of meekntsses, considering thyself, 
Rom. 14, 12, 13.  lest thou also be tempted, let us not then judge one another, any more, but judge this rather, that no man put a stumbling block, 
Rom. 15. 1, 2.  or an occasion to fall in our brother's way. We that are strong, aught to bear with the infirmities of the weak, and not to please ourselves, but every one to please his neighbour for his good to edification. We should wisely discern between weakness and wickedness, between infirmities and enormities. There will be still many sickly, froward and pettish Children in Christ's family, that must be tenderly, not roughly meddled with. Grace will teach us so to observe their several tempers and distempers, as to think of them, speak and act towards them in the best way of doing most good, and least hurt. Imprudent and rugged Christians will be sure to do themselves and others wrong, in bringing disgrace to their profession for want of discreet moderation. Some Spirits resemble the sweet Bazil, 
Guicchiardin.  (as the Genoan ambassador observed in the Duke of Florence's Garden) which if gently touched, will yield a fragrant smell, but if harshly crushed, will smell rank and strong, and give a very offensive odour. Others seem like Nettles, which if they be not very warily handled, will sting and trouble one with smart and anguish. Study we therefore industriously, that we may neither give nor receive offence, 
Mat. 10. 16.  as far as we are able, being wise as Serpents, innocent as Doves, in such a crooked generation.  
8. Meet Consolation suitably to the various conditions of other Christians in their spiritual or temporal troubles. Herein we should be followers of Christ, who made it his business to speak comfort to the broken-hearts, and mournful Spirits. He was anointed from Heaven to that end, 
Isa. 50. 4.  that he might speak a word in season to the weary soul. He sends his Spirit to be our Comforter, and comforts us in all our tribulations, that we may be able to comfort others also with the same comforts wherewith we ourselves were comforted of God. 
2 Cor. 1. 4.  If there be therefore any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bowels and commiserations, fulfil ye my joy saith the great Apostle, 
Phil. 2. 1. 2.  that ye may be like minded, heartily giving refreshment to others in their necessities: to speak and act like Christ, in this very thing must needs be desirable in the highest degree. Should not Christians demonstrate themselves to be true Barnabasse's Children of consolation? 
2 Cor. 1. 3.  Is it not our honour that the Father of Mercies, and the God of all consolation will employ us instrumentally, that he may create the fruits of our lips, Peace, Peace, true and lasting Peace to the distressed? 
Isa. 57 19  Much wisdom is required in administering of such a cordial, orderly and seasonably, so as it may do good and no hurt. The matter of it is extracted out of Divine Promises and Providence: the Spirit of Christ must direct us by his Word to the right manner of dispensing it. He purges and prepares the souls of his people, as wise Physicians deal with their bodies: that he may revive and corroborate. He removes the cause of grief that the effect may cease. 
Ioh. 16. 8, 9, 10.  He cleanses away sin to take away sorrow. He convinces of sin, of righteousness and of Judgement, that he may be a sure Comforter. He shows unto men the worst of themselves, that they may come to see the best of Christ. He makes them poor in Spirit, 
Mat. 5. 3, 4, 5, 6, 7, 8, 9  to hunger and thirst, mourning after Purity and Meekness, that he may bless them with the Comforts of Peace. Let's learn in his school to follow his copy, and mind such a Divine Principle, and Patten of Consolation.  
9 Liberal Contribution freely to communicate to the support and supplies of others wants, as God enables us, becomes all Christians. As we have therefore opportunity, let us do good to all, especially to the household of Faith. Charge them we must that are rich in this world, 
Gal. 6. 10. 1 Tim. 6. 17, 18, 19  that they be not high minded, nor trust in uncertain riches, but in the living God, who gives us all things richly to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come. This is so needful a duty that they who have nothing but their own labour, are bid and bound to spare out of that for those who cannot work. Christ accounts all to be lent to himself, which is given to his poor members He is slighted, 
Eph. ●. 28. Mat. 25.  when they are slighted. The rich are entrusted with their own and the poors' porti●n also, that they may be bountiful, and others grateful, and that God may be honoured both ways. Christ became poor to enrich us that we might be able and willing to Relieve the poor. It must be our wisdom not to feed others lusts, whilst we labour to supply their wants, and to prevent their becoming poor if we can; by all due means regularly appointed by Divine and human Laws. 
Heb. 13. 16. Rom. 12. 13. 2 Cor 9 5, 6.  To do good, and to communicate forget we not, for with such sacrifices God is well pleased, whilst we destribute to the necessities of the Saints, being given to hospitality. Therefore let your gift be ready, as a matter of bounty, not covetousness. He that sows sparingly shall reap sparingly. Let every one give not grudgingly or of necessity, for God loves a cheerful Giver. Paul presses this at large in the eight and ninth chapter to the Corinthians, 
1 Cor. 16. 1, 26  and appointed the first day of the week as the fit season for it, being the christian Sabbath, well known and observed in all christian Churches, according to Christ's Prediction and Institution, ratified still by the Apostolical celebration thereof. 
1 Ioh. 3. 17, 18.  Who so hath this world's goods saith the beloved Apostle, and sees his brother have need, and shuts out his bowels of compassion from him, How dwells the Love of God in him? My little Children, let us not love in word, nor in tongue, but in Deed and in Truth. This was God's statute Law, 
Levit. 25. 35.  if thy brother be waxen poor, or fallen into decay, than thou shalt relieve him. Christ blesses those, and welcomes them his father's Kingdom, who have been careful to visit and refresh him in his little ones under troubles and wants. 
Mat. 25.  A niggardly religion is no good Religion. When God hath opened the heart, the hand will not be shut up. What a shame it is that any Christian should wantonnize in superfluitites, and yet be sparing in the supplying of others Necessities. 
Luk. 16. 9  Christ bids us make friends of the Mammon of iniquity, which may receive us into eternal dwellings. All our abilities should be so improved, as that we may thereby comfortably walk in the way to Heaven through the Grace of Christ. 
Iam. 2. 17. Gal. 5 6.  That Faith which is destitute of Good Works, is but a dead faith. True Faith works still by love to God and to man upon God's account. Good works are owned by the Truth and friends of Christ to be via regni, though not causa regnandi: we cannot be saved without them, nor yet by them. Christians should be ashamed to be outstripped by Turks and Pagans, Jews and Papists in justice and Charity.  
10. Impartial administration of Ordinances, Censures and Christian helps to all concerned in a regular way, so that the meanest may be condescended to, & not slighted by any partiality in what their case requires. In ecclesiastical as in civil judgement Gods forbids all partial respectings of persons, 
Lev. 19 5. Deut. 1. 16. Deut, 16. 19  that bring in neglect of justice & due to any one. This excludes not civil respect due to any person, not confounding the proportion and distance, which Providence hath settled among men in their subordinate relations. In religious matters it is Grace that makes the difference between man and man. They who have the least degree thereof have their common share in Christ's family, of portion and privilege, as all the members in the body natural to the meanest of them have their common Interest in the whole. God would not have spiritual matters carried on by any selfish biases, but would have Christians to stoop one to another, to be of the same mind one towards another, 
Rom. 12. 16.  not minding high things, but condescending to men of low estate, and not being wise in their own conceit. Christ himself taught his Disciples so by his own practice, washing their feet, stooping to them, teaching them to submit to the lowest office of Love and help for each others good after his Pattern, 
Ioh. 13. 12, 13, 14, 15.  seeing the servant is not greater than his Lord. You shall not Lord it one over another saith the Lord himself, but who soever will be great among you, let him be your Minister: and who soever will be chief among you, 
Mat. 20. 26.  let him be your servant. This humble way of mutual condescension and serviceableness is the most honourable conformity to the King of Saints, the fountain of Honour, and the best means of gaining Repute among wise men. When it began to be neglected in the Primitive Churches, 
Iam. 2. 1, 2, 3, 4, 5, 6. 1 Pet. 2 13, 14, 17, 18.  the Apostles were forced to quicken them by cogent arguments to this choice Duty, & to convince them of the contrary evil. My brethren saith James, have not the faith of our Lord Jesus Christ with respect of persons, &c. Grace indeed teaches good manners, and makes every Christian respectful to others, according to their rank, giving honour and obedience to whom it is due, 
Rom. 13. 7.  according to God's Word. Yet doth it also teach condescension, 
1 Cor. 12. Eph. 4.  that the poorest may not be disregarded, nor defrauded of such meet helps and provisions as the Lord hath ordered for them in his Kingdom and Family. All societies require such an orderly care of all their members in Politicals as in Spirituals; and whilst every one is labouring with prudent submission to give respect to others as sweet harmony and mutual compliance arise from thence, and afford the choice fruits of credit and profit, pleasure and preservation.  
11. Steadfast continuation in all the ways of Christ, 
Ioh. 15. 4, 5, 6, 7, 8.  abiding in him, and keeping close to his people in every Ordinance and Providence, not yielding to the least beginning of apostasy from God, 
Col. 2. 5, 6, 7.  and his service. Herein Christians should be mutually helpful, in corroborating and strengthening each other, that they may be further rooted and grounded in Christ to walk in him, 
Matth. 13. 20, 21.  as they first Received him. Christ gives a warning to all by the Parable of the stony ground, soon withering away for want of Root. Though such for a time rejoice in the Word, yet they endure but for a while, and are soon offended. Paul is fain to press the Hebrews very hard about this very point, 
Heb. 10. 23, 24, 25, 33, 34, &c.  showing the danger of Revolt, the excellency of perseverance, their need of mutual helpfulness thereto; assuring the Lord's assistance, Grace and Reward, and comforting against all discouragements. 
2 Tim. 4. 10, 16.  Demas is mentioned with a brand of Infamy, that all may beware of making shipwreck of faith and a good conscience: 
1 Tim. 1. 19, 20.  as also Himenaeus, Alexander, Philetus, 
2 Tim. 2. 17, 18, 19  and others, in forsaking Christ to embrace this present world. Backsliding from the Lord will be found as woeful▪ as it is sinful. We must therefore beware of the least beginnings and appearances thereof: Nemo derepentè fit pessimus. Sin gets force by degrees, coming on like a Tide, and growing up like weeds, Rising to strength and violence quickly. Man's heart is very prone to grow dull and Lazy, thence neglect and slight of this and that; thence contempt and prejudice; thence Rejection and Opposition, 
Eph. 4. 17, 18 19, 20.  of one Ordinance after another, till such fall to the very bottom, of total and final apostasy, by such sad steps, if Grace prevent not; traitors and Runagadoes are always disgraced, even among those that have ensnared them. Shame and confusion is their portion still, and hath been in all Ages. Selfish men love Treason, as Philip of Macedon said, but abhor the traitors. Satan pays them home: as Solyman the Turk, rewarded the treacherous Villain, that betrayed Rhode and other places, with shamefnl Torments, 
2 Pet. 3. 17, 18.  and a direful death. Perseverance is the crowning Grace, for our help wherein the Lord hath appointed all sorts of means▪ and would have Christians, 
Jude 19 20, 21.  to observe and assist each other with utmost vigilance and diligence, that none may withdraw from their steadfastness. The least breach in a Fence, will gradually let in so much water, as will ruin all. A small Leak will soon sink a ship, if let alone. A slender Bodkin will quickly wound to death. Princ piis obsta, is a sure maxim, Look to the first stirrings of every kind of evil. Lukewarmness and indifferency will still lead us on to more mischief, as it proved sadly with the Churches of Sardis, La●di●ea, Pergamus, 
Revel. 2. Revel. 3.  Ephesus, and other parts of Asia, to whom Christ wrote; as also with the Christians of Europe and Africa, who did so woefully degenerate, that they became a prey to Mahomet in the East, and the Romish Antichrist in the West, having first been wasted by all sorts of Barbarous Invasions and Desolations. In the ways of Christ there is safety and peace. He will keep us in all the paths of his own Road and Walk. Keep close to him still, and to each other in him; His All-sufficiency shall be then our Portion and protection against sin and sorrow.  
12. Zealous vindication of the Truth of Christ, in mutual preserving of each other against all Errors and Seducers, though never so plausibly disguised. Scripture everywhere warns us against such deceiving Impostors, 
1▪ John 2. 18, 19, 20.  who do most mischief in these latter days. They are the petty Antichrists, making way for that grand Antichrist, tha Roman Abaddon and Apollyon, in whom they all centre, as in a common sink; though their many streams run variously, with their infectious mud, They went out from us, saith the beloved Apostle, because they were none of us, and do testify this to be the last Time, 
1 John 4. 1.  by their active spreading of their cheating stuff. Believe not therefore every spirit, but try the spirits whether they be of God, because many false Prophets are gone out into the world. If there be any that comes to you, & brings not this Doctrine of Christ, (in faith and obedience,) Receive him not into your houses neither bid him God-speed. 
2 John 10.  For he that bids him God-speed is partaker of his evil deeds. I know this, said Paul in his warning farewell to the Ephesian Elders: 
Acts 20. 29, 30, 31.  that after my departing shall grievous Wolves enter in among you, not sparing the flock. Also of your own selves, shall men arise speaking perverse things, to draw away Disciples after them; watch therefore carefully. 
Revel. 2 14. 15, 16.  Christ himself rebukes the Church of Pergamus, for entertaining those, that held the Doctrine of Balaam, and of the Nicolaitans, which things he hates. Repent therefore, saith he, or else I shall come to thee quickly, and will fight against thee with the sword of my mouth. Paul renews such cautions to the Romans very earnestly, 
Rom. 16 17, 18.  and to Timothy and Titus, showing the great danger of such gangrenes and cancerous Doctrines, 
1 Tim. 6. 3, 4, 5, 6.  which draw into all evil, perverting many from all good. He would have a strict course taken with all such by all possible means. 
2 Tim. 2 16. 17.  The Lord Jesus himself redoubles his warnings against such false Christ's and false Prophets, 
Tit. 3. 9, 10, 11.  showing their violence and fraudulency, their diligence and deceivableness, 
Matth. 24. 23, 21, 2, 26.  to the endangering of many thousands. Christians should therefore be well settled in the Truth, that they may keep one another from unsetlement. 
Luke 21. Mark. 13. Matth 7. 15, 16.  Seducers will be known by the fruits of their ●ips, and Life, being foolish and proud, disorderly and self-conceited, ignorant and imprudent, 
1 Thes. 2. 2 Tim. 3. 2 Pet. 2. 1 John 4. Matth. 24. 1 Thes. 5. 21, 22.  uncalled and unlearned. It concerns every one to beware of Novelty, the poisonous itch of this age. Suspect all praters, that are self-called, and censorious of others, duly called and qualified, Beware of Mountebanks and empirics, for your souls, as for your bodies and estates. Take nothing without trial, but try not poison by eating thereof. The Bereans were highly esteemed, 
Acts 17. 11.  for their daily scruting into Scripture, and proving of Paul's doctrine thereby. Get good Antidotes against the poisonous Infections of this Age. 
Matth. 23. 15.  wandering spirits, like Satan their master, compass Sea and Land to make Proselytes. Many fair pretences and plausible Baits, they will make use of, to inveigle the simple, if you be not watchful and diligent, you will be soon entangled in their snares. Their Pestilential contagion seizes quickly on the finest spirits. Conceited Christians are most endangered still. Know we therefore our own ignorance, weakness and insufficiency, that we may not trust our skill and strength, in dallying or parlying with sin, and error; Eve was soon catched, when she once began to listen to the Tempter, having left her husband, that should have been her guide and her stay, if you be once drawn from Christ and his public worship, and from attending on his servants, regularly called thereto, you fall immediately into Satan's trap, and will surely sink into his bogs. Itching ears will soon infect your brains and hearts, your hands and feet, 
1 Tim. 6. 5, 6.  if not diligently prevented and cured, Take heed therefore of all vain janglings, needless Disputes, novel Opinions, and whimsical Notions, that are the serpent's spawn: which he scatters up and down, that must carefully be crushed in the shell, before they break out into Cockatrices. Those tares and weeds will grow very fast, if not continually plucked up and cast away.  
13. Vigilant Preservation of Unity and Order, watching against the least inclinations to breach and Disorders, descension and Discord. A very strict charge is given to Christians for the keeping of each other close to their Head Christ, 
Rom. 16. 17, 18, 19, 20.  in their Christian Union and communion. Now I beseech you Brethren, saith the Apostle, Mark those which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them. There are some spirits that love contention, as the Salamandra; to live in the fire, or obout it. What a shame it is, that any Christian should lend his tongue or Head, his heart or hand, to the devil's Designs in dividing God's people? Blind zeal is often found to be fired from hell, and scatter the coals about the house, venturing the Ruin of all, in a pettish mood. All should beware of such strange fire, and of putting any fuel thereto, by quarrels and backbitings, jars and strivings about lesser things, and verbal differences. Sel●●sh Interests, fleshly conceits, proud spirits, blow such coals apace. There is much need of self-denial, and humility, sobriety and moderation, meekness and forbearance, for the quenching of such vunatural and unchristian flames. The blessedness of peacemakers hath been demonstrated in another Tract lately published, whereto we must refer you for enlargements. Soft Words and strong Arguments will best maintain Truth and Peace still against Error and Discord. Christ's soldiers must still be careful to keep their Rank and File, that they be not Routed, ere they be aware; scattering sheep and wandering Lambs are a ready prey, to any Fox or Wolf; straggling soldiers meet with many deadly knocks. The beginning of controversy is like the breaking out of Water. 
Prov. 17. 14.  Look to it betime, to avoid the deluge, that else will follow. Heart burnings and Jealousies, distances and prejudices are to be abhorred, as pests and cankers, of a dreadful and spreading nature. Crabbed tempers and fretful spirits need much wisdom and Grace, to prevent tearing and dividing. Discord and Disorder are the bane and plague of all bodies natural and civil, artificial and domestic. The grand Interest of all Societies consists in their due preservation of friendly union and orderly communion. Their Beauty and strength, comfort and use stand and fall therewith. Diligent means should therefore be improved, for effectual promoting thereof, and due preventing of the least tendency to contention and breach. Difference of Judgement in circumstantials should not breed distance of affection nor communion. 
Rom. 14. 21, 22.  Hast thou faith, in such a case, saith the Apostle, have it to thyself, make no stir about it, disturb not others, beware of making parties and divisions. 
1 Cor. 3.  The Corinthians showed themselves carnal in such unchristian factions and wranglings. Learn we more wisdom by the sad experience of their and our own follies.  
14. Careful sequestration from the sinful company and course of the world about us, as far as may be, not excluding our civil Respects and engagements, whereto we are bound, by natural or civil Relations. Have no fellowship with the unfruitful works of darkness, but rather reprove them, walking as children of Light, 
Eph. 5. 8, 11.  is the charge given to all Christians. Turn away from such, 
2 Tim. 3. 5.  who have a form of Godliness, but deny the power thereof. 
Prov. 14. 17.  Go from the presence of a foolish man, when thou perceivest not in him the Lips of knowledge. Though Israel play the Harlot, 
Hos. 4. 15.  let not Judah offend, and come not up to Gilgal, nor go to Bethaven (saith the Prophet,) the seat of their sinful Idolatry and Imagery. How strongly is this pressed upon the Corinthians, by Divine logic and rhetoric? Doth not the Lord himself bid all his people come out of spiritual and external Babylon, 
2 Cor. 6. 14, 15, 16, 17, 18, 19  that they partake not of her sins and plagues? 
Revel. 18. 4. John 15. 19 Rom. 12. 2. Ephes. 5. 3, 4, &c.  Christ's Disciples are not of the world, and should not conform sinfully thereto, nor delight in familiarity therewith, further than our pressing occasions and unavoidable ties do put us upon; Then should we be careful to do good, and avoid evil, as far as may be with prudent zeal, and wise behaviour, when we are cast upon ill company. David's delight was still in the Saints that excelled in virtue, and his eye upon the faithful of the Land. 
Psal. 16 Psal. 101. Psal. 15. 4.  He gives it for the Noble character of a Citizen of Zion, that in his eyes a vile person, (a sinful wretch, a known drudge of sin) is contemned, but he honours them that fear the Lord. Companion am I, 
Psal. 119. 63.  (said that Royal Prophet,) to all that fear thee and keep thy Precepts. Whilst we are forced to walk through the dirt and infection of this evil world; be we circumspect, that we get as little hurt, and contract as little filth as may be. 
1 Tim. 5. 22.  Be not partaker of other men's sins, keep thyself clean; That charge is applicable to multiplicious cases, and concerns all Christians in their various occasions.   

Thus are Christ's followers in their sacred Relations obliged to be mutually helpful as private Christians to each other for their effectual quickening, that all may walk worthy of their calling on a more general account.  
Secondly. THey have a more a particular Relation towards their spiritual Rulers, obliging them to respect and esteem them in a double manner to encourage and help them to imitate and observe, to attend and obey them in the Lord, on a peculiar account, according to the nature and extent of their function and office, whereunto they were regularly designed, called and commissioned by God's word and Providence. 
1 Cor. 4. 1. 1 Thess. 5. 12, 13.  This is often pressed in Scripture. Let a man so account of us saith the Apostle, as of the Ministers of Christ, 
Heb. 13. 7, 17. 1 Tim. 5. 17. 1 Pet. 5 5. Eph. 6. 18, 19 2 Thess. 3. 1, 2. 1 Thess. 5. 25. Heb. 13. 18. Act. 12. 5. 2 Tim. 3. 8. Phil. 2. 17. Col. 1. 24.  and Stewards of the mysteries of God. And we beseech you Brethren to know them that labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their works sake. Obey them that have the Rule over you, and submit yourselves. He would have the well ruling Elders counted worthy of double honour, especially those who labour in the Word and Doctrine. Submit yourselves to the Elders saith another Apostle. Encouragement and assistance by Prayer, Advise, Support and all due help is eminently due to them for their Works sake, wherein God's honour and man's good are so eminently concerned. The Apostle is still soliciting the Prayers of Christians, and commending them in a high degree, who afforded him help spiritually and temporally, and giving many urging arguments to press the necessity and excellency, the equity and utility thereof. Should not he have most help, that carries most of the burden, meeting still with the rage and malicious opposings of earth and hell Their miscarriages do often attend the people's neglect, and bring with them the sad Attendants of public Judgements as of public sins. The more care is taken by the people of the Ministers temporal Comforts, the better able are they to give up themselves wholly to their spiritual good, which hath the Promises of this life also. Christ and his Apostle argue this case by Divine reasonings again and again, because of that worldly mindedness and niggardly spirit which rules in the most, and remains in the best. 
1 Tim. 4. 15, 9  They plead the Laws of nature and nations, besides the Statutes of God, both old and new for ratification and illustration hereof. 
Mat. 10. 10. 1 Cor. 9 7, 8, 9, 10, 11, 12, 13, 14.  The due observance of their Doctrine, and imitation of their godly life are often urged upon Christians also. Remember them saith the great Apostle who have spoken to you the Word of God, 
1 Tim. 5. 18.  whose Faith follow, considering the end of their conversation. He beseeches them to be followers of him, as he is of Christ, and mark them who walk so, as they have us for an example. He presses Timothy to be an example of the Believers in Word, 
Heb. 13. 7. 1 Cor. 4. 16. 1 Cor. 11. 1. 2 Thess. 3. 7. Phil 3. 17. 1 Tim. 4. 12. 1 Pet. 5. 3. Mat. 5. 16. Deut. 33. 8, 9, 10, 11.  in Conversation, in Charity, in Spirit, in Faith, in Purity. Peter exhorts all Elders to be examples to the flock. Christ would have them to be effectually what they are by deputation, burning and shining lights in the Doctrine of their lips and life, adorned still with his urim and Thummim, Lights and Perfections, as was prefigured by the holy Garments designed by the Lord for the vesture of his Church-officers. It concerns all God's people to look carefully to the trimming and feeding of those Lamps, 
1 Ioh. 12. 35. 1 Ioh. 1. 6, 7. Eph. 5. 8.  and to walk in their Light as becomes the Children of the Light, and as God himself is in the Light, that their mutual communion may be truly owned, a fellowship with God by the Spirit of his Son, else he threatens hard the removal of his candlestiks, when people grow wanton, 
2 Cor. 15. 18. 20.  playing by their Light, blowing at it, abusing of it, throwing water thereon, and following false Lights, in stead thereof. The Lord would have them attended and obeyed in every Ordinance according to his Word, as his Messengers and heralds, his Stewards and ambassadors, his Officers and Ministers, 
Mat. 10. 40. Luke. 10. 16.  authorized by special power, qualifying them and Authority, comissioning them to every part of his service, He that hears them, and receives them, hears and receives him. He that slights and rejects them, slights and rejects him, and the Father that sent him, as he sends them in his name. 
2 Chro. 36. 16.  The slight and abuse of his spiritual Officers he hath in all ages dreadfully punished after many warnings He would not have them indeed lord it over the faith of Believers, 
2 Cor. 4. 24. 1 Pet. 5. 3. Tit. 2. 15. 2 Cor. 4. 7. 2 Cor. 6. 1. Gal. 4. 14. Col. 4. 17. Act. 14. 27. Act. 10. 33. Act. 13. 44.  nor act as Lords of his Heritage, but perform their office with Love and tenderness, humility and self-denial, yet with all Authority in his name and strength. This Treasure they have in earthen vessels, that the excellency of the Power may be of God and not of man, and are to be received as an Angel of God, even as Jesus Christ, as the Galathians did, for which Paul commends them. They should be quickened to their work as need requires, and diligently attended therein in all orderly meetings. whether fixed or occasional, every Christian should carefully prepare for, and seasonably repair to the place at the time appointed, as they did still in Primitive days, though then in much danger, that all may be ready as before God to perform their duty with affectionate attention and submissive application, with fervent zeal and holy self-denial for future Improvement. To be first at a feast and last at Church, early with the world, and late with God, ardent in fleshly things, and cold in Spirituals, active in worldly trifles and trifling in Divine affiairs; vigilant about earth, and dormant about heaven, shows a great measure of carnality, too prevailing in our days, even among God's people. The Lord quicken all your hearts that we may more effectually stir up ourselves and others by the diligent improvement of all due means through his blessing to this eminent duty of Walking Worthy of our Vocation, for his Glory, and our eternal Welfare. To every one that walks according to this Rule, Peace shall be, and Mercy upon the Israel of God.  
FINIS