Forty sermons whereof twenty one are now first publish'd, the greatest part preach'd before the King and on solemn occasions / by Richard Allestree ... ; to these is prefixt an account of the author's life.

SERMON XVII. THE CHILDREN OF THIS WORLD are wiser than the Children of Light. (Book 17)

Luke 16. 8.

The Children of this world are in their Generation wiser than the Children of Light.

BY the Children of this World are meant those that look after and take care for onely the ad∣vantages and satisfactions of this World, have no thought of, or at most design for any other: by the Children of Light all those that see far∣ther, into one to come, and who look after that; accordingly all Christians are called so, 1 Thess. 5. 5. of whom howsoever some are more and some less Christian, all yet are suppos'd to have bin visited by that day-spring from on high, enlightned in some measure by the Gospel, which brought Life and Immortality to light.

2. Those former are said here, in their generation, in their own affairs of this World, (which alone they busy and concern them∣selves in,) or in their contrivance for their Age or time in this life, to be wiser than those others. Now Wisdom, tho it import many offices and of highest concernment, which have place in every se∣rious action of our lives, it weighs interests and obligations, and considers circumstances, which do somtimes make necessities, and somtimes void them, and which cannot all fall under Rules and Precepts, and are therefore left to the decisions of Prudence which does judge of them, and then accordingly direct and steer the actions; yet these offices of Wisdom do not come directly into this comparison of our Savior. Its main office in the general isa 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to consult and counsel well and rightly, which acts, since they cannot be emploi'd but about things that must be don in order to an end; therefore

1. The Wise man always looks at, and intends some end; and

2. He pitches on such means as seem most useful, and directly tending to that end: yea

3. Since this Wisdom is not speculative, butb 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Ratio agibilium, deals in things that must be don; it therefore sets the man upon the use of those means in pursuit of that end, it ap∣plies

him to it and guides him in the execution, and does all by Rules proper to each one of these Offices.

Now as to these three Offices of Wisdom, we will try to find out how far, and in what respect the Children of this World are wiser than the Children of Light, the Worldling than the Christian, than the most of them, yea than the best, and how this comes to pass; that so if men will not be wrought upon by any Rules, not by God's Precepts, nor by means examples, yet comparing themselves with themselves how much they fail of the observance of the Rules of Prudence that concern the next World in comparison of their ob∣servance of those very same Rules as to this World, they may shame themselves into discretion, and may learn to be a Rule and an Example to themselves, which I must first enforce by that property of Wisdom, which I mention'd in the first place, that the wise man always looks at, and intends some end.

I suppose this, and I may well do so; for the World allows the action that hath no end, to be to no purpose, vain and foolish. Now the worldly man, as such, proposes, as I told you, to himself the satisfactions of this world, either more particularly of some one kind, or else all in general; and the Child of Light, so far as he is so, designs especially the happiness of the world to come. But then if in relation to their aims, those men be wisest that propose the best end to themselves, the Child of Light is as much wiser than the worldling, as eternal Blessedness above is better than the little broken dying starts of satisfaction here below. And truly 'tis not in relation to their several ends in general that our Savior here compares them, but the one, saith he, are wiser in their generation, in their own concerns; and that first in relation to their ends.

For the worldly man is intent upon his end, his will is fixt to it, and his affections all concenter in it. We are most assur'd of this by the pains he takes to compass it, all which are carried on and sweet∣ned and made easy merely by his aims and expectation, which his heart is therefore passionately set on; for mens actions will be chearful, vigorous, and lively onely by those measures that the Soul breaths spirit into them. If the will and outward faculties lookt several ways, all his external motions would be force and vio∣lence, not nature; but since his pursuits are eager, his affections are in them. I should enter into an Abyss of matter and should find no end of the discourse, should I attemt to shew this in the se∣veral states of men of this World in relation to their several inclina∣tions to this World's advantages. Some pour out and sell the bloud and souls both of their own and other Nations, but to purchase some accession to their Territories, to enlarge their bounds and glory. And it is matter of astonishment how 'tis possible that hu∣mane nature should attain to such a monstrous excess of barbarous & bloudy villany to acquire their ends, as Sylla and Marius practis'd. Yet neither should men wonder, and complain of these so much; for every little great man, that hath power, would be enterprizing upon others, outing and supplanting, catching at more power, cutting short, diminishing the rights of others to extend their own: and altho these Aggressors be not bloudy as the former, (which 'tis

possible they would be, if they durst,) yet they are as unjust and false; and they that are not able to do so much, are not in a state to put a force on others, force themselves, break their own natures into soft compliances and servile attendances to reach their ends. 'Tis thus in all conditions, the Soldier charges and storms fire, and the Merchant storms the raging Sea and Tempests; and if the man's heart be once bent on getting wealth, he ••ells his meals, his sleeps, his sweat, the whole emploiment of his life, and his anxie∣ties for that which onely brings him more care and more parsimo∣ny, and by consequence more want.

Now is there any thing that is like this in those others who pre∣tend to aim at Heaven and the Blessedness that God is happy in? Nay do they mind it cordially, when they stand before him in his house in order to it? Or is their heart upon it there, while they are praying for it? Whenever we discern religious performances are uneasy or unpleasing to us, we may then assure our selves the mind is not intent upon the end of them. For 'tis impossible he should not busy, concern himself extremely in the things that his affections are engag'd in, which possess him mainly, and which are his treasure. But 'tis as when God askt the question by the Prophet Jeremy c. 2. 32. Can a maid forget her ornaments, or a bride her at∣tire? Yet my people have forgotten me days without number. He asks a gentler question by the Prophet Isaiah c. 49. 15. Can a woman for∣get her sucking child, that she should not remember the fruit of her womb? There is some object for an heart, that it should mind and pour out it self in tenderness to that dear part of its own breast and bowels; it is no wonder, if it be not with so sensible affection set on any of those remoter objects, such as God and Salvation in Hea∣ven; but that they should be less considerable than attire, the Robe of Immortality not so much minded as a dress, that to be gay should challenge morning hours and cares, but to be blessed scarce engage a praier, wish, or thought, is sad. The truth is, such is man's corruption, that there is scarce any inclination left in nature that desires, or is indeed content to be upon the way to Life Eter∣nal. Before any thing can be don for man, he must be made willing not to destroy himself; forc 1.3 S^t Paul tells us 'tis God that by his power worketh in us both to will and to do. We must not onely be oblig'd by duty not to neglect and forsake our own mercies, but we must be wrought and made contented to receive them; all God's arts and methods us'd, the terrors of the Lord, and the promises of Heaven, and the strivings of the Holy Spirit, and the power of Grace emploied to work in us to will, for it is God that worketh in us to will.

In this the men of this World have especial advantages over the generality of Christians, that they mind and are intent upon their aim. For the mere being so engages them to the observance of that Rule of Prudence, which above all others is to regulate the counsels and the actions of all men in order to their several ends, if they mean to act wisely in relation to them, which is this, name∣ly to be true to their own ends, still observing their main point. I say not they should never look off from it, mind no other; se∣condarily

they must do that. For as in the wise Government of Nations Princes must take care, not onely that their Subjects live in Godliness and honesty and keep all the Laws, but that they may live, asd 1.4 S^t Paul says, peaceable and quiet lives, secure as far as may be from the danger of their Enimies abroad or at home, in all tranquil∣lity and plenty; and the like in Oeconomical and Military Wis∣dom: So in Christian Prudence we are so to look at everlasting life hereafter, as not to neglect this here, but may contrive for the con∣veniences of this life, to avoid what may be dangerous or incom∣mode us, provided we do nothing that's against the other. So e 1.5 S^t Paul was wise, when both the Sadduces and Pharisees conspir'd against his life, to break that their confederacy by throwing in the question of the Resurrection of the dead, which was certain to di∣vide them, since the thing he said was true, and consequently since the means he us'd did not at all clash with his higher purposes: the Rule thus signifying, that wise men in order to whatever end their wisdom lies, must still be true to their own end, be careful to do nothing that may take them off from, or oppose their main aim, (for that were to destroy their own design) and must be cer∣tain never to avoid whatever tends most to attain their purposes.

Accordingly the Children of this World are us'd to stick at no∣thing that is likely to advance their ends. This was the case expresly of the Text, and thereupon our Savior pronounces they are wiser. The unjust Stewards aim was to provide what should maintain him and his ease and reputation the remainder of his life, a comfortable plentiful subsistence, when his office should be taken from him; and discerning no way to this, but to cheat his Master, and engage his Master's debtors in the wrong too, making them as false and wicked as himself, regards not the injustice, but pursues his mark. And so the Child of Light, so far as he is wise, in order to his aim, the price of his high calling; looks directly forward to it. If he cannot at once do his duty in relation to his great end, life eter∣nal, and take care of the conveniences of this life, he will not for these let go the other, never will look after these, but when, and so far as they will consist; does not turn aside to any other ends that thwart that, is neither byass'd from his mark by any flattering considerations of whatever this World temts with, nor is forc'd from it by terrors or whatever sufferings. We have great instances of this in the second book of Maccabees the seventh chapter, the Mother and her seven Sons, who looking to obtain a blessed re∣surrection, as S^t Paul saith Heb. 11. 35. did in order to it resolve to die under God's Covenant of everlasting Life, would not therefore accept life here, and deliverance from most cruel torments on con∣dition to transgress the Laws. Thus the three wise men in Dan. 3. 17, 18. told Nebuchadnezzar, Our God whom we serve is able to deli∣ver us from the burning fiery furnace, and he will deliver us out of thine hand. But if not, be it known unto thee, that we will not serve thy Gods, nor worship the golden image which thou hast set up. Thus Eleazar 2 Macc. 6. from v. 19. chose to die gloriously rather than to live stain'd with an abomination, as it behov'd them that are resolute, to stand out against such things as are not lawful to be tasted; tho

the penalty propos'd were loss of life, and tho the Officers that were his friends besought him to bring flesh of his own provision, such as was lawful for him to use, and make as if he did eat of the flesh taken from the Sacrifice, he began to consider discreetly and as became his age and his most honest Education from a child, or ra∣ther the holy Law made and given by God. Therefore he willed them straitways to send him to the grave, v. 24, 25. For it becometh not our age in any wise to dissemble, whereby many young persons might think that Eleazar were now gon to a strange Religion; and so they thro my hy∣pocrisy and desire to live a little time should be deceived by me.

f 1.6'Tis said the Prince of Conde gave this answer to King Charles the IX. of France, who told him he must make his option either of going to Mass, or death, or to perpetual prison: for the first by God's help he would never chuse it, in the other he submitted to his pleasure, but that God would certainly dispose of them as it seem'd good to him. On the other side we have an instance,g 1.7 Chilon, one of the wise men of Greece; who, whatsoever his last aim was, here his end was to live justly and according to right reason, who upon his death-bed told his friends, it was not then a time for him to flatter & deceive himself, his thoughts did not suggest unto him any thing he had don in his whole life that troubled him but one, that when he with two others was to sit in judgement on a man that was his great friend, who had broke the Law so heinously that it was ne∣cessary to condemn him, looking out for some means that might save his virtue and his friend too, he resolv'd on this, that since the suffrages were given so that none could know what sentence any one Judg in particular pronounc'd, he perswaded his Companions to absolve him and himself condemn'd him, thinking thus he salv'd his duty both as Judg and Friend: but when he came to die, he thought 'twas wicked and perfidious to draw others in to do that, which he held not just for him to do, he was not true to his own end, but was diverted by the calls of friendship to serve other, and in that he found his Wisdom fail'd him, and his Conscience con∣demn'd him. So that we have seen the Rule exemplified in all kinds.

Now by this Rule we may make experiment both of the truth of what our Savior here pronounces, and mens wisdom also of what kind it is, what the aim is, whether of this World or of the other, and which of the pursuers are the truer to their end, and so wiser.

There is scarce any one profession, dignity, or place of power, nor indeed condition or state of life, but is adapted so that it may serve ends, either of the Child of this World or the Child of Light, and contribute either to the advantages of this life or of that which is to come. To take a view of one or two of them: the man that gets into authority and place, may have for his end to serve God and his Country, if he intend it for an opportunity truly and indif∣ferently to administer justice to the punishment of wickedness and vice, and to the maintenance of God's true Religion and virtue; by such Sons of restraint, as the Scripture calls them, vice may be discountenanc'd, goodness cherish'd, till judgement run down like waters, and righteousness like a mighty stream,* 1.8 and the Nation be taught to live in peace and honesty: or he may intend to serve

himself, to gratify his pride or his ambition by getting into place and power, that so he may be over others, and his person more re∣garded, and his will observ'd, and himself be more uncontrolable in his words and actions, may be vices; or to gratify his covetous desires, if in the perquisites of his place he find an opportunity for bribes, a power to sell justice, or what's worse, impunity of wicked∣ness, an office where men may buy off their duties, yea their crimes and punishments, at least a place of doing something like this as they find occasion. Now whereas Authority finds good men often modest in the use of it as to its true ends of Religion and Justice, power will scarce give them countenance and courage for its execu∣tions, 'tis uneasy, or they are sollicited or aw'd, and they look off, at least they seldom put themselves upon it as upon the prosecution of a thing they mainly aim at, or they seldom persevere so: on the other side in order to the other ends men struggle for them, buy the opportunities of selling, give bribes that they may have power to receive them, use all arts to compass offices to serve their worldly end with. This is more notorious if the Office be Ecclesiastical, the true end of whose Ministry is to gather Christ's Sheep that yet go astray, to carry on the Salvation of those Souls which God hath purchas'd with his own bloud, to preserve his Children from Eternal Hell, to be applying to the wounds and the distempers of the body of Christ, to prepare his Spouse for the marriage of the Lamb, to be Dispensers and Stewards of his means of Grace and Glory; in fine, Fellow-workers with him to the Everlasting blessedness of those that are committed to their charge, and who is sufficient for, and does not tremble at these things? to all which yet they do solemnly in express words dedicate themselves and their faithful endeavors, and are consecrated to it by the Holy Spirit. Or the end of this Ministry may be to advance themselves, to reap the pro∣fits, to receive the fleece, enjoy the honors, no great care appear∣ing of those other dreadful obligations, or concern that looks pro∣portionable to them: and if men will purchase this charge too, as some say, we may be sure they do not buy the duty or those fearful obligations, and much less the Holy Spirit or his graces; but 'tis somwhat else they bargain for, which they break thro oaths to come at, some other end they aim at.

2. As for states of life I must be endless should I enter into them, to name but that which God himself did institute and first before all others, which he made to be the complement of the felicities of Pa∣radise, to be mutual support in every state of life, give all the com∣forts of society with innocence, to preserve from vice in the most dangerous and fatal instances, and so assist in the recovery of lost Paradise; to fill earth, so as by their good education it might people Heaven, and repair its loss of faln Angels. But some also may intend no more by it than dowry, or to serve the needs or in∣terests of families, and to raise them; for as for other satisfactions, they intend to make them to themselves much otherwise, and de∣sign not this at all a bar to any, do not look upon it as God meant it for a remedy, because they would not be preserv'd from the trans∣gression, onely they purpose to have such posterity, it may be, as

the Law will suffer to inherit what their vices leave, and their arts can secure from Creditors. Yet truly, since men learnt to disbe∣lieve or not regard their own immortality, and then learn not to care for living after they are gon hence in a good name; it is not strange if they esteem not living in posterity, and however brutish they are, mind not yet that immortality which beasts endeavor to∣wards, to live in successive Offspring: yea where such men have it, they so little mind the giving them good education, that their vices onely seem to live in their descendants. Thus men convey ruin into all the future Ages of their own families, and all this the most certain consequent of depraving this Divine primary Institu∣tion which was of such absolute necessity and benefit to mankind as he judg'd, and of slighting his ends in it, drawing it aside, and so making it of no reputation to others.

By these few instances we may discern, that there is no profession place or state of life, but may be taught to serve ends either of the Child of this World or the Child of Light. It is not my part to affirm that most men make them minister to worldly purposes, that is not necessary to make good my Thesis, which says onely that the Children of this World are truer to their own ends, more careful to do nothing that may call them off from, or oppose their purposes, more certain never to avoid what tends to the attaining them, and by consequence are in their generation wiser. Mens practice in those instances (and 'tis the like in others) look them in the face so, that it were a shame to prove it to them; and 'tis as easily discern'd what kind mens wisdom is of, they need no marks to distinguish them. In a word, he that will act wisely in order to those ends and objects which the light of Christianity discovers and proposes, must in every serious action look before him and consider what he pur∣poses and designs by it, and, not giving ear to the suggestions of his prejudices, interests or any passions, shutting out their counsels, think where and what his aims are in it; whether by what he is about to do, he can intend an act of justice, honesty, charity or religion; whether he can do it out of love of God and for his ser∣vice: or else passing by that, whether it does look another way aside to somthing else, and then consider, since Almighty God is infi∣nitely just, and will be sure to punish what is grossely don amiss, and eternally reward what is faithfully endeavor'd in his service, whether therefore by thy action thou art going to work towards, and ascertain thy felicity, or not. For if it be to gratify carnali∣ty or worldliness, to serve but any present inclination that will call thee off from, or will make thee worse dispos'd for duty, and will not comport with thy designs of Piety and Heaven, then thou art not true to thy own ends, run'st counter to thy own design and everlasting interest; but if thou canst really and in truth intend to do that thing for Heaven and God, on God's name do it, if I say, thou dost intend directly by just means, that being the second pro∣perty of our wise man, that he pitches on such means as seem most useful and directly tending to his end, which I am next to speak to.

And as to this the Child of Light is furnisht now with all, that he, who is the Wisdom of the Father and his Everlasting Word, could

judge was necessary or conducing to his end, and would prescribe for the attaining it. For however in the state of Heathenism they were much in the dark, both as to vice and virtue, and to the re∣wards and punishments, and thro the prejudices of their education in a world corrupted wholly both in practices and principles; they sin'd out of piety, and their Religion was their greatest crime: yet he that brought life and immortality to light, was himselff 1.9 the way, the truth and the life, the true living way to it, sent by his Father to trace out, and walk before us in that onely true way that can bring us to that Life and immortality. Faith and Repentance make up the whole duty of man. To believe on him, to endeavor faithfully and with sincerity to obey him, and when 'ere we fail, to be hum∣bled for it and amend, these are the true mens to attain eternal Life, as God hath by two most immutable things assur'd us, both by Promise and by Covenant, which he seal'd to us in the bloud of his own Son, which bloud also purchas'd it. And his Word declares infallibly all the Rules of our duty, not in general onely, but oft brought down to particular cases with their circumstances, and re∣solv'd in most familiar instances. So that as to this part of Wisdom, which consists in pitching upon good means, sure the Child of Light is prepar'd as much better than the other, as the Wisdom of God exceeds that of men. 'Tis true the other hath the compass of all Arts, Professions, and all other humane Inventions for his choice, but besides that they are humane, how fantastically are most put upon their course of life as to this world? To some chance does appoint it, others are determin'd to it oft without considering their capacities, whether they can fulfil the obligations of the charge they undertake, are blindly set down; one for example for a Sol∣dier, this a Merchant, one a Scholar, this for Law, that other for the Gospel &c. as if they thought God in the distribution of his faculties and abilities were bound to follow their rash inconsiderate appoint∣ments. But be the ways and means design'd well, yet how insufficient they are for the most part for their ends is every man's complaint, who seldom can attain them with all industry imaginable,g 1.10 The race is not to the swift, nor the battel to the strong,h 1.11 There is no King saved by the multitude of an host: the ways to some too are false and slippe∣ry and on a precipice, the men that aim at high place often find it, men that build on aire, as others do on water, on the waves, men whose means are most uncertain; so the paths in seas are also to the Merchant, and the winds and weather: some are dangerous too as shelves and tempests to them. So the Soldier's constant conversa∣tion is with death too, and his life is always in his hand, saith David. Yea many of the means men use are treacherous, false arts, exa∣ctions, frauds, injustices, and bribes breed rust and canker in the gold and silver which they get, and eat the flesh like fire, James 5. 2. And what is taken from the Altar hath a live coal in it. And as to the means men use in order to the plentiful enjoiments of their good things, the luxurious oft eats surfet, the intemperate drinks feaver, the incontinent embraces rotteness that eats out his marrow. So that certainly the worldly man that aims at satisfactions of this life by such means, makes the worse choice, and were wiser, if he sought

them also by those means that tend to life hereafter, to Salvation e∣ven in the ways of piety; for as David and S^t Peter both prescribes, he that loves life and would see good daies, let him eschew evil and do good.

But he hath a very obvious objection, it is the most concerning part of wise men in the choice of means to pitch on such as are with∣in their power; for to deliberate about, and to intend impossibili∣ties, is the most horrible instance of folly. Now the man of this world chuseth such means, as humanely speaking, seem within man's power. But the means whereby the Christian must attain his ends he thinks are not so, and he is glad to think so, 'tis Apolo∣gy, and he had rather have the excuse of God's not giving grace to him, than have the virtue; and 'tis certain truth, that God must give it. O God, from whom all holy desires, all good counsels, all just works do proceed, saith our Church. All holy desires, for he pre∣pares the heart that his ear may hearken thereto, his Spirit is the Spirit of supplication, he must intercede in us with grones unutter∣able, as if men need not set themselves to it, but were to wait for inspiration for it from that Spirit who blows where he listeth. All good counsels also and just works are from him; For we are not able of our selves to think a good thought, as of our selves, all our sufficiency is of God, 2 Cor. 3. 5. the very preparations of the heart are from him Psalm 10. 17. 'tis he that does touch the heart, 1 Sam. 10. 26. and open it, Acts 16. 14. turn it, Jer. 31. 18. he must draw us, John 6. 44. which if he do not, no man cometh to him; and must give an heart to know him, Jer. 24. 7. give a new heart, Ezek. 36. 26. and in all va∣riety of expression, a new spirit I will put within you, and will take away the stony heart out of your flesh, and cause you to walk in my sta∣tute, and ye shall keep my judgments and do them. In a word, he worketh in us both to will and to do, Phil. 2. 13. Now since he onely does all this at his own pleasure, as S^t Paul affirms there, therefore 'tis not in man's power: I know, O Lord, saith Jeremy c. 10. 23. that the way of man is not in himself, it is not in man that walketh to direct his steps, no not to his main soveraign end. And in this the world∣ling thinks he has advantage; but does he not know that he must pray too, as well as labor for his own bread Matt. 6. 11. it is God produceth all in order to it; He bringeth food out of the earth, and giveth wine that maketh man's heart glad, and bread which strengthens it, Psalm 104. 14, 15. He that watereth the hills from his chambers v. 13. and his clouds drop fatness, he prepares men corn, Psalm 65. 9, 10. &c. 'Tis he that gives us power to get what we have, and he that does not know this, knows not God, Deut. 8. 14, 17, 18. Beware that thou forget not the Lord thy God, and say in thy heart my power and the might of my hand hath gotten me this wealth; but thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth, yea he gives it it self, whatever labor we bestow in getting it 1 Chron. 29. 16. O Lord our God, all this store cometh of thine hand, and is all thine own; riches and honor come of thee v. 12. 'Tis I gave them corn, and wine, and oyl, and multiplied her silver and her gold [even that] whereof they did make Baal, made an Idol. And God is so jealous of his honor in this particular, that if men do not render this acknowledgment, he threatens to take all away: Therefore will I return, and take away

my corn in the time thereof and will recover my wooll and my flax given to cover her nakedness, Hos. 2. 8, 9. And if he do not take it, he must bless it, otherwise we shall not thrive, shall have no comfort in it; for the blessing of the Lord it maketh rich, and he addeth no sor∣row with it, Prov. 10. 22. Without that, bread may stuff us but not nourish, we may have saturity but not have sustenance 1 Hag. 6. 9. for I did blow upon it, saith the Lord. So that for ought appears, if Scripture signify to the men of this world, as here they appeal to it, the means whereby they should attain their Ends seem no more in their power then the others. For as in the order of Grace those general rules to which he hath determin'd the conversion of a sin∣ner, God must work with his means to make them effectual; so in the order of Nature those general rules by which all things in na∣ture are effected; he must prepare the means, and bestow the power, and bless the endeavors, yea and himself give all too, otherwise they also cannot be effectual. Thus he hath in both appointed, that in one and the other we should live with constant application to, and with entire dependence on him in the faithful use of means both in the one and the other order. So that the objection is quite vanisht. 'Tis true tho somtimes God doth blast mens actions so, that do they what they can, they cannot prosper for some secret cause that's unaccountable to us, yet because for the most part in the sphere of Nature, so far as the men of this world diligently use the means, they attain their aims in some measure; therefore not∣withstanding all the interest God pleads in these things, they make no doubt but they are sufficiently in their power; much more then those in the sphere of Grace are in that of the Christians, where they have express promises of not being disappointed, and are requir'd by most strict and multiplied commands which repre∣sent the work of grace as duty. For tho all good desires and Prayers, come from God's good Spirit, and from his prepar∣ing of the heart as we saw, yeti 1.12 Before thou praiest, prepare thy self, and be not as one that temts God, as one that waits for a particular inspiration to it, one that will not pray without a Mi∣racle. Tho God is said to open Lydia's heart; yet Rev. 3. 20. he dos only knock, and we must open. He turns the heart, and therefore Ephraim praiesk 1.13 turn thou me, O God: yet by Ezekiel he saiesl 1.14 turn your selves from your transgressions, and bids Judahm 1.15 Return now every one from his evil waies, and make your waies and your doings good. He promises to circumcise the heart Deut. 30. 6. but yet he bids them circumcise the foreskin of their hearts, Deut. 10. 16. He dos en∣gage to put a new heart and a new spirit in them, Ezek. 18. 31. In fine altho he worketh in us both to will and to do as S. Paul says, yet he therefore charges us, Work out your own Salvation, For it is God that worketh in you.

Now when the man of this world thinks all those expressions of Gods workings in the course of Nature are such as yet leaven 1.16 all to him to do, so far, that he were a Fanatic as to world∣ly interests who without endeavoring in the use of means, should look that God would work out his ends for him, give bread

without sowing, nourish without eating, notwithstanding that Scripture dos ascribe to God the intire efficacy: shall the like expressions in the order of grace, leave nothing for the Christian to do, especially when the same endeavors are com∣manded him too? I know not whether these expressions made to us to turn our felves &c. do make more Pelagians that deny all need of grace; or else ascrib'd to God, make more deny all need of our endeavors, even of our praiers, or of any thing but more dependance, waiting for his season. Whereas indeed we are to work, because he works and gives means to enable us; and not to use the means he gives us is to temt him, 'tis to refuse Salvation by the ordinary methods of his workings, & expect new miracle, 'tis to be that fanatic that dos look to live without food. 'Tis gospel truth to say it is not the direction of Gods laws can rule us, nor his promises allure us, nor his threats affright us; but his Holy spirit must direct and rule our hearts. Coll. 19. Sun. aft. Trin. and he must write his laws there Heb. 8. 10. and he must give us a heart to love and dread him. To affirm the other is heresy: and to say that a sinner can dispose himself for his conversion, or that the out∣ward means can by their own moral efficacy turn a sinner, is an heresy against grace, but grace where it hath not been too far resisted, still accompanies the means. Gods word iso 1.17 the ministration of the Spirit and ofp 1.18 rightousness, and his word and Spirit go together Acts 7. 51. for to resist one is to resist the other. And if the heart be not by evil education, bad converse and example (great advan∣cers these of reprobation) deprav'd, either hardened or made dis∣solute, or overgrown with principles that choak all God's good seed that can be sown in it, those means so assisted call attention, work some disposition to regard them. The ordinariest means are blest to that end. Prov. 23. 14. thou shalt heal him with the rod and deli∣ver his soul from hell. Yea they do it, tho the force of good edu∣cation have been broken, when these gracious means find congru∣ous soft seasons, lay hold on occasions of calamity or such like; and they move the inclinations, and so make soile prepar'd for God's husbandry. And since experience shews us mere Gentile breeding and converse, if there be but care and parts, can temper, take off, at least moderate all insolence and passion, make men generous, and meek and humble, decent as to all behavior to∣wards God and man, not one ill vicious habit in their practise, but an universal probity upon the face of their whole life; why there∣fore may not those beginnings of God's workings, which he never fails to carry on for his part, do as much? And if they but keep off ill habits, and by constant practise weaken inclinations to them; here 'tis plain that God's means of grace find not so much resistance, and that which in another state of mind would not have been sufficient there becomes effectual; especially when with them that work, he works, and as S. James says, gives more grace to them that use it, and diverts temtations, enables to do all things thro Christ that strengthens. O that the Christian would but try and strive to use his means as heartily as the Child of this world! It is because men

are not so industrious for salvation, answer not the motions of God's Spirit, but neglect grace given, when the worldly man is indefatiga∣ble in, and therefore is wiser in order, to his end.

Yet in relation to their proper means in order to their several ends I must confess the worldling does observe the rules of prudence bet∣ter; the true child of this world for the most part chuseth the pre∣scribed known waies to his end, and do's use the general means and methods of the world, gets into a profession or a place in which if he use false arts, they are trades now, mysteries well taught and known; there are few adventure on untrodden paths: Projectors seldom thrive. But the generality of Christians who would gladly reconcile God and this world, life hereafter with the being well here, do not therefore acquiesce in Gods means only, but make Principles, by-Rules of Conscience, which they guide themselves by on occasions, and have taught themselves to think they are safe waies, and such as do not lead them from salvation.

It is too well known what one sort of men have attemted in this case, how by new-rais'd principles of Probability and directing the intention, they have reconcil'd all villany with Christian life, made it safe yea meritorious to lye, forswear, and bear malice, to de∣fame, revenge by either force or treachery, rebel, massacre, drown whole Nations in their own bloud, depose or murder Kings. But pas∣sing these as monsters in Religion & honest heathen humanity; there are pretenders to some tolerable regard of God and vertue, who on occasions, fit their conscience to their convenience. Besides S. Pauls good Conscience void of offence to God and man, there is one of genti∣lity, of Politics, of Honour, of friendship, and a conscience for per∣sons, times and places, one of compliance and one of the mode, one for the interests of a Profession, and the like. I might have nam'd some quite the other way; the Conscience that is rul'd by rouling changeable Principles, which▪ play fast and loose, now strains at Gnats, and now can swallow camels: or a Conscience of caprice, that sets it self strong suddain heats of nice observances somtimes in lit∣tle things, somtimes in greater, but is firm in nothing. But waving these, and that for Politics too, which is govern'd wholly by reasons of State, which is too nice and high for my consideration; the man of honor makes himself a Principle which will allow him to require reparations for the least affront so call'd; for otherwise what Gentle∣man would be of Christ's Religion; he can right himself with sword and pistol and with a good Conscience. The conscience for friend∣ship is like that of Chilon, whom I mention'd to you, hath a by-rule. And indeed who is there almost that hath the same sentiments or laws for equity and justice in his own cause or the cause of those he is most concern'd for, as in others? They mesure not by the same standard: do not think in conscience the same case is like when it makes against, as when it serves a turn. As for persons, so for times. We have one conscience for the time of health, and one for sick∣ness. Things do not equally seem good or evil in their different seasons. And as for places, ut vestitum, sic sententiam aliam domesti∣cam, aliam forensem saith the Orator. Men have their shifts of con∣science as of clothes; their dress is carefuller, and their rules stri∣cter much abroad in public, then when at home or out of sight. As

for the conscience of compliance, many do not only do things which they have dislike to, out of compliance, but satisfy themselves be∣cause they do them with reluctancy against their inclination, to a∣void the being singular or offensive. For the mode too; Men learn to interpret God's laws also by the practice of the age, live and judge by imitation and example. The man's conscience tho it boggle at first sight of dangerous uncomely liberties, yet conversation with them, as it takes away the horror of them, so he thinks it do's the danger and ill influence. And as fashion makes all dresses to be mode and not look uncomely; so the custom of these things makes them seem indifferent. A Conscience also for the interests of a Profession: as in trade for example, and in Corporations of it, it thinks their com∣binations for the better keeping up the Company fair and honest, and therewithal make tricks and exactions lawful. And in single tra∣ders such another principle makes Princes Laws be broken, & their dues stoln without any check of Conscience; and I verily believe that many think these are not inconsistent with a good mind. I might have instanc'd in other professions; particularly in that which sa∣tisfies it self in the defending manifestly wrongful, and in right causes, in protracting suits to mens great molestation and the ruin of just rights. But in truth this is paltry trifling with religion, having false weights and mesures of what's lawful and un∣lawful, things that God abhors: and indeed these frauds will in the end return upon their authors, and the unhappy artist will most cer∣tainly deceive his own soul. For he never can arrive at life, whom he that is the way do's not lead thither, Christ and his rules only can introduce us into the mansions of Eternity. 'Tis true there may be doubts somtimes about the way of duty (for 'tis that I speak to) in applying general rules; for circumstances may perplex & vary cases, obligations seem to clash and quarrel, so that one may be uncertain which to follow, what means he should take to attain his great end.

2. Now in case of such uncertainty, as to the means, the Child of this world do's observe a Rule of Prudence better then the Chri∣stian, for he takes advice. For who intends to purchase an inheri∣tance but he goes to Counsel, and if there be the least appearance of uncertainty in the Title, spares no charge to have it searcht and to be sure? The least indisposition drives the man that aims at life to his Physician. In every difficulty of a voiage where there's any ap∣prehension of a shelf or rock, the Merchant and the Master will con∣sult the Pilot. But in the voiage towards heaven how many make shipwrack of a good conscience, because they will not commit themselves to any conduct? How often do they shake their Title to God's inheritance, because they will not take advice of him at whose mouth God commanded they should seek the Law? And who do's go to the Physician of Souls to prevent death Eternal? I do not say men should betake themselves to a director in each action of their lives; For who goes to a Doctor to know whether he should eat stones or poison; or who asks a Lawyer whether he should keep or burn his evidences? Now for the most part what I ought to do, what to forbear, is every jot as clear as those, except where circumstan∣ces trouble, or else seeming cross obligations a muse our judgment; and then for a man not to ask direction in his way to heaven, is

unanswerable folly in a man that will inquire the way to the next village; 'tis nothing but a wretchless stupid carelesness in the Eter∣nal interests of his own Soul. When he that takes the best directi∣ons he can get with this sincere intent that he may not transgress, may quiet his own mind in this that he hath don his utmost faith∣fully towards duty, and in doing that with our good God shall be interpreted to have don his duty, if he also faithfully pursue the means directed, the 3^d. property of Wisdom, which does set the man upon the use of those means which he must attain his end by; the last thing I am to speak too.

Now as to this I must confess the Child of this world wiser: and give up the cause. Whoever does resolvedly intend his profit, plea∣sure, honor, or whatever state in this life, 'tis the business of his parts, his study and his whole life to pursue it: and it is so while the ap∣petite of any carnal end is eager in him, Anger, hate, revenge &c. And I cannot say it is so with the Christian as to his end. But the worldly man besides the zeal in using all means in pursuit of his end, he observs two Rules that wisdom dictates, with more care∣fulness; 1. Be circumspect, then wary; both prescrib'd us by S^t. Paul Ephes. 5. 15. See that ye walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumspectly, not as fools but wise, as we translate it, and the Vulgar caute warily, with cau∣tion. Now the first of these two, Circumspection signifies the look∣ing every way about him to discern, or if he can foresee what∣ever may obstruct him in his progress, give him any hindrance in whatever shape it is likely to attemt it; whether it do threaten with inconvenience, or do flatter with the deceitful appearances of be∣ing useful; come with treachery or open opposition, as a false Friend or a known Enemy: and the other, Caution sets him upon all the care he can make use of to avoi'd or rid himself of such im∣pediments of what kind soever.

Now tis evident the man of this world in whatever occupation, trade, profession, or place he may be, from the lowest to the high∣est, who proposes any one thing to himself, and does not live ex tempore and follow ends and objects as the boy's do Crows, but hath at least some one design, so far as he does so, looks round him, that he may shun every thing that would defeat, divert, or but disturb him in it, and endeavors to move every stone, which he may stumble at in his pursuit, whatever may be an impediment to his attainments.

Now the Child of Light hath warning given him by the wise man also, My Son if thou come to serve the Lord, prepare thy soul for temtation. There are those that will attemt to break his progress in pursuit of any such designment; His enemy the Devil like a roaring Lyon, his false friend the Flesh, and a third (that will assault him under both appearances) the World, somtimes by reproches taunts and insolent scorn, by turning piety and virtue into raille∣ry, discouraging men from the pursuit, somtimes by vexatious mo∣lesting, injuring, oppressing good men that they think will bear it, making a prey of the meek, patient and long-suffering, tread∣ing under foot the humble; because they know their principles will make them suffer it: and somtimes by invading them with

downright persecution, when duty and Religion are made crimes, true faith and a good Conscience mark men out for ruine. Some∣times on the other side it courts us, shews us all it's glory, it's places, powers, plenties, pomps and gayeties, and so kindles in us the desire of wealth, which is the only way to compass all those; which desire if it touch the heart once, if the world can charm us once with the deceitfulness of riches as our Saviour words it Matth. 13. 22. we are quite betraid. For these deceitful riches, tho they are and may be made great instruments of good, and most well minded men, when they are in the way of getting them, ima∣gine they shall do more good with more of them, when they have got them, they deceive them, prove occasions and foments of vi∣ces, do not only serve, but grow incentives to those Sins, which men have any inclinations too, yea many times betray them into those they before had no disposition towards, by putting them into their power, and by heightning for them. And however ma∣ny that possess them, do make blessed use of them, yet those that seek them and endeavor their increase on the account of do∣ing so, to make them help their entry into life, do in our Savior's judgment for the most part so deceive themselves, and are as sottish as a man that should get up upon a Camel, to ride thro the eye of a Needle. 'Tis our only wisdom to beware of all temtations. 'Twas Christ's last advice in that agony both of his Love and Suf∣ferings. Watch and pray that ye enter not into them; Look about you, give no opportunities to them to approch you undiscern'd, advert still that you may be either able to avoi'd them, or have time to fortify and call up all the succours Reason and Religion offer, and all those of Grace, which God is ready to bestow upon your prayers, that you may not be surpriz'd and taken unprepar'd; and rather bear & suffer any thing then yield. Whatever 'tis that is most precious to thee, serves thy greatest uses, contributes to thy most charming satisfactions, rather part with it then let it temt thee. 'Tis our Saviors charge, if thy right Eye offend, insnare, thee pluck it out and cast it from thee. It is sad indeed when the Eye that should watch, the organ of Circumspection and with which we should discern the snare to shun it, should it self lead into it, and be it. But 'tis sadder when the snare is dear to men as the use∣fullest part and most delightful of their senses, when they can no more endure to withdraw from temtation, then to cut off their right hand, or pull out their right Eye, when they use those parts to look about for ruine, and lay violent hands upon the instru∣ments of their Perdition; when they will loose any of those or∣gans rather then not pursue what the temtation suggests, rather cut off a right hand and pull out a right Eye, then not satisfy the ap∣petite it raises, give up all their own aimes, and the worldlings also for that only; loose their Salvation, their God and their own Soul, spend wealth and strength and body, honor and understanding on one sin, that they may become their own ruins here in this life, and the type of their judgment in the life to come. Now these are such instances of folly that the men that practise them and call themselves Christians, are not to be put in the comparison with the

children of this world, who in every part of wisdom are much wi∣ser, in relation to their ends, and to the means they pitch upon, and to the use of those means in pursuit of their intentions: which I undertook to shew.

And then when all their Wisdom is foolishness with God, and branded with the worst extremest names of it in Scripture; in what rank of folly stand most Christians? And truly to sum up all, 'tis a most astonishing contemplation how 'tis only in these everlasting interests that most men act without any considera∣tion, as men wholly destitute of understanding, and that could not think. He that hath a journey or a voyage which he must make, and accordingly designes, he takes some thought of fit means of conveyance, and providing whatsoever else is at least necessary for it, never is so sottish as to chuse and pre∣pare a Ship for land, or a Coach for Sea, nor to hire and put himself in any one he meets by hazard, without minding whether it is going and will carry him. Now each man hath a journey to the other World, knows he must make it, and is going on it, and and pretends at least to be assur'd there are two ways to that world; one that leads to felicities which never can dye, and the other to as endless and immortal misery and torment: yet the one of these however dreadful, and the other how desireable soever never en∣ter into his Consideration so as to weigh ought with him, and to incline him in the choice he makes of that way which he walks in all his life long. And tho men know that they approch nearer to that terrible moment every day, and have for ought they know few paces more, but are to step immediatly into one of these two Eternities; yet if you ask them why they go that way they march in, not another, whether they ever minded where that way will lead them: why alass they did not ask themselves that question, may be never yet reflected on it; but their inclinations and affecti∣ons, the example of converse with others carried them along with∣out consideration whither: these did guide them wholly, and from these they took their sentiments of things and actions, which they follow'd without ever giving heed too, or examining how they came by them, or what grounds of truth or goodness they have for them, but pursued them constantly, and doing so, that while those sentiments remain in them as judgments, and remaining long so and by that becoming prejudices, with them go for Prin∣ciples; and if ever they be call'd on to reflect upon the way they walk in, being willing out of a desire that's natural to man, and is inbred in him, to justify themselves as much as may be in their inclinations and their actions, they seek reason or colour of it to guild over and beautify the principles they took up so. Thus they come to have their maxims and rules, and so a Conscience which ex∣cuses or at least does not reprove their conduct; and so go on confi∣dently, and acquiesce in those, and never take nor ask other directi∣on. Yet these very men will hire a Tutor to direct their footings that they may be to the mesures and the rules of Music; will be bountiful and docile & obedient to him, and spend time too in re∣flecting how to set their paces to the cadences of an aire: so much

more considerable 'tis to dance well then to live and dye well. No guide in that science that must teach them how to be for ever bles∣sed; they march forwards in the way they fall into, in which provided all their appetites be entertain'd well, and themselves di∣verted, the good company submissive and complaisant, and let them have their will, and rule it, then they go on pleasantly not ever thinking what way they are in or whither going. Much less are they circumspect and wary, watching both their wayes and steps; but rather love to walk amongst, break into snares; and so walking so entangled, their last fatal minute overtakes them: never till then sensible, but then made so by despair, when, as the wise man words it, they repenting and groaning for anguish of spi∣rit, shall say within themselvs,* 1.19 The Righteous we had in derision and a proverb of reproch, we fools accounted his life madness; how is he num∣bred among the Children of God, and his lot is among the Saints. There∣fore have we erred from the way of truth; we have wearied our selves in the way of wickedness, yea we have gon thro deserts. Where there lay no way; but as for the way of the Lord we have not known it. What hath pride profited us, or what good hath riches with our vaunt∣ing brought us? All those things are pass'd away like a shadow. For the hope of the ungodly is like a thin froth that is driven away with the storm, but the Righteous live for evermore; the reward of them is with the Lord, and the care of them is with the most High. Therefore shall they receive a glorious kingdom, and a beautiful Crown from the Lords hand. Which Crown God of his infinite mercy grant, &c.

Notes

• a 1.1

  Arist. Eth. l. 6. c. 5.
• b 1.2

  Ibid.
• c 1.3

  Phil. 2. 13.
• d 1.4

  1 Tim. 2. 2.
• e 1.5

  Acts 23., 67.
• f 1.6

  Wendelin. Mor. Phil. p. 255.
• g 1.7

  Aul. Gell. Noct. Att. l. 1. c. 3.
• * 1.8

  Amos 5. 24.
• f 1.9

  John 14. 6.
• g 1.10

  Eccles. 9. 11.
• h 1.11

  Psalm 33. 16.
• i 1.12

  Eccles. 18. 23.
• k 1.13

  Jer. 31. 18.
• l 1.14

  Ezek. 18. 30.
• m 1.15

  Jer. 18. 11.
• n 1.16

  Phil. 2. 12.
• o 1.17

  Rom. 17.
• p 1.18

  2 Cor 3. 8.
• * 1.19

  Wisedom c. 5.