Directions for weak distempered Christians, to grow up to a confirmed state of grace with motives opening the lamentable effects of their weaknesses and distempers / by Richard Baxter.

DIRECTIONS TO THE CONVERTED, For their establishment, growth, and perseverance. (Book 1)

Col. 2.6, 7.

As ye have therefore received Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and stablished in the Faith, as ye have been taught, abounding therein with thanksgiving.

AS Ministers are called in Gods Word the Fathers of those that are convert∣ed by their Ministry, 1 Cor. 4.14 15. so are they likened thus far to the Mothers, that they travail as in birth of their peoples Souls till Christ be formed in them: Gal. 4.19. And as Christ saith, John 16.21. [A Woman when she is in travail, hath sorrow because her hour is come; but as soon as she is delivered of the Child, she remembreth no more the anguish, for joy

that a man is born into the World.] So while we are seeking and hoping for your Conversion, and are as in travail of you till you are born again; not only our labour, but much more our fears of you, and cares for you, and compassion of you in your danger and misery, doth make the time seem very long to us; and O what happy men should we think our selves, if all or the most of our peo∣ple were converted! And when we see but now and then one come home, we remember no more the anguish of our fears and sorrows, nor think all our labour ill bestowed, for ioy that a Christian is new-born unto Christ. But yet for all the Mothers joy, her work, and care, and sor∣row is not at an end as soon as she is delivered: Many a foul hand, and many a troublesom hour, and many a waking night, she must have with the child whose bath she so rejoiced in; and after that, many a year of care and labour to bring it up, and provide for it in the World; and in her old age when she expecteth from her children the love, and honour, and thanks, and comfort that was due to her as a Mother, and for all her labour and care and pains, perhaps one child will prove kind, and of another she must take it well that he is not very unkind, and a third perhaps may break her heart: And yet she must still be a Mother to them all. And so it befalls us; when we have greatly rejoiced at the real or seeming Conversion of now and then one of our hearers, our work with them is not at an end, nor may we lay aside our care and labour for them. We have for some years (usually) the Nurses work to do; and many a troublesom day and night, the weakness, the uncleanness,

the peevish childish exceptions, the querulous and quarrelsom disposition of our beloved Con∣verts, will put us to: And after all that, when they begin to go on their own legs, and think themselves sufficient for themselves without our help, many a fall and hurt they may catch, and many fallings out may they have with one ano∣ther, to the great trouble of themselves & us: And when they are grown up to strength of parts and gifts, some that seemed sincere may turn Prodi∣gals or Apostates, and some fall a quarrelling about the inheritance, and make most woful di∣visions in Christs Family; and some perhaps despise us that have thus spent our dayes and strength, in Studies, and Prayers, and fears, and cares and labours for their Salvation: yea per∣haps be ready to spit in our faces, and reproach our persons, yea and our very Office and Call∣ing it self, as the experience of these times of ours, seconding the experience of all ages of the Church before us, doth alas too evidently and openly testify. And yet some will be faithful and constant and thankful to Christ and us. And that all might be so (for Christs sake, and for their own) must still be our care and desires, and endeavours. In these several cases we find bles∣sed Paul with his children in his Epistles; some∣time rejoycing with them in their stedfastness; sometime defending himself and his Ministry a∣gainst their unkind and childish wranglings; as with the Corinthians you may find him: some∣time he is put (but seldom) to a severe correcti∣on of the obstinate, delivering them up to Satan, for a warning to the rest: sometime he is fain to watch with them, as in their sickness, when they

are infected with some dangerous error or other disease; and is brought even to make great que∣stion of their lives, lest he hath laboured for them in vain, and themselves have run in vain, and lest they be fallen from Grace, and Christ should profit them nothing; receiving himself no better requi∣tal of all his labours, from them that once would have pulled out their eyes for him, than to be taken for their enemy because he tells them the truth, and the more he loveth them, the less to be loved of them; as you may read in Gal. 1.6, 7. and 3.1, 3, 4. and 4.11, 14, 15, 16, 19, 20. and 5.2, 4, 7. But with the most we find him, as one that is yet between hope and fear of them, directing and exhorting them to spiritual stedfastness, and growth, and perseverance to the end: and this is the work which we here find him upon with the Colossians in this Text: which containeth, 1. A supposition of a work (the great work) al∣ready done, viz. that [They have received Christ Jesus the Lord]. 2. An inference of further du∣ty, and exhortation thereto; which in sum is their confirmation and progress The parts of this duty are expressed in several Metaphors. The first is taken from a Tree or other plant, and is called our [Rooting in Christ]. After the Recei∣ving of Christ, there is a further Rootedness in him to be sought. The second is taken from a buil∣ding, and is called, a [being built up in him] as a house is upon the Foundation. All the work is not done when the chief corner stone and Foun∣dation is laid. The third part is taken from those Pillars and stronger parts of the building, which are firm upon the Foundation, and its called, a being [stablished or confirmed in the

faith]. And having made mention of Faith, lest they should hearken to innovations and the conceits of men under pretence of Faith, he ad∣deth [as ye have been taught,] to shew them what Faith or Religion it is that they must be esta∣blished in; even that which by the Apostles they had been taught. And lastly, he expres∣seth the measure that they should aim at, and one special way in which their Faith should be exercised [abounding therein with thanksgiving.] The matter is not great, whether we take the Relative to refer to Christ, and read it with the vulgar Latine [abounding in him with thanksgiving]: Or as the Aethiopick [abound with thanksgiving to him]: Or whether we take it as relating to thanks∣giving it self, as the Arabick Translator, and some Greek Copies have it [abounding in thanksgiving] or [abounding in such thanksgiving]: Or as the ordi∣nary Greek Copies, and the Syriack Translator, referring it to Faith [abounding in it (that is, in that Faith) with thanksgiving]. For in the upshot it comes to the same [to abound in Christ, & to abound in Faith in Christ, & to abound in a believing thanks∣giving to Christ]. And all this is comprehended in one foregoing general of [walking in Christ]; the whole life of a Christian being divided into these two parts. Receiving Christ, and walking in him. Here are these several terms therefore briefly to be opened. 1. What is meant by [Receiving Christ Jesus the Lord]. 2. What is meant by walking in him. 3. What by being Rooted in him. 4. What by being built up in him. 5. What by being confirmed or stablished in the Faith. 6. What by this directive limitation [as ye have been taught]. 7. What by abounding therein with

thanksgiving. And for the first, you must ob∣serve the act and the object. The act is [Receiving]: the object is [Christ Jesus the Lord]. To Receive Christ is not only (as some Annotators mistake it) to Receive his Doctrine], though its certain that his Doctrine must be received, and that the rest is implyed in this. But when the understand∣ing receiveth the Gospel by Assent, the Will also Accepteth or Receiveth Christ as he is offered, by Consent: and both these together are the Receiv∣ing of Christ; that is, the true justifying Faith of Gods Elect. It is not therefore a Physical passive Reception, as Wood receiveth the Fire, and as our Souls receive the Graces of the Spirit; but it is a Moral Reception, or Reputative, which is Active and Metaphorical. This will be better under∣stood when the object is considered; which is [Christ Jesus the Lord]. To receive Christ as Christ, or the Anointed Messias, and as the Sa∣viour and our Lord, is to believe that he is such, and to consent that he be such to us, and to trust in him, and resign our selves to him as such. The Relation we do indeed Receive by a proper pas∣sive Reception; I mean our Relation of being the Redeemed, Members, Subjects, Disciples of this Christ. But the person of Christ we only Receive by such an active, moral, reputative Reception, as a Servant by consent Receives a Master, a Patient by Consent receives a Physitian; a Wife by consent re∣ceives a Husband; and a Schollar or Pupil by Consent receives a Teacher or Tutor; or the Sub∣jects by Consent receive a Sovereign. So that it is the same thing that is called [Receiving Jesus the Lord] and [believing in him], as it is expound∣ed Joh. 1.12. There are three great observ∣able

acts of Faith essential to it; the first is, As∣sent to the truth of the Gospel: the second is, Con∣sent or Acceptance of Christ and Life as the offered good: the third is Affiance in Christ for the accom∣plishing of the ends of his Office. Now the word Faith doth most properly express the first act and the last; and the word [Receiving] doth most properly express the middlemost: but which ever term is used, when it is Justifying Faith that is spoken of, all three are intended or included: By what hath been said, you may discern whe∣ther you have Received Christ or not: For your Faith may be known by these acts which are its parts. 1. If you sincerely believe the Gospel to be true; which must be with a belief so strong at least, as that you are resolved to venture your happiness upon this belief, and let go all for the hope that is set before you. 2. If an offered Christ in his Relation as a full and perfect Savi∣our be heartily welcom to you. If you consent to the Gospel offer, and are but truly willing to be his, and that he be yours in that Relation. Faith is not only called a Receiving of Christ, but is oft exprest by this term of [Willing] him. And therefore the Promise is to [Whosoever will], Rev. 22.17. and the wicked are denyed a part in Christ, because they will not have him reign over them, Luke 19.27. or Will not come to him that they may have life, Joh. 6.40. even because they would none of him, Psal. 81.11, 12. which is because they are not true Believers or Disciples of Christ. 3. If you thus by consent take Christ for your Saviour, Teacher and Lord, it must needs follow that you fiducially rely upon him, or trust him to accomplish the ends of his Relations: that you

trust to him for deliverance, from the guilt and power and punishment of sin, and for quick∣ning, strengthening, and preserving Grace, and for everlasting life, that you resign your selves up to him as his Disciples, to learn of him, with a confidence or trust that he will infallibly teach you the way to happiness. And that you also give up your selves to him as his Subjects, with a Trust that he will govern you in truth and Righteousness, in order to your Salvation, and will defend you from destroying enemies. This much is of the very Being of Faith, or [the Re∣ceiving Christ Jesus the Lord]. And these parts are inseparable: he that hath one in truth, hath all. Whenever we find in Scripture, the Pro∣mise of Justification or Salvation made to us, if we believe, it is this believing, and none but this that is intended. It is not only believing in Christ as a Sacrifice or Priest, that is the Faith which Justifyeth, and believing in him as a Teacher or Lord, that sanctifyeth: the effects are not thus parcelled out to several essential parts of this same Faith: but it is this one entire Faith in all these essential parts that is the undivided condition of all these benefits; and in that way of a Con∣dition of the free Promise it doth procure them. So much for the meaning of the first words [Receiving Christ Jesus the Lord]. I will be briefer about the next. The second is [walking in him], which is no more but the living as Christians when once we are become Christians; and using that Christ to the ends which we received him for, when once we have received him. Two things are necessary to such as we, that have lost our way: the first is to get into the right way

(and that is to get into Christ who is the way): the other is to travel on, when we are in it: For it is not enough to bring us to our Journeyes end, that we have found out the right way. The next word to be explained is [rooted]. Which doth not intimate that any are really planted in∣to Christ without any rooting in him at all: but by [rooted] is meant [deeply rooted]. For the Roots increase under ground as well as the Tree above ground. Rooting hath two ends, and both are here implyed. The first is for the Firmness of the Tree, that blustring winds may not overturn it. The second is for nutriment: that it may receive that nourishment from the earth which may cause its preservation, growth and fruitfulness. This is the Rootedness of Christians in Christ, that they may be confirmed in him against all assaults, and may draw from him that nutriment that is necessary to their growth and fruit. The next term is [built up in him]. No house consisteth of a bare Foundation. Five things are expresly contained in our being [built up in him]: The first is that we are united or con∣joyned to him, as the building is on the Founda∣tion. The second is, that we rest wholly on him as our support, as the building doth on the Foun∣dation. The third is, that we are also conjoyned one unto another, and are become one spiritual building in the Lord. The fourth is, that the Fabrick doth increase in bigness, as the house doth by being built up: so that it importeth our in∣crease in Grace, and the increase of the Church by us. The fifth is the fitness of the building to its intended ends and use: Till it be built up, it is not fit for habitation. And till Christians are built

up, God hath not that use of them to which he doth intend them. The next term is [stablish∣ed or confirmed in the Faith], which signifyeth but that strengthening and fixing of us that may prevent our fall or shaking. And it compri∣seth these two things. First that we be soundly bottomed on Christ, who is our Foundation. And secondly, that we be cemented and firmly joyned to each other. And this comprehendeth their stability in the doctrine of Faith: And therefore he addeth [as ye have been taught], to fortify them against Heresies, which indeed are all but novelties; that so they may know how to try the Doctrines that afterward should be offered them, and stick fast to that which the Apostles taught. He next requireth them to [abound therein] to let them know, that as it is no small matters that they expect by Christ, so they should not rest in small degrees of Grace or du∣ty; but especially the duty of [Thanksgiving], which is an Evangelical and celestial duty, and so admirably beseems a people that have par∣taked of such admirable Salvation, and is so sui∣table to our mercies, and our condition, and Gods just expectation. As it is Love and Grace whose eternal praise is designed by the Gospel, and are magnified in the Church by the Re∣deemers great and blessed work: So it is returns of Love and Praise and Joy, that should be the most abounding or overflowing part of all our Chri∣stian affections and performances. After this ex∣plication, you may see that the sense of the Text lyeth plain in this Proposition.

Doct. [Those that have savingly Received Christ Jesus the Lord, must be so far from resting

here as if all were done, that they must spend the rest of their dayes in walking in him, being Rooted and built up in him, and stablished in the Faith as the Apostles taught it, and abounding in it, especially with joyful prayses to our Redeemer].

And because that my design is only to Direct young Christians how they may come to be esta∣blished and confirmed in Christ, I shall therefore pass over all other things that the full handling of this Text requireth; and shall only give you 1. A short intimation here what this confirmation and stability is (which shall be fullyer opened to you in the Directions). 2. And shew you the need of seeking it. And 3. How you may at∣tain it.

1. This Confirmation is the Habitual strength of Grace; distinct from present actual confirmati∣on by the influence of Grace from God: For though God may in an instant confirm a weak person against some particular temptation, by his free assistance, yet that is not it which we have here to speak of, but Habitual confirmation in a State of Grace: And ordinarily we may ex∣pect that Gods co-operating assisting Grace, should bear some proportion with our Habitual Grace: Even as in nature he concurreth with the strong∣est men to do greater works than he causeth the weak to do; and with the wisest men to under∣stand more than the foolish do: I say but that Ordinarily it is thus.

A Confirmed Christian as contrary to a weak one, 1. Is not to be judged of by his free∣dome from all scruples, doubts or fears. 2. Nor by his eminency in mens esteem or ob∣servation. 3. Nor by his strength of Memory.

4. Or freedom of utterance in Praying, Preach∣ing, or Discourse. 5. Or by his seemly deport∣ment and courtesy towards others. 6. Nor by his sedate calm and lovely temper, and freedom from some hast and heats which other tempers are more prone to. 7. Nor by a Man-pleasing or dissembling faculty to bridle the tongue when it would open the corruption of the mind, and to suppress all words which would make others know how bad the heart is. There are many endowments laudable and desirable which will not shew so much as sincerity in Grace; and much less a state of Confirmation and stability.

But Confirmation lyeth in the great degree of all those Graces which Constitute a Christian. And the great degree appeareth in the operations of them. As 1. When Holiness is as a New-na∣ture in us, and giveth us a Promptitude to holy actions; and maketh us free and ready to them, and maketh them easie and familiar to us: Whereas the weak go heavily, and can scarce drive on and force their minds. 2. When there is a constancy or frequency of holy actions: which sheweth the strength and stability of holy inclina∣tions. 3. When they are powerful to bear down oppositions and temptations, and can get over the greatest impediments in the way, and make an advantage of all resistance, and despise the most splendid baits of sin. 4. When it is still getting ground, and drawing the Soul upward, and nearer to God, its Rest and End. And when the heart groweth more Heavenly and Divine, and stranger to Earth and earthly things. 5. And when holy and heavenly things are more sweet and delecta∣ble to the Soul, and are sought and used with

more Love and pleasure. All these do shew that the Operations of Grace are vigorous and strong; and consequently that the Habits are so also.

And this confirmation should be found, 1. In the Vnderstanding. 2. In the Will. 3. In the Af∣fections. 4. In the Life.

1. When the Mind of man hath a larger comprehension of the Truths of God, and the Order and Method and Vsefulness of every truth! And a deeper apprehension of the cer∣tainty of them, and of the Goodness of the mat∣ter expressed in them! When Knowledg and Faith come nearest unto sight or intention, and we have the fullest the truest, and the firmest and most certain apprehension of things revealed and unseen; when the Nature and the Reasons, and the ends and benefits of the Christian Religion are all most clearly, orderly, decently, constantly and powerfully printed on the mind, then is that Mind in a Confirmed state.

2. When the Will is guided by such a con∣firmed understanding, and is not bruitishly re∣solved, he knoweth not for what or why! When Light hath fixed it in such Resolutions as are past all notable doubtings, deliberations, wa∣verings, or unwilling backwardness: and a man is in seeking God and his Salvation, and avoiding known sin, as a natural man is about the questions, whether he should preserve his Life? and make provision for it? and whether he should poison, or famish, or torment himself? When the Inclination of the Will to God and Hea∣ven and Holiness, are likest to its natural Inclina∣tion to Good as Good, and to its own felicity! And its action is so free as to have Least Indeterminati∣on,

and to be likest to Natural necessary acts, as those are of blessed Spirits in Heaven! When the least intimation from God prevaileth, and the Will doth answer him with readiness, and de∣light! And when it taketh pleasure to trample upon all opposition; and when all that can be offered to corrupt the heart, and draw it to sin, and loosen it from God, prevaileth but as so much filth and dung would do (Phil. 3.7, 8, 9.), This is a confirmed state of Will.

3. When the Affections do proceed from such a Will; and are ready to assist, excite and serve it; and to carry us on in necessary Duties! When the lower affections of Fear and sorrow do cleanse and restrain and prepare the way, and the Higher Affections of Love, and Delight ad∣here to God, and Desire and Hope do make out after him, and set the Soul on just endeavours: When Fear and Grief have less to do, and are de∣livering up the heart still more and more to the possession of Holy Delight and Love! And when those Affections, which are rather Profound than very sensible, immediately towards God him∣self, are sensible towards his Word, his Servants, his Graces and his wayes, and against all sin; The•• are the Affections, and so the man in a con∣firmed State.

4. When our selves, our time, and all that we have, are taken to be Gods, and not our own, and are entirely, and unreservedly resigned to him, and used for him; When we study our duty, and trust him for our reward: When we live as those that have much more to do for Heaven than for earth, and with God than with Man or any Creature: When our Consciences

are absolutely subjected to the Authority and Laws of God; and bow not to Competitors: When we are habitually disposed as his Servants to be constantly imployed in his Works, and make it our Calling and business in the world; as judging that we have nothing to do on earth, but with God, or for God: When we keep not up any secret desires and hopes of a Worldly felicity; nor purvey for the pleasure of the Flesh, under the cloak of Faith and Piety; but subdue the Flesh as our most dangerous enemy; and can easily deny its appetite and concupiscence: When we guard all our senses, and keep our passions, thoughts, and tongues, in obedience to the holy Law: When we do not inordinately set up our selves in our esteem or desire, above or against our Neighbour and his welfare; but love him as our selves, and seek his good, and resist his hurt as heartily as our own, and love the godly with a love of Complacence, and the ungodly with a love of Benevolence, though they be our ene∣mies: When we are faithful in all our Relati∣ons, and have judgment to discern our duty, that we run not into extreams; and skill and readiness and pleasure in performing it, and pati∣ence under all our sufferings; this is the Life of a confirmed Christian (in various degrees, as their strength is various).

And now I shall proceed to perswade such to value and seek this confirmation, lest with dull unprepared minds my following Directions should be lost; and then I shall give you the Directions themselves, which are the part that is principally intended. And first for the Motives.

1. Consider that your first entrance into Christia∣nity

is an engagement to proceed: your Receiving Christ obligeth you to walk and grow up in him. A fourfold obligation you very Christianity lay∣eth upon you, to grow stronger, and to persevere. 1. The first is, from the very nature of it; even from the Office of Christ, and the use and ends to which we do receive him. You receive Christ as a Physician of your diseased Souls; and doth not this engage you to go on to use his Medi∣cines till you are cured? What do men choose a Physician for, but to heal them? It were but a foolish patient that would say, [Though my disease be deadly, yet now I have chosen the best Physician, I have no more to do; I doubt not of recovery]. You took Christ for a Saviour, which engageth you to use his saving means, and submit to his sa∣ving works. You took him for your Teacher and Master; and gave up your selves to be his Disciples: and what sense was in all this if you did not mean to proceed in learning of him. Its a silly conceit for any man to think that he is a good Schollar, meerly because he hath chosen a good Master or Tutor, without any further learning of him. When Christ sent out his Apostles, it was for these two works: first to Disciple Nations, and Baptise them; and then to go on in Teaching them to observe all things whatsoever he command∣eth them. Matth. 28, 19, 20. Christ is the way to the Father: but to what purpose did you come into this way, if you meant not to travel on in it?

2. Moreover when you became Christians, you entered a solemn Covenant with Christ; and bound your selves by a vow, to be faithful to him to the death: And this Vow is upon you:

It is better not to Vow, than to Vow and not perform. Eccles. 5.5. In taking him to be the Captain of your Salvation, and listing your selves under him, and taking this Oath of fidelity to him, you did engage your selves to fight as faithful Soul∣diers, under his conduct and command to your lives end. And as its a foolish Souldier that thinks that he hath no more to do, but list him∣self and take Colours, and need not fight; so it is a foolish and ungodly Covenanter that thinks he hath nothing to do but to Promise; and may be excused from performance because that Promising was enough; when the Promise was purposely to bind him to perform.

3. Moreover, when you became Christians, you put your selves under the Laws of Christ: and these Laws require you to go further till you are confirmed; so that you must go on, or re∣nounce your obedience to Christ.

4. Lastly, when you became Christians, you received such exceeding Mercies, as do oblige you to go much higher in your affections, and much further in your obedience to God. A man that is newly snatcht as from the jaws of Hell, and hath received the free forgiveness of his sins, and is put into such a state of blessedness as we are, must needs feel abundance of obligations upon him, to proceed to stronger resolutions and affe∣ctions, and not to stop in those low beginnings. So that if you lay these four things together, you will perceive that the very purpose of your Re∣ceiving Christ was that you might walk in him, and be confirmed and built up.

2. Consider also, that your Conversion is not sound if you are not heartily desirous to encrease.

Grace is not true, if there be not a desire after more; yea if you desire not perfection it self. An Infant is not born to continue an Infant, for that were to be a Monster; but to grow up unto Manhood. As the Kingdom of Christ in the Word is likened by him to a little Leaven, and to a grain of Mustard-seed, in the beginning, which afterward makes a wonderful increase; so his Kingdom in the Soul is of the same nature too. If you are contented with that measure of holi∣ness that you have, you have none at all, but a shadow and conceit of it. Let those men think of this that stint themselves in Holiness, and plead for a Moderation in it, as if it were intem∣perance or fury to love God or fear him or seek him or obey him, any more than they do; or as if we were in danger of excess in these: If ever these men had feelingly, and by experience known what Holiness is, they would never have been possessed with such conceits as these.

3. Consider, What abundance of labour hath been lost, and what hopes have been frustrate, for want of proceeding to a Rooted Confirmation. I say not that such were truly sanctified: but I say, they were in a very hopeful way, and went far, and by going further might have attained to Salva∣tion. The heart of many a Minister hath been glad to see their Hearers humbled, and bewail∣ing sin, and changing their minds and lives, and becoming forward Professors of Godliness; when a few years time hath turned all this joy into sorrow: and one of our hopeful seeming Converts doth grow cold, and lose his former forwardness: another falls to desperate sensuali∣ty, and turns Drunkard, or Fornicator, or Game∣ster;

another turns worldling, and drowneth all his seeming zeal in the love of Riches, and the cares of this life; and another (if not many to one) is deluded by some deceiver, and infected with some deadly errors, and casts off duty, and sets himself, like a hired instrument of Hell, to divide the Church, oppose the Gospel, and re∣proach and slander and rail at the Ministers and Professors of it, and to weaken the hands of the Builders, and strengthen the ungodly, and serve the secret enemies of the truth. Those that once comforted our hearts in the hopes of their Conver∣sion, do break our hearts by their Apostacy and subversion, and become greater hinderances to the work of Christ, and greater Plagues to the Church of God, that those that never professed to be Religious. Those that were wont to joyn with us in holy worship, and went up with us to the house of God as our companions, do af∣terwards despise both Worshippers and Wor∣ship. Whereas if these men had been rooted and confirmed, you should never have seen them fall into this misery. O how many Prayers, and Confessions, and Duties do these men lose? How many years have some of them seemed to be Religious, and after all have proved Apostate miscreants; and the World, and the Flesh, and Pride and Error swallow up all. See then what need you have to be rooted, confirmed, and built up in Christ.

4. Consider also, How much of the Work of your Salvation is yet to do, when you are Converted. You have happily begun; but you have not finished. You have hit of the right way, but you have your Journey yet to go; you have chosen the

best Commander, and fellow Souldiers: but you have many a Battle yet to fight. If you are Christians indeed, you know your selves that you have many a corruption to resist and con∣quer, and many a temptation yet to overcome, and many a necessary work to do? And there is a necessity of these after-works as well as of the first. For these are the use and end of your conversion, that you may live soberly righteously and godly in this present World, denying ungodliness and wordly lusts, Tit. 2.11, 12. For we are his workmanship, created in Christ Jesus for good works, which God hath ordained that we should walk in them, Eph. 2.10. And how can Infants go through all these works? Which of you would desire an Infant or Criple to be your servant? But though God be in this more merciful than man, yet he may well expect that you should not be still Infants. What work are you like to make him, in this decrepit and weak conditi∣on? O pittiful blindness! that any man that knows that he hath a Soul to save, should think an Infant-strength proportionable to those works and difficulties that stand between him and ever∣lasting Life! In the matters of this Life, you feel the need and worth of strength: you will not think an Infant fit to Plow or Sow, or Reap or Mow, or Travel or play the Souldier! and yet will you rest satisfied with an Infant-strength, to do those great and matchless works, which your Salvation lyeth on?

5. Moreover, the weak unconfirmed Souls, are usually full of trouble, and live without that assurance of Gods love, and that spiritual peace and comfort, which others do possess. One would think no

other Argument should be necessary to make men weary of their spiritual weaknesses and Di∣seases than the pain and trouble that alwayes at∣tendeth them. Its more pain to a sick man to travel a mile, than to a sound man to go ten. To the lame or feeble, every step hath pain, and all that they do is grievous to them: when far more would be a recreation to one that is in health. O therefore delight not in your own languish∣ings! Choose not to live in pain and sorrow! But strive after Confirmation and growth in Grace; that overgrowing your infirmities you may overcome your sad complaints and groans, and may be acquainted with the comfortable life of the Confirmed. O how roundly and cheer∣fully would you go through your work! how easy and sweet and profitable would it prove to you, if once you were strong confirmed Christians! Alas, the Souls of those that are not confirmed, lye open to every temptation of the malicious enemy of their peace: and how small a matter will disquiet and unsettle them! every passage in Scripture which they understand not, and which seems to make against them, will disturb them. A Minister cannot Preach so plainly or so caute∣lously, but somewhat which they understand not will be matter of their disquiet. Providences will trouble them because they understand them not: Afflictions will be bitter to the mind as well as the body, and will immoderately perplex them, because they understand them not, or have not strength to bear them and improve them. The sweeter mercies of prosperity will much lose their sweetness for want of holy Wisdom and strength to digest them. And what man would

choose such a weak and languishing state as this, before a confirmed healthful state? Will you run up and down for Physick when you are sick? and will you no more regard the health and sta∣bility, and spiritual peace and vigour of your souls?

6. Moreover, it is the strong confirmed Christi∣an that hath the true use and benefit of all Gods or∣dinances: Meat is digested by the healthful sto∣mack; and its seen upon them; and we use to say, It is not lost: It is sweet to them, and doth them good; and they are strengthened more by it. And so is the confirmed Christian by Gods Ordinances. But to the weak unconfirmed Soul, how much of the means of Grace is even as lost? How little sweetness do they find in means? and how little good can they say they get by them? I deny not but some good they get, and that they must use them still; for though the sick have little relish of his meat, yet he can∣not long live without it: and though it breed not strength or health, yet it maintaineth that languishing life: but this is all, or almost all. What a sad thing is this to your selves, and unto us! when Ministers that are as the Nurses of the Church, or Stewards of the Houshold to give them all their meat in due season, must see that all that ever they can do for you, will do no more than keep you alive? Yea, how often are you quarrelling with your food; and you do not like it? or you cannot get it down, somthing still ails it for matter or manner: or else if the Mini∣ster displease you, your feeble stomachs do loath the food, because you like not the Cook that dresseth it, or because his hands are not so clean

as you desire. The full Soul loatheth an Honey∣comb, but to the hungry every bitter thing is sweet, Prov. 27.7. Or if you get it down, you can hardly keep it, but are ready to cast it up to our faces. And thus a great deal of our labour is lost with you: holy Doctrine lost, and Sacra∣ments and other Ordinances lost, because you have not strength to digest them. Labour there∣fore to be stablished and built up.

7. I beseech you look upon the face of the World, and see whether it have not need of the strongest helps? Whereas the weak and sick are burthensome to others, rather than fit to help the distressed. It is a multitude among us, and abroad in the world, that are ignorant and ungodly and in the depth of misery: And if there be but a few to help them, those few should not be Babes. Abundance of this multitude are obstinate in their sin, blind and wilful, captivated by the Devil, and have sold themselves to do evil: and shall such mise∣rable Souls as these have none but children or sick folks to help them. I tell you Sirs, their Disea∣ses prove too hard for the skilfullest Physicians: It will put the wisest man in England to it, to per∣swade one obstinate enemy of godliness, to the hearty love of a holy life; or to cure one old superstitious person of his self-conceitedness; or one covetous person of his love of the World; or one old drunkard or glutton of his sensuality. How then will silly ignorant Christians be able to perswade them? I know it is not the ability of the Instrument, but the will of God that is the principal cause; but yet God useth to work by instruments according to their fitness for the work. What a case is that Hospital in where

all are sick, and no healthful persons among them to help them? Poor weak Christians! you are not able much to help one another; how much less to help the dead ungodly World? Wo to the World if it had no better helpers! And wo to your selves if you had not the help of stronger than your selves (seeing it is Gods way to work by means.) Alas, a child or sick person is so unfit to labour for the Family, and to work for others, that they are the burdens of the Family, and must be provided for by others. They are so unmeet to help others in their weakness, that they must be carried, or attended and waited on themselves. What a Life is this to be the bur∣dens of the Church, when you might be the Pil∣lars of the Church? To be so blind and lame, when you might be eyes to the blind, and feet to the lame.

I speak not this to extenuate Gods mercies to you; nor to undervalue the great felicitie of the Saints, even the poorest and weakest of them. I know that Christ is tender of the weakest that are sincere, and will not forsake them. But though you are so far above the dead world, even in the bed of your groaning and languish∣ing, yet O how far are you below the Confirmed healthful Christian? You are happy in being alive, but you are unhappy in being so diseased and weak. You are happy in being of the Fami∣ly, and fellow-Citizens with the Saints; But you are unhappy in being so useless and unprofitable and burdensom: For indeed you live but as the Poor of the Parish; not only on the Alms of Christ, for so we do all; but on the Alms of your bre∣threns assistance and support: And I know that

in worldly matters you will rather labour with your hands, that you may have to give to them that need, than be troublesom to others, and live up∣on Charity, Eph. 4.28. I know that the time is not yet come that there shall not be a Beggar in Is∣rael; I mean one that needs not our continual relief: The poor we shall have alwayes with us; even the poor in Grace to exercise our Charity; and I know that the strong must bear with their in∣firmities, and exercise compassion on them. But yet you should remember the words of Christ, It is more honourable to give than to receive. And therefore be perswaded to be stir your selves for spiritual health and strength and riches, that the multitudes of needy miserable Souls may have some help from you; and that when they come to your doors, you may not turn them away with so cold an answer, [Alas, we have nothing for our selves] Were you but strong confirmed Christians, what blessings might you be to all about you? What a stay to the places where you live? Your lips would feed many as a Tree of Life. The ear that heard you would bless you, and the eye that saw you would bear you witness, Job 29.11. You would be to poor Souls, as bountiful Rich men are to their bodies; the support and relief of many that are needy. You would not eat your morsells alone, nor would you see any perish for lack of cloathing, but the loyns of the poor would bless you, Job 31.17, 18, 19, 20. Oh pity the poor World that needeth more than Childrens help, and grow up unto Confirmation. O pity the poor Church that abounds with weaklings, thats pestered with childish self conceited quarrellers, and needeth more than childrens help; and grow up to con∣firmation

O pity your selves and live not still in so childish, sickly, and beggarly a condition, when the way of riches and health is before you: but up and be doing till you have attained con∣firmation.

8. Yea this is not all; you do not only deny the Church your assistance, but most of the trou∣bles and divisions of the Church, are from such un∣setled weaklings as you. In all Ages almost, these have made the Church more work than the Heathen Persecutors did with Fire and Sword. These Novices, as Paul calleth them, that is; your beginners in Religion, are they that most commonly are puffed up with Pride, and fall into the condemnation of the Devil, 1 Tim. 3.6. These are they that are easiest deceived by Seducers, as being not able to make good the truth, nor to confute the plausible reasonings of the adversa∣ries; and withall, they have not that rooted love to the Truth and wayes of God, which should hold them fast; and they quickly yield like cow∣ardly Souldiers, that are able to make but small resistance. And as Paul speaks, they are like chil∣dren tossed to and fro, and carryed about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lye in wait to deceive, Eph. 4.14. If you will still continue children, what bet∣ter can we expect of you, but thus to be toss'd and carryed about. Thus you gratify Satan and Seducers, when you little think on it: And thus you harden the ungodly in their way: And thus you grieve the hearts of the godly, and especially of the Faithful guides of the Flocks. Alas that so many of the children of the Church, should become the scourges and troublers of the

Church; and should set their teeth so deep in the breasts that were drawn out for their nourish∣ment! If you were never drawn to do any thing to the reproach of the Church, yet what a grief must it be to us, to see so many of your selves miscarry? Ah thinks a poor Minister, What hopes had I once of these Professors; and are they come to this? O mark Sirs the Apostle's warn∣ing, Heb. 13.9. [Be not carried about with divers and strange doctrines]. And his way of preven∣tion is, that the heart be established with Grace.

9. Consider also that it is a dishonour to Christ, that so many of his Family should be such weaklings; so mutable and unsetled and unprofitable as you are! I do not mean that it is any real dishonour to him: for it all the World should forsake him, they would dishonour themselves and not him, with any competent Judg: As it would dishonour the beholders more than the Sun, if all the world should say that it is darkness. But you are guil∣ty of dishonouring him in the eyes of the mis∣guided world: O what a reproach it is to God∣liness that so many Professors should be so igno∣rant and imprudent! and so many so giddy and unconstant! and so many that manifest so little of the glory of their holy Profession! All the enemies of Christ without the Church, are not capable of dishonouring him so much as you, that bear his Name and wear his Livery! While your Graces are weak your corruptions will be strong; and all those corruptions will be the dishonour of your Profession! Will it not break your hearts to hear the ungodly pointing at you as you pass by, to say, yonder goes a Covetous Professor; or yonder goes a proud, or a tipling,

or a contentious Professor? If you have any love to God, and sense of his dishonour, me∣thinks such sayings should touch you at the heart! While you are weak and unconfirmed, you will like children, stumble at every stone, and catch many a fall; and yield to temptations, which the stronger easily resist: and then being scan∣dalous, all your faults by foolish men will be charged on your Religion. If you do but speak an ill word of another, or rail, or deceive, or over-reach in bargaining, or fall into any scanda∣lous Opinions or practice, your Religion must bear all the blame with the World. Ever since I can remember, it hath been one of the princi∣pal hinderances of mens Conversion, and streng∣theners of the wicked in their way, that the God∣ly were accounted a sort of peevish, unpeaceable, covetous, proud, self-seeking persons: which was a slander as to many, but too much occasi∣oned by the scandalousness of some: And me∣thinks you should be afraid of that Wo from Christ [Wo be to him by whom offence cometh]. If you be Children, you may have the Wo of sharp castigations; and if you be Hypocrites, you shall have the Wo of overlasting sufferings. The world can judg no farther than they see: And when they see Professors of Holiness to be so like to common men, and in some things worse than many of them, what can you expect but that they despise Religion, and judg of it by the Pro∣fessors of it, and say, If this be their Religion, let them keep it to themselves; we are as well without it as they are with it. And thus will the holy waies of God be vilified through you. If you will not excel others in the beauty of your conversations,

that in this glass the World may see the beauty of your Religion, you must expect that they should take it but for a common thing which bringeth forth but common fruits, to their dis∣cerning. You should be such that God may boast of, and the Church may boast of, to the face of the accuser: then would you be an honour to the Church, when God may say of you as he did of Job, [Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil] Job 1.8. If we could say so of you to the malignant enemies, [See what men the godly are, there is none such among you; men of Holiness, Wis∣dome, uprightness, sobriety, meekness, patience, peace∣able and harmless, living wholly to God, as strangers on earth, and Citizens of Heaven], then you would be ornaments to your holy profession. Were you such Christians as the old Christians were, Act. 4. we might boast of you then to the re∣proaching adversaries.

10. Moreover, till you are confirmed and built up, you may too easily be made the instruments of Satan, to further his designs. The weakness of your understandings, and the strength of your passions, and especially the interest that carnal Self hath remaining in you, may lay you open to temptations, and engage you in many a cause of Satan, to take his part against the truth. And how sad a case is this to any that have felt the love of Christ! Have you been warmed with his wondrous love, and washed with his blood, and saved by his matchless mercy? and may it not even break your hearts, to think that after all this, you should be drawn by Satan to wound

your Lord, to abuse his honour, to resist his cause, to hurt his Church, and to confirm his ene∣mies, and gratify the Devil! I tell you with shame and grief of heart, that abundance of weak unsetled Professors, that we hope have up∣right meanings in the main, have been more powerful instruments for Satan to do his work by, for the hindering of the Gospel, the vilifying of the Ministry, the dividing of the Church, and the hindering of Reformation, than most of the notoriously prophane have been! What excel∣lent hopes had we once in England of the flou∣rishing of piety and happy union among the Churches and servants of Christ? And who hath not only frustrated these hopes, but almost broke them all to pieces? Have any had more to do in it than weak unstable Professors of Religious∣ness. What sad confusions are most parts of England in at this day, by reason of the breaking of Churches into Sects and shreds, and the con∣tentions and reproaches of Christians against Christians, and the odious abuse of holy truth and Ordinances! And who is it that doth this, so much as unstable Professors of Piety! What greater reproach almost could have befallen us, than for the adversary to stand by, and see men pulling out each others Throats? and hating and persecuting and reproaching one another; and that our own hands should pull down the house of God, and tear in pieces the miserable Churches while men are striving who shall be the Master of the Reformation? O what a sport is this to the Devil, when he can set his professed enemies by the ears, and make them fall upon one ano∣ther? when if he have any notable work to do

against the Church and cause of Christ, he can call out unstable Christians to do it! If he would have Godliness be scandalized, who hath he to do it but Professors of Godliness? Some of them to give the scandal, and others to aggravate and divulge it. Would he have a Church divi∣ded? how quickly doth he find a bone of con∣tention? and who should do it but the unstable Members of it? Would he have the truth opposed, and error and darkness to be promoted? who must do it but Professors of the truth? perswade some of them that truth is error, and error is truth, and the work will be done: They will furiously march out against their Master, and think they do him service while they are fighting against him, and scorning, and shaming, if not killing his Servants. Would he have publick divisions maintained among all the Churches of the World? It is but possessing the weaker un∣stable Pastors and people, with a perverse zeal for meer words and notions, as if the life of the Church did therein consist; and they will be the Devils instruments at a beck, and carry it perhaps by the major vote; and all that will not Word it as they, shall be called Hereticks, and the Church shall have new Articles added to their Faith, under pretence of preserving and ex∣pounding the old ones. And thus when Satan hath a work to do, if Heathens and Infidels can∣not do it, it is no more but call out Christians to do it: If Drunkards and malignant enemies cannot do it, it is but calling out some unstable Professors of Godliness to do it, and possessing the more injudicious part of the Pastors with some carnal ends, or blind consuming zeal.

O Christians! in the Name of God, as you would avoid these devilish imployments, labour for confirming strengthening Grace; and rest not in your childish weakness and instability. If you are delivered from Satan, and have truly re∣nounced him, and tasted the great Salvation of Christ, methinks you should even tremble to consider what a thing it would be, if after all this, you should prove through your weakness, so serviceable to the Devil, and so injurious to your dearest Lord! what! must those abuse him whom he hath Redeemed from damnation? Must those hands be employed to demolish his Kingdom, that were washed by him, and should have built it up? As if you were like Judas, that even now hath his hand with his Master in the dish, and presently lifts it up against him!

11. Moreover, while you are weaklings and unconfirmed, you will exceedingly encourage the un∣godly in their false hopes, by being so like them as you are. When they see that you excel them so little, and in many things are as bad or worse than they, it strongly perswadeth them that their state is as good as yours, and that they may be sa∣ved as well as others, seeing the difference seem∣eth to be so small. They know that Heaven and Hell are much unlike, and vastly distant; and therefore they will hardly believe that they must be thrust into Hell, when men that seem so little to differ from them must go to Heaven. You would not believe how it hardeneth them in their sin when they see Professors do as bad! and how it setleth them in presumption and im∣penitency to perceive your faults! When a Mi∣nister hath laboured to make the sins of the un∣godly

odious to him, and to break his heart with the terrors of the Lord, O how it quieteth him, and healeth all again, to see the like sins, or o∣thers as bad, in the Professors of Religion! If these, saith he, may be saved, for all such and such sins, what cause have I to fear! O wretched un∣profitable scandalous Professors! when we have studied and Preach'd for mens Conversion ma∣ny a year, you go and undo all that we have done, by the scandal or levity or imprudence of an hour! When we have almost perswaded men to be Christians, you unperswade them, and turn them back again, and do more harm by the weakness and scandal of your lives, than many of us can do good by life and Doctrine: When we have brought sinners even to the door of life, you prove their enemies, and take them out of our hands again, and bring them back to their old captivity. Doth it not pierce your very hearts to think on it, that ever one soul, much more so many, should be shut out of glory, and burn in everlasting misery, and you should have a hand in it? Consider of this, and methinks you should desire confirming Grace.

12. And methinks it should be very grievous to you, to be so like to the ungodly your selves, and that Satan should still have so much interest in you. Ho∣liness is Gods Image; and doth it not grieve you that you are so little like him! By his Graces he keeps possession of you: and doth it not grieve you that God hath no more possession of you; but that Satan and sin should so defraud him of his own! Will he condescend to dwell in so low a worm, so oft defiled with the dung of his iniquities; and doth it not wound you to

think that even there he should be so straitned, and thrust into corners, by a hellish enemy, as if that simple habitation were too much for him, and that dirty dwelling were too good for him I and as if you grudged him so much of the leavings of Satan, that had taken up the beginning of your dayes in sin!

Your corruption is the very image of the De∣vil, and doth it not affright you to think that you should be so like him! You are charged not to be conformed to this World, but to be transformed or metamorphosed by the renewing of your mind, that ye may prove what is that good, that acceptable and perfect will of God, Rom. 12.2. And yet will you stop in a state so like to those that perish? He that hath the least measure of saving Grace, is likest to the children of the Devil of any man in the world that is not one of them. Seek there∣fore to increase.

13. And I beseech you consider that your ex∣cellency, and the glory and lustre of your Graces, is one of Gods appointed means for the honour of his Son and Gospel, and Church, and for the Conviction and Conversion of the unbelieving Word: And therefore if you use not this means, you rob God and the Church of that which is their due, and deprive sinners of one of the means of their Salvation. You are commanded to let your light so shine be∣fore men, that they may see your good works, and glo∣rifie your Father which is in heaven, Matth. 5.16. Christians be awakened in the name of God to consider what you have to do with your Graces! you have the living God to please and honour by them! As the excellency of the work doth honour the Workman, so must your Graces and

lives honour God. You have the Souls of the weak to confirm by your lives, and the Souls of the ungodly to win by your lives. You should all be Preachers, and even Preach as you go up and down in the World, as a Candle lighteth which way ever it goeth. As we are sent to save sinners as Ambassadors of Christ, by publick Pro∣clamation of his Will; so are you sent to save them as his Servants and our helpers, and must Preach by your lives and familiar exhortations, as we must do by authoritative instruction. A good life is a good Sermon; yea those may be won by your Sermons, that will not come to ours; or will not obey the Doctrine which they hear. Even to women that must keep silence in the Church, doth Peter command this way of Preaching, I Pet. 3.1, 2. That if any of them have Husbands that obey not the Word, they may without the Word be won by the conversation of the Wives.] Thousands can understand the meaning of a good life, that cannot understand the meaning of a good Ser∣mon! By this way you may Preach to men of all Languages, though your tongues had never learnt but one: For a holy, harmless, humble life, doth speak in all the Languages of the World to men that have eyes to read it: This is the Universal Character and Language, in which all sorts may perceive you speak the wondrous works of the Holy Ghost: I charge you there∣fore Christians, deprive not God of the honour you owe him, nor the Church, or Souls of wicked men of this excellent powerful help which you owe them, by continuing in your weakness and unsetled minds, and spotted lives; but grow up to that measure that may be fit for such a work.

As you durst not silence the Preachers of the Gospel, so do not dare to silence your selves from Preaching by your holy exemplary lives: And alas, do you think that feeble, giddy, scan∣dalous Professors are like to do any great mat∣ters by their Lives! Would you wish the poor World to write after such a crooked and blot∣ed Copy? Will it win mens hearts to a love of Holiness, to talk with a Christian that can scarce speak a word of sense for his Religion! or to see a Professor as greedy for a little gain as the ve∣ryest worldling that hath no other hope! or to hear them rail, or lye, or slander! Or to see them turn up and down like a Weather-cock ac∣cording as the Wind of temptation sits! and to follow every new Opinion that is but put off with a plausible fervency. Do you think that men are like to be won by such lives as these?

14. Do you consider what great things you must make account to suffer for Christ? You must for∣sake all that you have, Luke 14.33. You must not save your lives if he bid you lose them, Matth. 16.25. You must suffer with him, if you will be glorified with him, Rom. 8 17. You may be called to confess Christ before the Kings or Judges of the earth; and then if you deny him he will deny you, and if you be ashamed of him he will be ashamed of you, (unless you be brought to a better state) Luk. 9.26. Mark 8.38. You may be called to the fiery tryal, and to suffer also the spoiling of your goods, and in a word, the loss of all. And do you think that you shall not find use for the strongest Graces then! Have you not need to be confirm∣ed rooted Christians that must expect such storms! Are Infants meet for such encounters?

Have you not seen how many that seemed strong have been overthrown in a time of tryal? And yet will you stop in a weak estate. Perhaps you'l say, We cannot stand by our own strength; and therefore Christ may uphold the weakest, when the strongest may fall. To which I answer, Its true: but it is Gods common way to work by means, and to imitate nature in his works of Grace; and therefore he useth to root and strengthen those that he will have to stand and conquer; yea, and to arm them as well as strengthen them, and then to teach them to use their arms, Eph. 6.10, 11, 12, 13. Finally my brethren, be strong in the Lord, and in the power of his might: put on the whole armour of God that ye may be able to stand a∣gainst the wiles of the Devil. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the darkness of this World, against spiritual wickedness in high pla∣ces: Wherefore take unto you the whole armour of God, that you may be able to withstand in the evil day, and having done all, to stand.] You must look when you are illuminated, to endure a great fight of afflictions; to be made a gazing stock both by reproach∣es and afflictions, and to be companions of them that are so used: and therefore you have need of patience, that after ye have done the will of God, you may re∣ceive the Promise, Heb. 10.32, 33, 36. If you will endure in the time of persecution, the Word must take deep rooting in your hearts, Matth. 13.5, 20, 21. and you must be founded on a Rock, if you look to stand in time of storms, Matth. 7.24, 25.

In the mean time, it is a fearful thing to see in what a wavering condition you seem to stand; like a Tree that shakes, as if it were even falling;

or like a cowardly Army that are ready to run before they fight; and like cowardly Souldiers, you are still looking behind you, and a small matter troubleth, and perplexeth, and staggereth you, as if you were ready to repent of your re∣pentings. And must God have such servants as these, that upon every rumour or word or trou∣ble, are wavering and looking back, and ready to forsake him?

15. Consider also, that the same Reasons that moved you at first to be Christians, should now move you to be confirmed thriving Christians: For they are of force as well for this as for that. You would not have mist your part in Christ for all the World (if indeed you have the least degree of Grace). And if the beginning be good and necessary, the increase is neither bad or needless. If a little Grace be desireable, sure more is more desirable. If it was then but a reasonable thing that you should forsake all for Christ and fol∣low him; it is sure as reasonable that you should follow him to the end, till you reach that blessed∣ness which was the end for which at first you followed him. What Christian! hast thou found God a hard Master, a barren Wilderness to thee? or his service an unprofitable thing! say so, and I dare say thou art a bastard (to use the Apostles phrase, Heb. 12.8.) and not a Chri∣stian. Some tryal thou hast made of him, What evil hast thou found in him! or what wrong hath he ever done thee! that thou shouldest now begin to make a stand, as if thou were in doubt whether it be best to go further? If ever Christ were needful, he is needful still? and if ever hea∣ven and holiness were good, they are good still!

and therefore go on till thou hast obtained more, and forget not the Reasons that first perswaded with thee.

16. Nay more than so, you have the addition of much experience, which should be an exceeding help to quicken your affections. When you first Re∣pented and came into Christ, you had never had any experience in your selves of his saving spe∣cial Grace before; but you came in upon the bare hearing and believing of it: But now you have tasted that the Lord is gracious! and you have received at his hands the pardon of sin, the Spirit of adoption, the hope of glory, which be∣fore you had not! You have had many a Prayer answered, and many a deliverance granted; and will you make a stand when all these experien∣ces do call you forward? Should not new Mo∣tives and helps thus added to the old, be the means of adding to your zeal and holiness? Surely more wages and encouragement, doth be speak more work and diligence. And there∣fore see that you increase.

17. And most or many of you have cause to consider how long you have been already in the Family and School of Christ. If you are but newly entered, I may well exhort you to increase, but I cannot reprove you for not increasing. But alas, what a multitude of dwarfs hath Christ, that are like Infants at twenty or fourty or threescore years of age. What! be so many years in his School, and yet be in the lowest Form. [For when for the time ye ought to be Teachers, you have need that one teach you again which be the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong meat: For every one that

useth milk is unskilful in the word of Righteousness: for he is a Babe: but strong meat belongeth to them that are of full age, that by reason of use have their senses exercised to discern both good and evil, Heb. 5.12, 13, 14.] O poor weak diseased Christian! hast thou been so many years beholding the face of God by Faith! and yet art thou no more in love with him than at the first! Hast thou been so long making tryal of his goodness! and dost thou see it and savour it no more than in the be∣ginning! Hast thou been so long under his cure; and art thou no more healed than the first year or day! Hast thou been hearing and talking of Heaven so long; and yet art thou no more hea∣venly nor ready for Heaven! Hast thou heard and talk'd so much against the World and the Flesh; and yet is the World as high in thee as at first, and the Flesh as strong as in the begining of thy Profession! O what a sin and shame is this? and what a wrong to God and thee?

Yea consider here also what means thou hast had, as well as what time! O who hath gone beyond thee for power and plenty and purity of Ordinances? or at least how few. Surely few parts of all the earth are like to England, for the showers of Heaven, and the Riches of the preci∣ous Ordinances of God. You have Sermons till you can scarce desire more! And that so plain that men can scarce tell how to speak plainer: and so earnest, as if the servants of Christ would take no nay: even almost as if they must perish if you perished. You have as frequent, as plain and powerful Books. You have the warnings and examples of the godly about you. And what yet would you have more! And should a

people thus fed be Dwarfs continually? Is igno∣rance, and dulness, and earthliness, and selfish∣ness, excusable after all these means? Surely sirs it is but just that God should expect you all to be Gyants! even heavenly, grown, confirmed Christians: Whatever others do, it should be so with you.

18. And methinks it should somewhat move you to consider, how others have thriven in less time, and by smaller means by far than you have had! and how some of your neighbours can yet thrive by the same means that you so little thrive by. Job that was so magnified by God himself, had not such means as you: Abraham, Isaac, Jacob, Joseph, had none of them all such means as you! Many Prophets and righteous men have desired to see those things that you see, and have not seen them; and to hear those things which ye hear, and have not heard them, Matth. 13.17. Though John Baptist was greater than any of the Prophets, yet the least of you that are in the Gospel Kingdom, are greater than he, in respect of means. As the times of the Gospel have far clearer light, and give out grea∣ter measures of Grace; so the true genuine chil∣dren of the Gospel should (taking them one with another) be far more confirmed, strong and hea∣venly, than those that were under the darker and scanter administrations of the Promise.

And do you not see and hear how far you are outstript by many of your poor Neighbours, that are as low in natural parts, and as low in the world, and the esteem of men as you. How ma∣ny (in this place I dare boldly speak it) do shine before you in knowledg, and meekness, and pa∣tience, and a blameless upright life; in fervent

prayers, and a heavenly conversation! Men that have had as much need to look after the World as you! and no longer time to get these qualifi∣cations; and no other means but what you have had, or might have had as well as they. And now they shine as stars in the Church on earth, while you are like sparks, if not like clods. I know that God is the free disposer of his graces; but yet he so seldom faileth any (even in degrees) that be not wanting to themselves, that I may well ask you, why you might not have reached to some more eminency, as well as these about you, if you had but been as careful and industri∣ous as they?

19. Consider also, That your holiness is your personal perfection, and that of the same kind you must have in glory, though not in the same degree. And therefore if you be not desirous of its in∣crease, it seems your are out of love with your souls, and with Heaven it self: And when you cease to grow in Holiness, you cease to go on any further to Salvation. If you would indeed your selves be perfect and blessed, you must be perfected in this holiness, which must make you capable of the perfect fruition of the most holy God, and capable of his perfect love and praise. There is no Heaven without a perfection in holiness. If therefore you let fall your desires of this, it seems you let fall your desires of Salva∣tion. Up then and be doing! and grow as men that are growing up to glory; and if you believe that you are in your progress to Heaven, being nearer your Salvation than when you first believed, see then that you make a progress in heavenly mindedness, and that you be riper for

Salvation than when you first believed. How ill doth it become men to make any stand in the way to Heaven? especially when they have been in the way so long, that we might have ex∣pected before this they should have been as it were almost within sight of it?

20. Consider also that, Little Grace, Little Glory; and the greater measure of Holiness, the greater measure will you have of Happiness. I know that the glory of the lowest Saint in Heaven will be exceeding great: but doubtless the greatest measure is unspeakably most desirable. And as it will not stand with the truth of Grace for a man to be satisfied with a low degree of Grace, though he plead the happiness of the lowest Christian, and his own unworthiness of the least degree: So at least it ill beseems an Heir of glo∣ry to desire but the lowest degree of glory; though he plead the happiness of the lowest Saint in Heaven, and his own unworthiness of the lowest place. For he that will be so content with the smallest Glory, as not to have hearty de∣sires of more, is accordingly content to have in himself the smallest measure of the knowledg and Love of God, and to be Loved in the smallest mea∣sure by him; and to have the least enjoyment of him; and to bear the smallest part in his praises, and in pleasing and glorifying him for ever: For all these things are our happiness it self. And how well this agreeth with a gracious frame of mind, I need not any further tell you.

But because some make question of it, whe∣ther the degree of glory will be answerable to the degree of Holiness, I shall prove it in a few words.

1. It is the very drift of the Parable of the Ta∣lents in Matth. 25. He that had gotten most by improvement, was made Ruler proportionably over most Cities. Not he that had been at the greatest bodily labour in Religion, nor every one that had past the greatest sufferings; but he that had got most holiness to himself, and honour to God by the improvement of his Talents, and so had doubled them.

2. The degrees of Holiness hereafter will be divers, as are the degrees of Holiness here: for as men sow they will reap; and there is no promise in Scripture that men that dye with the smallest Holiness shall be made equal to them that dyed with the greatest Holiness. And that the great∣est Holiness hereafter must have the greatest Hap∣piness, is past denyal. For 1. Holiness in Hea∣ven is an essential part of the felicity it self. It is the perfection of the Soul. 2. The use of it is for perfect fruition, and perfect exercise of love and praise; which are the other parts of glory. And God will not give men powers, capacities and dispositions in Heaven which shall be in vain: as he giveth hungring and thirsting, and Love, so will he give proportionable satisfacti∣on, and not tantalize his Servants in their bles∣sedness, and leave a part of Hell in Heaven. 3. And Holiness is pleasing to God in its own na∣ture: and therefore the greatest holiness will greatlyest please him: and he that most pleaseth God, hath the greatest Glory. These things are plain.

3. Moreover, we have great reason to con∣ceive of the stare of the glorified, in some con∣gruency with the rest of the workmanship of

God. But in all the rest there is a difference or imparity: therefore we have reason to think it is so here. On Earth there are Princes and Sub∣jects in the Commonwealth: and Pastors and People in the Churches; and several degrees a∣mong the people as to gifts and comforts: A∣mong the Devils there are degrees: and among Angels themselves there are Principalities and Powers and Thrones and Dominions. And why then should we imagine that the Heavenly Hierusalem shall not be so too?

4. And Christ plainly intimateth that there is a place on his right hand and his left to give, in that Kingdom, though as the Son of Man he had not the principal disposal of it (And then the Kingdom must be delivered to the Father, and God be all and in all; and therefore the Me∣diator as such have somewhat less to do, than now.) And when Christ telleth us of Lazarus in Abrahams bosome, and of many from the East and West sitting down with Abraham, Isaac and Ja∣cob, he intimateth to us, that every place in Heaven is not so high as Abrahams bosome, nor a sitting with Abraham, Isaac and Jacob. So that I take it as a plain revealed truth that divers degrees of holiness will have divers degrees of Glory hereafter.

The chief Argument to the contrary is fetcht from the Parable of the Labourers, that coming in at several hours, received every one a penny. But this is much misunderstood: For here is not a word in it contrary to our Assertion. The Pa∣rable only saith that [Glory shall not be proportioned to the Time; but they that come later shall have ne∣ver the less for that]. Which is nothing to our

question about the Degrees of Holiness. For ma∣ny that are first in Time may be least and last in Holiness; and many that are last in Time, may in that little time come to be best and greatest in Ho∣liness: and consequently in Glory. The Para∣ble in Matth. 25. shews that God will give diffe∣rent degrees of glory according to the difference in improvement of our Talents: And the other Para∣ble shews that he will not give out his Glory accor∣ding to mens Time and standing in the Church see∣ing a weaker Christian may be of longer standing, and a stronger of a later coming in: And what shew of discord is there between these? 2. And yet it's doubt ul in the Judgment of good Exposi∣tors, whether the Parable of the penny do speak of Heaven at all or not: or whether it speak not only of the Vocation of the Gentiles, and taking them into the Gospel Church in equality with the Believing Jews: though the Jews being Gods ancient people, had been longer in the Vineyard, and the Gentiles were called but as at the eleventh hour, yet God will make the Gen∣tiles equal in the Grace of Vocation, because in this he hath not engaged himself, but may do with his own as he list: Which ever of these two is the thing intended in the Text, or possibly both, it is certain that this general is the sum of the Parable [That the first may be last, and the last first]: that is, That God will not give men the great∣est reward that were first called: but he never said that he would not reward them most, that had done him the truest service and were highest in Holi∣ness.

Object. But the reason is, [May I not do as I will with my own]. True: but you must remem∣ber

what it is a reason of; even of the Cause in question, and may not by you be extended to other causes without a warrant: You never read that he equally pardoneth the Believer and the unbeliever, or saveth the Regenerate and unre∣generate, and then gives this reason of it, [May I not do as I will with my own]. For this can be no reason for any thing which he hath revealed that he will not do: Prove first that he will do it, and then bring your reasons why; but not before. So that it extendeth not to the case of different Glory upon different degrees of holiness; for this he hath revealed that he will do.

So much (and perhaps too much) to satisfy the doubtful: Now I desire to return to the dull and languishing Christian, and beseech them to remember what a difference there will be be∣tween one Saint and another in Glory! And O who would not aspire after the highest measure of Holiness, in hope of a high degree of Glory? Christian, hadst thou not infinitely rather Love God with the greatest Love than with a less? and be beloved again with the greatest of his Love? I mean, by partaking of the greatest effects of it, and the fullest sense of his everlasting favour? Remember this, and sure it will perswade thee to gird up thy loyns, and run as for the incorrupt∣ible Crown, and press on to the mark for the price of the high Calling, and not to sit down with weak beginnings: especially when the way is so sweet as well as the end: and the greatest Holiness hath here also the greatest spiritual re∣ward; and is attended with the greatest peace and joy (in the ordinary course of Gods dispen∣sations). And when all the knocks and falls

and cries of Christians in this life, proceed from the childish weakness of their spirits: And al∣most all the woes and calamities that attend us, our shames, our pains, our contentions, and divi∣sions, and the lamentable difficulty, (that seems an impossibility) of healing them, or preventing more, All is from the corruptions that are the companions of our weakness: And could we but grow up to a Manhood of understanding, humility, meekness, self-denyal, and the Love of God in Christ, and of one another, we might then have some hope of the Cure of all. Alas that men that are so sensible of the difference be∣tween a weak body and a strong, a sick and a sound, a child and a man, an Ideot and a man of wisdom, though all of them have humane na∣ture; should yet be so little sensible of the great difference between a weak Christian and a strong, a sick and a sound, (comparatively sound) a childish, and a manly wise confirmed Christian! Did you well know the difference, you would shew us that you make a greater mat∣ter of it.

And now Christian Reader, I intreat thee soberly to consider of these twenty Motives, Whether they do not shew thee reason enough to move thee to look after higher things, and not to stay in an infancy of holiness. It is a blessed mercy I confess that God hath given thee a true Conversion, and the smallest measure of the heaven∣ly life: I do not move thee to undervalue it: Nay I am blaming thee for undervaluing it: For if thou didst not undervalue it, thou wouldst earnestly desire more. Thou hast cause to bless

God to all eternity, and to all eternity thou shalt bless him, for making thee a New Creature even a living Member of his Son: And I know that thy condition is unspeakably better than the greatest Prince's or Emperour's upon earth, that is void of Holiness. I know that thou hast still ground of exceeding consolation: I am not ta∣king thy comforts from thee: I know God de∣spiseth not the day of small things: and that Christ will not quench the smoaking Flax, nor break the bruised Reed, nor cast off the poorest Infants of his Family, or lose any one of the Lambs of his Flock. But yet for all this I must tell thee, that there is a great deal of difference in excellen∣cy, and strength, and comfort, and happiness, between one sanctified person and another: And if thou be so apt to be over-covetous of worldly ri∣ches where God forbiddeth it, and limiteth thy desires, and where there is no such necessity or excellency to entice thee; why shouldst thou not cherish that holy Covetousness which God expresly commandeth thee? 1 Cor. 12.31. [Covet earnest∣ly the best gifts]. And which he hath promised a blessing to [Matth. 5.6. Blessed are they which do hunger and thirst after Righteousness, for they shall be filled]. This is not spoken of them that have no righteousness, but of them that have it, and fain would have more: For 1. There is no such Promise made to any that are short of saving Faith. It is not any common Grace that God makes this Promise to, but a special Grace. And 2. It is evident that no man can thus hunger and thirst after righteousness without righteousness: for even this hungring and thirsting is a degree of true Sanctification. You would not take up

with a Cottage or smoaky Cabbin if you could have a Pallace; nor with dry Bread if you could lawfully have plenty; nor with a torn or thred∣bare Coat, if you can have better; nor with a poor laborious toilsome life, in disgrace and the reproach of men, if you could have honour and ease and abundance. And yet will you take up with so poor a stock of holiness! and so dark a mind, and small a measure of heavenly light! and so cold a love to God and glory! and so bar∣ren and common a kind of life? God hath com∣manded you, that having food and raiment, you should therewith be content: but he never com∣manded you that being once Converted and made an Infant in Grace, you should therewith be content: So content you must be as not to murmur; but not so content as not to Desire more.

You can see the difference I doubt not in others, between a little Grace and more: O that you would but see this for your selves! If you have a froward Wife, or Husband, or Child, that hath a harsh, and passionate nature, and hath so much Grace only as to lament this when they are calm∣ed, and to strive against it, but not to forbear the often exercise of it; though such a nature may be pardoned to the penitent, yet it may prove such a thorn in your own side, and such a smoak or continual dropping in your house, as will make you a weary of it. I have oft known men that had Wives of so much folly and passion and un∣ruliness of tongue, that yet they hop'd had some saving Grace, that made them even a weary of their lives, and with that they had met with a gentle nature. And methinks you should know

that corruption in your selves is much more dan∣gerous and hurtful to you than any than can be in Wife or Husband; and should be much more offensive and wearisom and grievous to you. Its a desperate sign of a bad heart, that can bear with corruption in themselves, and cannot bear with it in Wife or Husband, or those that do them wrong by their corruptions. If weakness of Grace do leave your nearest friends thus lyable to wrong and abuse you, and this trouble you; consider that your own weakness leaves you lyable to far greater and offer offences against God; and this should trouble you much more.

Let me give you another instance: If you have a Pastor that is truly godly, and yet is so weak that he can scarce speak with any under∣standing or life, the Message that he should deli∣ver, and withall is undiscreet, and as scandalous as will stand with Grace; what good is this man like to do for all his Godliness! At least you will soon see a lamentable difference between such a one and a judicious, convincing, holy, heavenly, powerful, and unspotted man! O what a blessing is one to the place! and the other may be a grievous judgment; and you would be ready to run away from his Ministry. Why Sirs, if there be so great a difference between Pa∣stor and Pastor, where both have Grace; me∣thinks you should see what a difference there is also between People and People, even where all have Grace. For truly poor Ministers find this to their sorrow in their people, as well as you can find it in them. Some Ministers have a stay∣ed, confirmed, judicious, humble, meek, self-denying, teachable, peaceable, and experienced

people: and these walk comfortably, and guide them peaceably, and labour with them cheerful∣ly; and O what beauty and glory is upon such Assemblies! and what order, and growth and comfort is among them? But alas, how many Ministers have a flock (even of those that we hope are godly) that grieve them by their levi∣ty, or weary them by their unteachable igno∣rance or self-conceitedness, or hinder their la∣bours by errors and quarrels, and perverse op∣position to the truths which they do not under∣stand? So that there is a great difference be∣tween people and people that are godly.

Brethren, it is far from the desire of my heart, to cast any unjust dishonour upon Saints; much less to dishonour the Graces of God in them! No; I take it rather for an honour to that im∣mortal spark, that it can live among its enemies and not be conquered, and in the waters of cor∣ruption, and not be quenched. But yet I must take up a just complaint, that few of us answer the cost of our Redemption and the provisions of God; or are near such a people as our receive∣ings or Professions require we should be. It is one of the most grievous thoughts that ever came to my heart, to observe how the lives of the greatest part of Professors do tend to disho∣nour the power and worth of Grace in the eyes of the World! and that the ungodly should see that Grace doth make no greater a difference, and do no more upon us than it doth! Yea it is a sore temptation oftentimes to Believers, to see that Grace doth no more in the most; but that so many are still a shame to their Profession.

I must confess that I once thought more high∣ly

of Professors as to the measure of their Grace, than experience now will suffer me to think. Little did I think that they had been so unstable, so light, so ignorant, so giddy, as to follow al∣most any that do but whistle them. What a dreadful sight it is to see, how quickly the most odious Heresies do infect and destroy even mul∣titudes of them, and that in a moment, as soon as they appear? the grossest mists of the bottom∣less pit are presently admired as the light of God.

If a Church-divider do but arise, how quickly doth he get Disciples!

If a Papist have but opportunity, he will lightly catch some as oft as he doth cast his net. If he cannot prevail bare-faced, it is but put∣ing on the visor of some other Sect.

Even the odious Heresies of the Quakers them∣selves, and their railings, which an honest Pagan would abhor, do presently find entertainment with Professors; and let the matter or manner be never so sensless, yet is it accepted if it be but zealously put off. O who would have thought that our people that seemed godly should be so greedy of the Devils baits as to catch at any thing, yea and to devour the bare hooks! O who would have thought that so many that seemed lovers of God, would so readily believe every deceiver that speaks against him, if he can but do it with a pious pretence.

Yea if Seekers themselves do but cast in their objections, how many of our people are present∣ly at a loss, and their Faith is muddied, and they are to seek for a Ministry, and to seek for a Church! and to seek for Ordinances, and to seek

for a Scripture, even for the Gospel it self; and therefore it's like they are to seek for a Christ, or to seek for a Religion, if not to seek for God, and for a Heaven.

O sad day! that ever these things should come to pass! and that we are forced to utter them, having no possibility of concealing them from the World! Were these men confirmed and stablished in the Faith? Were these men rooted and built up in Christ? Alas Sirs, if any decei∣vers come among us, how few of our people are able to withstand them, and defend the truth of God against them? but they are catcht up by the Devils Faulconers, as the poor Chickens by the Kite, except those that fly under the wings of a judicious setled Minister.

If an Anabaptist assault their Baptism, how few of them can defend it! And, silly Souls, when they find themselves non-plus't they su∣spect not their own unfurnished understandings, or unexperienced unsetled hearts, but suspect the truth of God, and suspect their Teachers, be they never so far beyond them in knowledg and holiness; as if their Teachers had misled them, when ever these unprofitable Infants are thus stalled.

If a Papist be to plead his cause with them, how few have we that can answer him?

If an Infidel should oppose the Scripture, or Christ himself, how few among us are able to defend them, and solidly give proof either of the truth of Scripture, or of the Faith that they do profess?

And this is not all (though it is a heart-break∣ing case), but even in their Practice, alas, what

remisness and what corruptions do appear! How few in secret do keep any constant watch upon their hearts! and fear and abhor the approach of an evil thought? Nay how few are they that do not leave their fancy almost common, and ordinarily even feed on covetous, proud, malici∣ous, or lustful thoughts, and make no great mat∣ter of it, but live in it from day to day! How few do keep up life and constancy in secret Prayer or Meditation! How few are the Fa∣milies where the Cause and Worship and Go∣vernment of Christ is kept up in life and honour; and where all is not dissolved into a little wea∣ry, disordered, heartless performance?

Look into our Congregations, and judg but by their very looks, and carriage, and gestures, how many even of those that we think the best, do so much as seem to be earnest and serious in Prayer or Praise, when the Church is upon that work! Though it be the highest and noblest part of Worship, and should be done with all the heart and might, and with a participation of a kind of Angelical reverence, devotion, and spi∣rituality; and if it were so, we should see it by some of the signs of reverence and affection: Yet alas, when we think the best of them should be striving with God, or rapt up in his Praises, they do but Hear us Pray as they hear us Preach, and think they have done fair to give us the hear∣ing. They sit on their Seats in Prayer, or use some crooked leaning gesture, perhaps looking up and down about them, perhaps half asleep; but few of them with eyes and hands and hearts lift up to Heaven, do behave themselves as if they believed that they had so nearly to do with

God. I know reverent gestures may easily be counterfeited: but that shews that they are good, when Hypocrites think them a fit cover for Hy∣pocrisie; for they use not to borrow credit from evil, but from some good to be a cover to the evil: And it leaveth the neglects of the godly more unexcusable, when they will not go so far here∣in as hypocrites themselves, nor by their beha∣viour in a publick Ordinance, so much as seem to be seriously imployed with God.

And if we try the Graces, or obedience of Pro∣fessors, alas, how small shall we find them in the most? How little are most acquainted with the life of Faith? How little do they admire the Redeemer and his blessed work? How unac∣quainted are they with the daily use and high improvement of a Saviour; for access to God, and supportation, and corroboration of the Soul, and for conveyance of daily supplies of Grace, and help against our spiritual enemies? How few are they that can rejoyce in tribulation, persecution and bodily distresses, because of the hopes laid up in Heaven? and that can live up∣on a Promise, and comfortably wait on God for the accomplishment? How few that live as men that are content with God alone, and can cheer∣fully leave their flesh, and credit, and worldly estate to his disposal, and be content to want or suffer when he sees it good for them? What re∣pinings and troubles possess our minds if the flesh be not provided for, and if God do but cross us in these worldly things; as if we had made our bargain with him for the flesh, and for this World, and had not taken him alone for our portion? How few can use prosperity in

riches and health and reputation, with a morti∣fied, weaned, heavenly mind? Nay how few are there that do not live much to the pleasure of the Flesh, and pamper it as indulgently under the appearance of temperance and Religion, as others do in grosser wayes? Do but try the godly themselves by plain and faithful reproof of their corruptions, and see how many of them you will find, that will not excuse them and take part with the enemy, and be offended with you for your close reproof. If any of them be over∣taken with a scandalous fault, and the Pastors of the Church shall call them to open Confession, and expression of Repentance, though you would little think a penitent man should once stick at this, and refuse to do any thing that he can do, to repair the honour of God and his Profes∣sion, and to save the Souls of others whom he hath endangered, yet how many will you find that will add a wilful obstinacy to their scandal, and will deliberately refuse so great and clear and necessary a duty: So great is the interest of Self and Flesh in them, and consequently so lit∣tle the interest of Christ, that they will live in impenitency in the eye of the Church, and ven∣ture on the high displeasure of God, come on it what will, and resist the advice of their best and wisest and most impartial friends, rather than they will so far deny themselves as to make such a free and faithful confession. They are many of them so much for holy discipline, that they are ready to fall out with Church and Ministers, and to be gone to a purer society, because it is not exercised. But on whom? On others only, and not upon them. When they need Discipline

themselves how impatient are they of it, and how do they abhor it? and what a stir do they make before they will submit? even more sometimes than a Drunkard or a Swearer, so small is their Repentance and detestation of their sin? where∣by they shew that their zeal for Discipline and Reformation, is much out of pride, that others may be brought to stoop, or be cast out from them; and not out of a sincere desire to have the refine∣ing and humbling benefit of it themselves.

And if any among them be either faulty or reported so to be, who is forwarder than many Professors of Godliness, to backbite them, and speak of their faults when they cannot hear, nor answer for themselves, nor receive any benefit by it; and if another that hates backbiting do but reprove them, they'l slander him also for a defender of mens sin! But when they should go in Christs way, and tell men of their faults, and draw them to Repentance, and if they hear not, take two or three, and speak to them again, how hardly can you draw them to the performance of this duty? What shifts and frivolous excuses have they then? Nay, they will reproach the Church or Minister for not casting such out, or not keeping them from Communion, before they have done, or will be perswaded to do these duties that must go before.

Alas, how little hearty love is there to Christ in his Members, even in them that are confident they love the brethren? How few will do or suffer much for them, or relieve them in their want as suffering with them? How small a matter, a word, a seeming wrong or disrespect will turn their love into estrangedness or bitter∣ness?

If they be tryed by an ill word, or a wrong, how touchy and froward and impatient do they appear: and it's well if they prove not downright malicious, or return not reviling for reviling.

Alas, how much pride prevaileth with many that seem to go far in the way of Piety? How wise are they in their own conceits? How able to judg of controversies, and how much wiser than their Teachers, before they can give a good account of the Catechism, or Fundamental truths? How well do they think of themselves and their own parts and performances? How ill do they bear dis-esteem or under valuing? and needs they must be noted for some body in the world!

How worldly, and close handed and eager of gain, are many that say they despise the World, and take it for their enemy? If any duty be cross to their profit or credit with men, how ob∣stinate are they against it? and such interest hath the flesh in them, that they will hardly be∣lieve that it is their duty.

How censorious are they of others, especially that differ from them in lesser things? and how unapt to judg themselves? O how few are the Christians that are eminent in humility, meek∣ness and self-denyal, that are content to be ac∣counted nothing, so that Christ may be all, and his honour may be secured! that live as men devoted to God, and honour him with their sub∣stance, and freely expend, yea study for advan∣tages, to improve all their riches and interest to his service! How few are they that live as in heaven upon earth, with the World under their

feet, and their hearts above with God their hap∣piness! that feel themselves to live in the work∣ings and warmth of love to God, and make him their delight, and are content with his approba∣tion whoever disapproveth them! that are still groaning or reaching and seeking after him, and long to be with him, to be rid of sin, and see his blessed face, and live in his perfect love and prai∣ses? that love and long for the appearance of Jesus Christ, and can heartily say, Come Lord Jesus, come quickly. How few are they that stand in a day of tryal? If they are tryed but with a foul word, if tryed but with any thing that toucheth their commodity; if tryed but with the emptyest reasonings of deceivers, much more if they be••••yed with the honours and greatness of the World, how few of them stand in tryal, and do not fall and forget themselves, as if they were not the men that they seemed to be before! What then would they prove if they were tryed by the flames?

Mistake me not in all this sad complaint: as I intend not the dishonour of Godliness by this, but of ungodliness, (for it is not because men are god∣ly that they have these faults, but because they are not godly more). So here is no encourage∣ment to the unsanctifyed to think themselves as good as the more Religious, because they are charged with so many faults: Nor do I affirm all these things to be consistent with true Grace that I have here expressed: But only this, that Pro∣fessors that seem godly to others are thus too ma∣ny of them guilty; and those that have true grace may have any of these faults in a mortified degree, though not in a reigning predominant measure.

But, methinks Sirs, you should by this time be convinced and sensible, how much we disho∣nour God by our infirmities! and what a la∣mentable case it is, that the Church should con∣sist of so many infants; and so many should be so little serviceable to God or the common good, but rather be troublers of all about them. Alas that we should reach no higher, that yet no grea∣ter things should be attained. O what an ho∣nour would you be to your Profession, and what a blessing to the Church, if you did but answer the cost and pains of God and man, and answer the high things that you have been acquainted with and profess. That we could but boast of you as God did of Job, and could say to Satan or any of his instruments [Here be Christians root∣ed and stablished in the Faith; try whether you can shake them or make them stagger, and do your worst.]

Here is a man eminent in meek∣ness and humility, and patience and self-denial; discompose and disturb his mind if you can? draw him to pride or immoderate passion, or censoriousness or uncharitableness if you can: Here are a people that are in unity, and knit together in Faith and Love; of one heart, and one soul, and one lip: do your worst to di∣vide them or break them into parties, or draw them into several minds and wayes, or exa∣sperate them against each other. Here are a people established in Mortification, and that have Crucified the Flesh with its affections and lusts! Do your worst to draw them to intem∣perance in eating or drinking or recreations, or any of the delights of the Flesh? or to puff them up by greatness and prosperity, and make

them forget themselves or God. Try them with Riches, or beauty, or vain-glory, or other sensual delights, and see whether they will turn aside, and be ever the less in communion with God, and enticed to forget the joy that is set before them, or will not rather despise your baits, and run away from assuring objects as their greatest dangers! Daunt them if you can by threatnings! Try them by Persecution, by Fire and Sword, and see whether they are not past your shaking, even Rooted, Confirmed and built up in Christ.]

O what a glory would you be to your Pro∣fession, if you could attain to this degree? Could we but truly thus boast of you, we might say our people are Christians of the right strain. But when we must come about you like men in a swoon, and can hardly perceive whether you are alive or dead, and can scarce discern whether you have any Grace or none▪ what a grief is this to our hearts; what a perplexity to us in our admi∣nistrations, not knowing whether comfort or terror be your due: and what a languishing un∣comfortable life is this to your selves in compa∣rison of what you might attain to?

Rouze up your selves Christians, and look af∣ter higher and greater things; and think it not enough that you are barely alive. It is an ex∣ceeding Righteousness that you must have if you will be saved, even exceeding all that the unsan∣ctifyed do attain: For [Except your Righteousness exceed even the Righteousness of Scribes and Phari∣ses, you shall in no case enter into the Kingdom of Heaven, Matth. 5.20.] But it is yet a more ex∣ceeding Righteousness, that you must have if you

will be Confirmed, built up, and abound, and would honour your Profession, and cheerfully, successfully and constantly go on in the Jour∣ney, the race, the warfare that you have begun: You must then exceed your selves, and exceed all the feeble, unstable, wavering, infant-Christians that are about you. And to perswade you yet further to look after this, I shall here annex a few Motives more.

1. Consider Christian, That it is a God of ex∣ceeding infinite greatness, and goodness that thou hast to do with, and therefore it is not small and low matters that are suitable to his service. O if thou hadst but a glimpse of his Glory, thou wouldst say that it is not common things that are meet for such a dreadful Majesty: Hadst thou but a ful∣ler taste of his Goodness, thy heart would say, This pittance of Love and Service is unworthy of him. You will not offer the basest things to a King, much less to the highest King of Kings. [If ye offer the blind for Sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? of∣fer it now to thy Governour: Will he be pleased with thee or accept thy person, saith the Lord of Hosts?] Mal. 1.8. And verse 12, 13, 14. But ye have pro∣faned it (his great name) in that ye say, The Table of the Lord is polluted, and the fruit thereof, his meat is contemptible: Ye have said also, What a weariness is it, and ye have snuffed at it saith the Lord of Hosts, and ye brought that which was torn, and the lame and the sick: thus ye brought an offer∣ing: should I accept this of your hand saith the Lord! But cursed be the deceiver, which hath in his

Flock a Male, and voweth and Sacrificeth to the Lord a corrupt thing: for I am a great King saith the Lord of Hosts, and my Name is dreadful among the Heathen.] If you better knew the Majesty of God, you would knew that the best is too little for him, and trifling is not tollerable in his ser∣vice. When Nadab and Abibu ventured with false fire to his Altar, and he smote them dead, he silenced Aaron with this reason of his Judg∣ment [I will be sanctified in them that come nigh me, and before all the people will I be glorified,] Lov. 10.1, 2, 3. That is, I will have nothing common of∣fered to me, but be served with my own holy pe∣culiar service. When the Bethshemites were smitten dead, 50070 men of them, they found that God would not be dallyed with, and cryed out [Who is able to stand before this holy Lord God? 1 Sam. 6.20.

2. Consider also, It was an exceeding great price that was payed for your Redemption: For you were not redeemed with corruptible things, as Silver and Gold from your vain conversation, received by tradition from your Fathers, but by the precious blood of Jesus Christ, 1 Pet. 1.18, 19. It was an ex∣ceeding great Love that was manifested by God the Father and by Christ in this work of Re∣demption; such as even paseth Angels and men to study it and comprehend it, 1 Pet. 1.12. Eph. 3.18, 19. And should all this be answered but with triss••ng from you? Should such a matchless Miracle of Love, be answered with no greater 〈◊〉〈◊〉? especially when you were purposely 〈◊〉〈◊〉 from all iniquity, that you might be sanctified 〈◊〉〈◊〉 a peculiar people, zealous of good works, 〈◊〉〈◊〉. 14. It being therefore so great a price that

you are bought with, remember that you are none of your own, but must glorify him that bought you, in body and spirit, 1. Cor. 6.20.

3. Consider also, that it is not a small, but an exceeding glory that is promised you in the Gospel, and which you live in hope to possess for ever: And therefore it should be an exceeding Love that you should have to it, and an exceeding care that you should have of it. Make light of Heaven, and make light of all. Truly it is an unsuitable un∣reasonable thing, to have one low thought, or one careless word, or one cold Prayer or other performance, about such a matter as eternal glo∣ry. Shall such a thing as Heaven be coldly, or carelesly minded and sought after? Shall the endless fruition of God in glory: be look't at with sleepy heartless wishes. I tell you Sirs, if you will have such high hopes, you must have high and strong endeavours! A slow pace becomes not him that travelleth to such a home as this. If you are resolved for Heaven, behave your selves accordingly. A gracious, reverent, godly frame of spirit, producing an acceptable service of God, is fit for them that look to receive the Kingdom that cannot be moved, Heb. 12.18. The believing thoughts of the end of all our labours, must needs convince us that we should be stedfast and unmoveable, alwaies abounding in the work of the Lord, 1 Cor. 15.58. O heatken thou sleepy sloth∣ful Christian! Doth not God call, and Conscience call, Awake, and up be doing man; for it is for Heaven! Hearken thou negligent, lazy Christi∣an! Do not God and Conscience call out to thee, O man, make hast and mend thy pace, it is for Heaven! Hearken thou cowardly saint hearted

Christian; Do not God and Conscience call out to thee! Arm man, and see thou stand thy ground; do not give back, nor look behind thee; but fall on, and fight in the strength of Christ; for it is for the Crown of endless glory]! O what a heart hath that man, that will not be heartned with such calls as these? Methinks the very name of God and Hea∣ven should awaken you and make you stir, if there be any stirring power within you! Remiss∣ness in wordly matters hath an excuse, for they are but trifles: but flackness in the matters of Salvation, is made unexcusable by the greatness of those matters. O let the noble greatness of your Hopes appear in the Resolvedness, exactness and diligence of your lives.

4. Consider also, that it is not only low and smal∣ler Mercies that you receive from God; but mercies innumerable, and inestimable and exceeding great. And therefore it is not cold affections, and dull endeavours, that you should return to God for all these mercies. Mercy brought you into the World; and Mercy hath nourished you and bred you up; and Mercy hath defended and maintained you, and plentifully provided for you. Your bodies live upon it: Your Souls were recovered by it: It gave you your being: It rescued you from misery: It saveth you from sin, and Satan, and your Selves: All that you have at the present, you hold by it: All that you can hope for, for the future must be from it. It is most sweet in quality: what sweeter to mi∣serable souls than Mercy? It is exceeding great in quantity! [The Mercy of the Lord is in the Heavens, and his faithfulness reacheth to the Clouds. His Righteousness is like the great Mountains; His

Iudgments are a great deep.] Psal. 36.5, 6. [O how great is his goodness which he hath laid up for them that fear him? which he hath for them that trust in him before the sons of men!] Psal. 31.19. [His Mercy is great unto the Heavens, and his truth unto the Clouds,] Psal. 57.10. And O what an insensible heart hath he that doth not understand the voice of all this wondrous mercy? Doubt∣less it speaketh the plainest language in the World: commanding great returns from us of Love, and praise, and obedience to the bounti∣ful bestower of them. With David we must say, [Blessed be the Lord, for he hath shewed me mar∣vellous kindness in a strong City; O Love the Lord all ye his Saints, for the Lord preserveth all the faith∣full,] Psal. 31.21, 23. [Teach me thy way O Lord; I will walk in thy truth: Vnite my heart to fear thy Name. I will praise thee O Lord my God, with all my heart: and I will glorify thy name for evermore, for great is thy mercy towards me; and thou hast de∣livered my Soul from the lowest Hell,] Psal. 86.11, 12, 13. Vnspeakable Mercies must needs be felt in deep impressions, and be so savoury with the Gracious soul, that methinks it should work us to the highest resolutions: Unthankfulness is a crime that Heathens did detest: And it is exceed∣ing great unthankfulness, if we have not exceeding great love and obedience, under such exceeding great and many mercies as we possess.

5. Consider, that they are exceeding great helps and means, that you possess, to further your ho∣liness and obedience to God: and therefore your ho∣liness and obedience should also be exceeding great. You have all the Book of Nature to instruct you. Every Creature may teach you God, and calls

loud upon you to perswade your hearts yet nearer to him. Every work of disposing Provi∣dence is an instructer and perswader of you. Eve∣ry leaf and line of Scripture is a guide or spur to you. You have Ministers able and willing to help you: You have the help of the Communion of Saints: the help of the examples of the good; and the warnings of the Judgments of God upon the wicked: the helps of Sermons, the helps of Sacraments; the helps of Prayer and holy Medi∣tation and Conference; Mercies to encourage you; Afflictions to excite you. What more would you have? And yet will you be Infants, and do no more with all your helps? But this I toucht upon before.

6. It is an exceeding great necessity that is upon you: And therefore your Resolutions should be exceeding high, and your diligence exceeding great. For all you are Converted, your Salvati∣on lyeth yet upon your stability and perseverance, Col. 1.22, 23. [Christ hath reconciled you in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight; if ye continue in the Faith grounded and setled and be not moved away from the hope of the Gospel which you have heard.] God will not be an accepter of persons! You must stick to his terms, if you will partake of his Salvation. He will not make two words with you. He hath told you what he expecteth of you; and that he will have. Death will not be bribed, nor put by. Judgment is comming on. There is no shifting out of the hands of God. And under such pressing neces∣sities as these, what Christians should we be? How stable, and abundant in Faith and Righ∣teousness.

7. It is a great account that you have to make, and therefore a great preparation that should be made. When you shall be brought before the living God, and all your times, and thoughts, and waies, must be called over, and you see what follows, and are waiting for the final doom, then there will be no dull thoughts in your hearts; all will be then lively, and quite above this careless frame. Then even the wicked will have strong desires, [O that we had taken another course! that we had but prevented this dreadful doom, whatever it had cost us]! And should not believers now, be awakened to great and careful preparations, for such a day as this?

8. For trifles here are great endeavours used. To climb up into honour or riches in the World; to satisfy the flesh; to lay up a treasure on earth, and labour for the meat that perisheth. O what endeavours then should be used, for the heavenly everlasting treasure?

9. Consider also, How forward and diligent should those men be, that are sure they can never go too high, nor be too diligent, when they have done their best? Nay that are certain, that the best do come so abundantly short, that they must after sit down and lament that they were no better. O there is not the holiest Saint on earth, but will confess with lamentation, how little his love to God is in comparison of what it should be? how short all falls below our duty, below the glorious Majesty of God; below the precious love of Christ; below the worth of precious Souls; below the weight of endless glory; below the Mercies that should warm our hearts; below the great necessity that is on us; and consequently

below their own desires. Look therefore after greater things, while you may attain them.

10. Lastly, Consider what abundance of great engagements are on you, that are sincere Believers, more than upon others.

1. You are nearlyer related to Christ than any others are. And therefore you should be more tender of offending him, and more eminent in love and service to him. You are his houshold-servants; and will you not labour for him and stick to him? You are his friends; and should a friend abuse him? should not a friend be faithful? You are his dear adopted children, and his Spouse: and should not you be faithful to him to the death? Should not all the love and service that you have be his? Isa. 1.2, 3. Mal. 1.10. Gal. 5.4.

2. You have bound your selves to him by more serious frequent vows and Covenants than other men have done? How many persons and places and necessities of yours, can witness against you if you be not firm and forward for the Lord. As Joshua said to Israel, Josh. 24.27. [Behold this stone, it shall be a witness unto you, lest you deny your God.] So I may say, the places where you have kneeled, and prayed, and promised, will be wit∣nesses against you, if you be not firm to God: the Churches that you have assembled in, the places you have walked in, in your solitary Me∣ditations; the persons that have heard your pro∣mises and professions; the World about you that hath seen your forwardness, will all witness against you if you be not firm.

3. It is you that have the life and kernel of mer∣cies; Others have but the crums that fall from your Tables: Others have common mercies, but

you have the great and special mercies that ac∣company Salvation: All things are yours, and should not you be Christs? 1 Cor. 3.21, 22. Of you it is that God is so exceeding tender, that he chargeth your enemies not to touch you, and tells them that touch you, that they touch the Ap∣ple of his eye, Zech. 2.8. And should not you a∣bound in love and holiness? and should you not be as tender of his favour and his law, and ho∣nour, as of the Apple of your eye? Should not he that toucheth the Name, and Law, and Ho∣nour of God, by profaning them by sin, be as one that toucheth the Apple of your eye.

4. You have a spirit and heavenly Life within you, which the rest of the World are unacquainted with. And can you think it is not somthing extraordinary that God must needs expect from you? Will you not walk in the Spirit which is given you, and mortify the flesh by it? Gal. 5.16, 17, 24. Is there not more expected from the living than the dead: Surely he that hath made you New Creatures, and made you parta∣kers of the Divine nature, doth expect somwhat Divine in your affections and devotions, and that you be somwhat more than men.

5. Moreover, it is you above others, for whom the Word and Messengers of God are sent! We must speak to all! but it is you that Gods special eye is upon; it is your Salvation that he intends to accomplish by us, Luke 4.26, 27. There were ma∣ny Widdows in the dayes of Elias, and many Lepers in the dayes of Ehsha: but it was but to one of them that the Prophet was sent! We make the un∣godly multitude even rage against us, and Mini∣sters are hated, for magnifying the Grace of God

to you, and declaring his special love to you a∣bove others? When Christ himself had spoken the fore-cited words, its said in the next Verses 28, 29. that [All they in the Synagogue when they heard these things, were filled with wrath, and rose up and thrust him out of the City, and led him to the brow of the hill whereon their City was built, that they might cast him down headlong.] This was the entertainment of Christ himself when he did but declare how few it is that God will save, and for whole sakes he specially sends his Messengers. And must we incur all this for magnifying you, and will you dishonour your selves? Is all our study and labour for you, and our lives for you, and all things for you; and will not you be wholly, and to the utmost of your strength for God? Are you cull'd out of all the World for Salvation, and will you not answer this admira∣ble differencing Grace, by an admirable difference from those that must perish, and by an admira∣ble excellency in meekness, humility, self∣denial, and heavenliness, above other men?

6. Moreover, you know more, and have a great∣er experience to assist you than others have; and therefore you should excel them accordingly. Others have but heard of the odiousness of sin, but you have seen and felt it. Others have heard of Gods displeasure; but you have tasted it to the breaking or bruising of your hearts! You have been warned at the very quick, as if Christ had spoken to your very flesh and Bones, [Go thy way, sin no more, left a worse thing come unto thee.] And as Ezra said, Chap. 9.13. After all that is come upon us, should we again break thy Com∣mandements, wouldst thou not be angry with us till

thou hadst consumed us?] So, if after all your spi∣ritual experiences, after so many tasts of the bitterness of sin, and groans, and prayers, and cryes against it, you shall yet live as like to the wicked as you dare, and be familiar with that which hath cost you so dear? how do you think that God must take this at your hands? You have tasted of the sweetness of the Love of Christ, and wondered at the unspeakable Ri∣ches of his Grace? You have tasted the sweetness of the hopes of Glory, and of the powers of the World to come. You have perceived the ne∣cessity and excellency of holiness, by inward ex∣perience! And if after all this you will draggle on the earth, and live below your own experi∣ences, contenting your selves with an Infancy of Love, and Life, and fruitfulness, how much do you then transgress against the Rules of Reason, and of Equity?

7. Moreover, All the World expecteth much more from you, than from any others. God expecteth more from you; for he hath given you more, and meaneth to do more for you? Must you be in the eternal Joyes of Heaven, when all your unsanctified Neighbours are in torments, and yet will you not more endeavour to excel them? Is it not unreasonable to expect to be set eternally at so vast a distance from the ungodly world, even as far as Heaven is from Hell, and yet to be con∣tent to differ here but a little from them in Ho∣liness? The Lord knows that poor forsaken im∣penitent sinners will do no better; but rage and be confident till they are past remedy: He looks for no better from them than to neglect him, and slight his Son, and Word, and Wayes; and

to go on in Worldliness and fleshly living; to be filthy still, and careless, and presumptuous and self-conceited still. But it's higher matters that he expects from you; and good reason, he hath done more for you, and prepared you for better things! The Ministers of Christ do look for lit∣tle better from many of their poor ignorant un∣godly Neighbours, but even to rub out their dayes in security and self-deceit, and to be bar∣ren after all their labours, if not to hate us for seeking to have saved them. But it's you that their eyes are most upon; and you that their hearts are most upon. Their comfort, and the fruit of their lives, lyes much in your hands: saith Paul 1 Thess. 3.7, 8, 9. [Brethren we were comforted over you, in all our affliction and distress, by your Faith: For now we live, if you stand fast in the Lord! For what thanks can we render to God a∣gain for you, for all the joy wherewith we joy for your sakes before our God: Night and day Praying ex∣ceedingly, that we might see your face, and might perfect that which is lacking in your Faith.] You see here, that your Pastors lives are in your hands: If you stand fast, they live. For the end of life is more then life; and your Salvation is the end of our lives. If the impenitent world reproach us, and abuse and persecute us; we suffer it joy∣fully, as long as our work goeth on with you. But when you are at a stand: When you are bar∣ren and scandalous, and passionate, and disho∣nour your Profession, and put us in fears left we have bestowed all our labour on you in vain; this breaks our hearts above any worldly cross whatsoever. O when the people that we should rejoyce and glory in shall prove unruly, self-conceited,

peevish, proud, every one running his own way, falling into divisions, contentions, or scandals, this is the killing of the comforts of your Ministers: When the ungodly shall hit us in the teeth with your scandals or divisions, and say, [These are the godly people that you boasted of, see now what is become of them,] this is the smoak to our eyes, and the gall and Vinegar that's gi∣ven us by the Adversary: and though still we know that our reward is with the Lord, yet can we not choose but be wounded for your sakes, and for the sake of the Cause and Name of God.

Yea the World it self expecteth more from you than others. When men talk of great matters, and profess as every Christian doth, to look for the greatest matters of eternity, and to live for no lower things, than everlasting fellowship with God and Angels, no wonder then if the World do look for extraordinary matters from you. If you tell them of reaching Heaven, they will look to see you wing'd like Angels, and not to creep on earth like worms. If you say that you are more than men, they look you should shew it by doing more than men can do; even by de∣nying your selves and forgiving injuries, and lo∣ving your enemies, and blessing those that curse you, and contemning this World, and having your conversation in Heaven. O Sirs, believe it, it is not small or common things that will sa∣tisfy the expectations of God or men, of Mini∣sters, or of the World themselves, concerning you.

8. Yea moreover, God himself doth make his boast of you, and call out the World to observe your

excellency: he sets you up as the light of the World to be beheld by others. He calls you in his Word, [his peculiar treasure above all people, Exod. 19.5. Deut. 14.3. Psal. 135.••. a peculiar People, purified, and zealous of good works, Tit. 2.14. He called you [a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar people, that ye should shew forth the praises of him that hath called you out of darkness into his marvellous light: ye are as lively stones, built up a spiritual house, an holy Priesthood, to offer up spiritual Sacrifice, acceptable to God, by Jesus Christ, 1 Pet. 2.5, 9.] You are born again, not of corruptible seed, but of incorrupti∣ble, 1 Pet. 1.23. and are made meet to be partakers of the inheritance of the Saints in light. God hath delivered you from the power of darkness, and trans∣lated you, into the Kingdom of his dear Son, in whom you have redemption through his bloud, the remission of sins, Col. 1.12, 13, 14.] The spirit it self bear∣eth witness with our spirit, that we are the children of God: and if children, then Heirs; Heirs of God, and joynt Heirs with Christ, Rom. 8.16, 17. [All things shall work together for your good: He that spared not his own Son, but gave him up for us all, how shall he not with him also freely give us all things] Vers. 28.32. Nothing but the illuminated Soul can discern the riches of the glory of Gods inheri∣tance in the Saints, and what is the exceeding great∣ness of his power to us-ward who believe, according to the work of his mighty power, Eph. 1.18, 19. When we were dead in sins, he hath quickned us toge∣ther with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Je∣sus: that in the ages to come he might shew the ex∣ceeding Riches of his Grace in his kindness towards

us through Jesus Christ. He hath brough us nigh that were far off, so that by one spirit we have access to the Father by Christ; and are now no more stran∣gers and forreigners, but fellow Citizens of the Saints, and of the houshold of God, Eph. 2.5, 6, 7, 13, 17, 18, 19. [We are members of the body of Christ; we are come to Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and an innumerable company of Angels, to the general Assembly and Church of the first born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, Heb. 12.22, 23, 24.

Brethren, shall the Lord speak all this, and more than this, in the Scripture of your Glory, and will you not prove your selves glorious; and study to make good this precious word? Doth he say, The righteous is more excellent than his Neighbour, Prov. 12.26. and will you not stu∣dy to shew your selves more excellent indeed? Shall all these high things be spoken of you, and will you live so far below them all? What a hainous wrong is this to God? He sticks not in boasting of you, to call you his jewells, Mal. 3.17. and tells the world he will make them one day discern the difference between the Righteous and the wicked, between him that serveth God, and him that serveth him not, verse 18. He tells the World that his coming in Judgment will be to be glorified in his Saints, and to be admired in them that believe, 2 Thess. 1.10. It's openly Professed by the Apo∣stle John [We know that we are of God, and the whole World lyeth in wicked••••••••, 1 John 5.19. He chal∣lengeth any to condemn you, or lay any thing to

your charge, professing that it is he that justifieth you; casting the Saints into admiration by his love, [What shall we say to these things? if God be for us, who can be against us? Rom. 8.31. He challengeth Tribulation, Distress, Persecution, Fa∣mine, or Nakedness, Peril or Sword, to separate you if they can from the Love of God. He challengeth Death and Life, Angels, Principalities and Powers, things present, and things to come, height and depth or any other Creature, to separate you, if they are able from the love of God in Christ Jesus our Lord, Rom. 8.35, 37, 38, 39. Shall the Lord of Hea∣ven thus make his boast of you to all the World, and will you not make good his boasting? Yea I must tell you, he will see that it be made good to a word! and if you be not careful of it your selves, and it be not made good in you, then you are not the people that God thus boasteth of. He tells the greatest Persecutors to their fa∣ces, that the meek, the humble, little ones of his Flock have their Angels beholding the face of God in Heaven, Matth. 18.10. and that at the great and dreadful day of Judgment they shall be set at his right hand as his Sheep, with a [Come ye bles∣sed, inherit the Kingdom,] when others are set at his left hand as Goats, with a [Go ye cursed into everlasting Fire,] Matth. 25. He tells the world, that he that receiveth a Converted man, that is become as a little Child, receiveth Christ himself: and that whoever shall offend one of these little ones that believe in him, it were better for him that a Milstone were hanged about his neck, and he were drowned in the depth of the Sea, Matth. 18.3, 4, 5, 6. Mark 9.42. Luke 17.2.

O Sirs, must God be thus wonderfully tender

of you, and will you not now be very tender of his interest and your duty? Shall he thus diffe∣rence you from all the rest of the world, and will you not study to declare the difference? The ungodly even gnash the teeth at Ministers, and Scriptures, and Christ himself, for making such a difference between them and you; and will you not let them see that it is not without cause? I intreat you, I require you, in the Name of God, see that you answer these high commendations, and shew us that God hath not boasted of you beyond your worth?

9. Consider this as the highest Motive of all? God doth not only magnify you and boast of you; but also he hath made you the living Images of his blessed self, his Son Jesus Christ, his Spirit and his holy Word; and so he hath exposed himself, his Son, his Spi∣rit, and his Word, to be censured by the World, accor∣ding to your lives.

The express Image of the Fathers person is the Son, Heb. 1.3. The Son is declared to the World by the Holy Ghost: The Holy Ghost hath en∣dited the Holy Scriptures, which therefore bear the Image of Father, Son, and Holy Ghost. This holy Word, both Law and Promise is written on your hearts, and put into your inner parts, by the s••me spirit, 2 Cor. 3.3. Heb. 8.13. and 10.16. So that as God hath imprinted his holy nature in the Scripture, so hath he made this word the Seal, to imprint again his Image on your hearts. And you know that common eyes can better di∣scern the Image in the Wax than on the Seal. Though I know that the hardness of the Wax, or somthing lying between, or the imperfect ap∣plication, may cause an imperfection in the I∣mage

on the Wax, when yet the Image on the Seal is perfect: And therefore the World hath no just cause to censure God, or Christ, or the Spirit, or the Word, to be imperfect because that you are so: But yet they will do it, and their temptation is great. O Sirs, how would your Prince take it of you, or how would your poor∣est friend take it of you, if you should hang forth a deformed picture of them to the view of all that shall pass by: and should represent them as blind, or leprous, or lame, wanting a leg or an arm or an eye? Would they not say that you unworthily exposed them to scorn? So if you will take on you to be the living Images of God, of Christ, of the Spirit, and the Word; and yet will be blind, and worldly, and passionate, and proud, and untruly, and obstinate, or lazy and negligent, and little differing from those that bear the Image of the Devil; what do you but Proclaim that the Image of God, and of Satan and the World do little differ! and that God is thus unrighteous and unholy as you are.

10. Lastly Consider, That the faithful servants of Christ are few; and therefore if those few disho∣nour him, and prove not fast to him; what do you but provoke him to forsake all the World, and make an end of all the Sons of men. It is but a little flock to whom he will give the Kingdom, Luke 12.32. It is but a few from whom God expecteth any great matter: And shall those few prove deceit∣ful to him? It must be you or none that must honour the Gospel! You or none that must be exemplary to the World; and shall it be none at all? Shall all the Workmanship of God abuse him? Shall he have no honour from any infe∣riour

Creature? How can you then expect that he should preserve the World? For will he be at so much care to keep up a World to dishonour and abuse him? If the turning of mens hearts pre∣vent it not, he would come and smite the earth with a Curse, Mal. 4.6. For the Land that beareth Thorns and Bryars, is rejected, and is nigh unto Cur∣sing, whose end is to be burned, Heb. 6.7, 8. If there∣fore Israel play the Harlot, yet let not Judah sin, Hos. 4.15. If the Vessels of wrath prepared to destruction, will be blind and sensual and filthy still; yet let pollution be far from the sanctified. Such were some of you, but ye are washed, ye are san∣ctified, ye are justified, 1 Cor. 6.11. O let the Lord be magnified in his Saints: Blot not out his Image: Receive not his impressions defe∣ctively and by the halves. Let the Name of the most holy one be written in your very foreheads. O that you would be so tender of the honour of the Lord, and shine forth so brightly in Holyness and Righteousness, that he that runs might read whose servants you are, and know the Image & Superscription of God, upon the face of your con∣versations! that as clearly as light is seen in and from the Sun, and the power and wisdom and goodness of God, is seen in the frame of the Cre∣ation, and of Scripture: so might the same shine forth in you; that you might be Holy as God is Holy, 1 Pet. 1.16. and perfect as your heavenly Fa∣ther is perfect, Matth. 5.48. that they that would know God, may see him in his Saints, where his Image is, or should be so lively and discernable. And they that cannot read and understand the Scripture, or the works of Creation or disposing∣Providence, may read and understand the ho∣ly

and heavenly representations of your lives.

Men are apt to look after Images of the God∣head, because they are carnal and far from God: O you that are appointed to bear his Image, see that you so represent him to the eyes of the world as may be to his glory and not to his dishonour, and take not the Name of God in vain.

It is so desirable for God, and for the Church, and for your own peace and happiness, that Christians should grow up to a ripeness in Grace, and be rooted, built up, confirmed, and abound, according to my Text, that it hath drawn out from me all these words of exhortation thereun∣to: Though one would think, that to men of such holy Principles and experience it should be more than needs: But if all will but serve to awaken the weak to a diligent progress, I shall be glad, and have my end. The great matter that I intended, when I began this discourse, is yet behind; and that is, the giving you such Directions as may tend to your Confirmation and perseverance: Which I shall now proceed to: But I intreat every Reader that hath any spark of Grace in his Soul, that he will resolve to put these Directions in practice, and turn them not off with a bare perusal, or approbation. Let me reap but thus much fruit of all my fore∣going Exhortations, and I shall not think my labour lost.