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.

XX. DIRECTIONS FOR CONFIRMATION In a state of Grace. (Book 2)

DIRECT. I. Be sure that the Foundation be well laid, both in your Heads and Hearts; or else you can ne∣ver attain to Confirmation, nor be savingly built up.

TO this end you must know what the Foundation is, and how it must be soundly laid. The Foundation hath two parts or respects, according to the faculties of the Soul where it must be laid. The first is the Truth of the Doctrine and Matter, and the se∣cond is the Goodness of it. As True, the Foun∣dation is laid in our Understandings: as Good, it is laid in the Will. Concerning both these, we must therefore first consider of the matter of the Foundation, and then of the Manner how that must be received or laid. And the Foundation is that matter, or object of our Faith and Hope, and

Love, which is Essential to a Christian; that is, to the Christian saving Faith, hope and love. This hath been alwayes contained in our Baptism, be∣cause Baptizing us is making us visible Christians, or the solemn entrance into the state of Christia∣nity. As therefore we are Baptized into the name of the Father, Son, and Holy Ghost, renoun∣cing the Flesh, the World, and the Devil; so the doing of this unfeignedly, without equivocation, ac∣cording to the Scripture sense of the words, is the Essence of Christianity, or the right laying of the Foundation. So that the Foundation-Principal, or Fundamental Matter, is God, the Father, Son, and Holy Ghost: The Secondary Foundation, or Fun∣damental Doctrine, is those Scripture Propositions that express our Faith in God the Father, Son and Holy Ghost. When we name the three persons as the object of the Christian Faith, we express names of Relation, which contain both the persons, nature, and Offices, or undertaken works: With∣out either of which, God were not God, and Christ were not Christ, and the Holy Ghost were not in the sense of our Articles of Faith, the Holy Ghost. As we must therfore believe that there is One only God: So we must believe that God the Father is the First in the holy Trinity of persons: that the whole Godhead is perfect and infinite in Being, and Power, and Wisdom, and Goodness, (in which all his Attributes are comprehended; but yet a distinct understanding of them all is not of ab∣solute necessity to Salvation.) That this God is the Creator, Preserver, and Disposer of all things, and the Owner and Ruler of Mankind, most just, and merciful: that as he is the Beginning of all, so he is the Ultimate end, and the Chief Good of

man, which before all things else, must be loved and sought. This is to be believed concerning the Godhead, and the Father in person. Con∣cerning the Son, we must moreover believe, that he is the same God with the Father, the second person in Trinity, in carnate and so become man, by a personal union of the Godhead and Man∣hood: That he was without Original or actual sin, having a sinless nature, and a sinless life; that he fulfilled all Righteousness, and was put to death as a Sacrifice for our sins, and gave him∣self a Ransome for us, and being buried, he rose again from the dead, and afterward ascended in∣to Heaven, where he is Lord of all, and interce∣deth for Believers; that he will come again and raise the dead, and judg the World, the Righte∣ous to everlasting Life, and the Wicked to ever∣lasting punishment: that this is the only Re∣deemer, the Way, the Truth, and the Life, neither is their access to the Father but by him, nor Salva∣tion in any other. Concerning the Holy Ghost, we must believe that he is the same One God, the third person in Trinity, sent by the Father and the Son to inspire the Prophets and Apo∣stles; and that the Doctrine inspired and mira∣culously attested by him is true: that he is the sanctifier of those that shall be saved, renewing them after the Image of God in Holiness and Righteousness, giving them true Repentance, Faith, Hope, Love, and sincere Obedience; causing them to overcome the Flesh, the World and the Devil; thus gathering a Holy Church on earth to Christ, who have by his Bloud the pardon of all their sins, and shall have everlast∣ing blessedness with God.]

This is the Essence of the Christian Faith as to the Matter of it. As to the Manner of Receiving it by the understanding, 1. It must be received as Certain truth of Gods Revelation, upon the cre∣dit of his Word, by a lively effectual belief; pierce∣ing so deep, as is necessary for its prevalency with the Will. 2. And it must be Entirely re∣ceived, and not only a part of it: Though all men have not so exactly formed distinct appre∣hensions of every member of this belief, as some have, yet all true Christians have a true apprehen∣sion of them. We feel by daily experience, that with the wisest, some matters are truly under∣stood by us, which yet are not so distinctly and clearly understood, as to be ready for an expression. I have oft in matters that I am but studying, a light that gives me a general imperfect but true conception, which I cannot yet express; but when another hath helped me to form my con∣ception, I can quickly and truly say, that was it that I had an unformed apprehension of before, and it that I meant, but could not utter; not so much for want of words, as for want of a full and distinct conception.

2. The Matter of our Christianity to be Re∣ceived by the Will, is as followeth. As we must consent to all the forementioned truths by the Belief of the understanding, so the pure God∣head must be Received as the Fountain and our End: the Father as our Owner, Ruler, and Bene∣factor, on the title of Creation and Redemption; and as our everlasting happiness. The Son as our only Saviour by Redemption, bringing us par∣don, reconciliation, holiness and glory, and deli∣vering us from sin and Satan, and the wrath and

Curse of God, and from Hell. The Holy Ghost as our Guide and Sanctifier. All which contain∣eth our Renouncing the Flesh, the World, and the Devil, and carnal Self that is the point of their Unity and heart of the old Man. This is the Good that must be embraced, or accepted by the will.

And secondly as to the Manner, of Receiving it, it must be done Vnfeignedly, Resolvedly, unre∣servedly or absolutely, and habitually, by an in∣ward Covenanting of the heart, as I have formerly explained it. And this is the Essence of Christia∣nity; This is true Believing in God, the Father, Son, and Holy Ghost: This is the Foundation, and this is the right laying of it.

And now the thing that I am perswading you to is, to see that this Foundation be surely laid, in Head and Heart.

And 1. That it may be surely laid in the Head, you must labour, 1. To understand these Articles. And 2. to see the Evidence of their verity, that you may firmly believe them. And 3. To Consider of the worth and necessity of the matter revealed in them, that your Judgments may most highly esteem it. This is the sure lay∣ing the Foundation in the Head.

To these ends you should first learn some Ca∣techism, and be well acquainted with the Princi∣ples of Religion: and also be much in reading or hearing the holy Scripture, and enquiring of your Teachers, and others that can help you; and see that you take your work before you, and step not higher till this be done. And then all other following truths and Duties and promised benefits must all be so learnt as to be built upon this

foundation, and joyned to it, as receiving their life and strength from hence; and never lookt upon as separated from this; nor as more ex∣cellent and necessary.

For want of learning well, and believing soundly, these Principles, Essentials, or Funda∣mentals of Christianity, some of our people can go no further, but stand all their dayes in their ignorance, at a non-plus: Some of them go on in a blind Profession, deceiving themselves by building upon the Sand, and hold true Doctrine by a false unsound belief of it: And when the Flouds and storms do beat upon their building, it falls, and great is the fall thereof. With some of them it falls upon the first assault of any Se∣ducer, that hath interest in them, or advantage on them: and abundance swallow up Errors, be∣cause they never well understood, or Firmly believ'd Fundamental Truths. With others of them, the building falls not until death, because they lived not under any shaking temptations. But it be∣ing but a perseverance in an unfound Professi∣on, will nevertheless be ineffectual to their Sal∣vation.

2. When you have thus laid the Foundation in your understanding, be sure above all that it be firmly laid in your Heart or Will. Take heed lest you should prove false and unstedfast in the holy Covenant: and lest you should take in the Word but into the furnace of the Soul, and not give it depth of earth and rooting; and lest you should come to Christ but as a servant upon try∣all, and make an absolute resignation of your selves to him: Of which I warned you in the former Directions.

O this is it that makes our people fall so fast in a day of tryal: some shrink in adversity; and some are enticed away by prosperity: Greatness and honour deceiveth one, and riches run away with another, and fleshly pleasure poison a third, and his Conscience, Religion, Salvation and all he Sacrificeth to his belly, and swalloweth it down his throat; and all the Love, and good∣ness of God, the Bloud of Christ, the workings of the Spirit, the Precepts and Promises and Threatnings of the Word, and the joy and tor∣ments which once they seemed to believe, all are forgotten, or have lost their force: And all because the Foundation was not laid well at the first. But because this was the very business of the former Directions, I will dismiss it now.

DIRECT. II. Think not that all is done when once you are Converted; but remember that the work of your Christianity then comes in, and must be as long as the time of your lives.

OF this also I shall say but little, because it is the drift of all the moving Considerations before-going. I doubt it is the undoing of ma∣ny to imagine, that if once they are sanctified, they are so sure in the hands of Christ, that they have no more care to take, nor no more danger to be afraid of, and at last think that they have no more to do, as of necessity to Salvation: and

thus prove that indeed they were never sanctifi∣ed. I confess when a man is truly Converted, the principal part of his danger is over: he is safe in the love and care of Christ, and none can take him out of his hands. But this is but part of the truth: the other part must be taken with it, or we deceive our selves. There is still a great deal of work before us; and Holiness is still the way to happiness: and much care and diligence is required at our hands: And it is no more certain that we shall be saved by Christ, than it is that we shall be kept in Faith, and love, and holy obedience by him. It is as true that none can separate us from the Love of God, and from a care to please him, and from a holy diligence in the work of our Salvation, as that none can take us out of his hands, and bring us into a state of con∣demnation. He that is resolved to bring us to Glory, is as much resolved to bring us to it by perseverance in Holiness and diligent obedience; for he never decreeth one without the other; and he will never save us by any other way.

Indeed when we are Converted we have esca∣ped many and grievous dangers; but yet there are many more before us, which we must by care and diligence escape. We are transl••ted from death to life, but not from earth to heaven. We have the life of Grace, but yet we are short of the life of Glory. And why have we the life of Grace but to use it, and to live by it? Why came we in∣to the Vineyard, but to work? And why came we into the Army of Christ but to fight? Why came we into the race but to run for the prize? or why turned we into the right way, but to tra∣vel in it? We never did God faithful service,

till the day of our Conversion, and then it is that we begin: And shall we be so sottish as to think we have done, when we have but begun? Now you begin to live, that before were dead: Now you begin to awake that were before asleep: And therefore now you should begin to work that before did nothing, or rather a thousand fold worse than nothing. Work is the effect of life; it is the dead that lye still in darkness, and do no∣thing: If you had rather be alive than dead, you should rather delight in action than in idleness. It's now that you set to Sea, and begin your voy∣age for the blessed Land; many a storm, and wave, and tempest must you yet expect. Many a combat with temptations must you undergo: many a hearty prayer have you yet to pour forth. Many and many a duty to perform, to God and man. Think not to have done your care and work, till you have done your lives. Whether you come in at the first hour or at the last, you must work till night if you will receive your wages. And think not this a grievous do∣ctrine. It is your priviledge, it is your joy, your earthly happiness, that you may be so employed; that you that till now have lived like swine, or moles, or earthly vermine, may now take wing and fly to God, and walk in heaven, and talk with Saints, and be guarded by Angels; is this a life to be accounted grievous! Now you be∣gin to come to your selves; to understand what you have to do in the world; to live like men, that you may live like Angels! And therefore now you should begin accordingly to bestir you. I would not have you retain the same measure of fear of Gods displeasure, nor the

same apprehensions of your misery, nor the doubts and perplexities of mind, which you were under at your first conversion; for these were occasioned by the passage in your change, and the weakness of your grace in that begin∣ning, and your former folly made them necessa∣ry for a time: But I would have you retain your fear of sinning, and be much more in the love of God, and in his service, than you were at first. Temptations will haunt you to the last hour of your lives: If therefore you would not fall by these temptations, you must watch and pray to the last. Give not over watching till Sa∣tan give over tempting, and watching advan∣tages against you. The promise is still but on condition, that you persevere and abide in Christ, and continue rooted and stedfast in the faith, and overcome and be faithful to the death, as you may see in Joh. 15. throughout. Joh. 8.31. Rev. 2. & 3. Col. 1.22, 23. Work out therefore your salvation with fear and trembling. Phil. 2.12. If you have begun resolvedly, proceed resolvedly. It's the undoing of mens souls to think that all the danger is over, and lose their apprehensi∣ons of it, when they are yet but in the way: when their care and holy fears abate, their watch goes down: the soul's laid open as a common wilderness, and made a prey to every lust. And therefore still know, your work's not done, till your life be done.

DIRECT. III. Be sure that you understand wherein your esta∣blishment and growth consisteth, that you may not miscarry by seeking somewhat else instead of it: nor think you have it when you have it not, or that you want it, when you have it, and so be needlessly disquieted about it.

FOr your assistance in this, I shall further shew you wherein your confirmation and growth consisteth in its several parts, both as it is sub∣jected or exercised in your understandings, your wills and affections, and your conversations.

I. As holiness is in the understanding, it is com∣monly in Scripture called, light and knowledg, as comprehending the several parts. And the confir∣mation and growth of this must consist in these seven following parts.

1. It is ordinary with new Converted Christians, to see the great essential truths of the Christian profession, with a great im∣perfection as to the evidences that discover them. Either they see but some of the solid evi∣dence, overlooking much more than they see; or more usually they receive the truth it self upon some low insufficient evidence at first, and then proceed to a kind of mixture, taking it upon some evidences that are valid and sufficient, and joyning some that are invalid, with them. But you must grow beyond this infancy of under∣standing: when you see greater and sounder evi∣dences

for the truth than you did before; and when you see more of these solid evidences, and leave not out so many as you did; and when you lay smaller stress upon the smaller eviden∣ces, and none upon those that are invalid and indeed no evidences, then are your under∣standings more confirmed in the truth, and this is a principal part of their growth. So we find the Samaritans of Sychar, Joh. 4.39, 40, 41, 42. [Many of them believed on him for the saying of the woman, which testified, He told me all that ever I did. (This was the first faith upon a weaker evi∣dence) [And many more believed, because of his own words, and said unto the woman, Now we be∣lieve, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ, the Saviour of the world. Here is a nota∣ble confirmation and growth, by believing and knowing the same thing which they believed be∣fore; it was before believed on weaker evidence, and now upon stronger. Thus Nathaniel by Phi∣lips perswasion was drawn to Christ; but when he perceived his omniscience that he knew the heart, and things that were distant and out of the reach of common knowledge, he is con∣firmed, and saith, Rabbi, thou art the Son of God, thou art the King of Israel] And yet Christ tel∣leth him, that there were far greater evidences yet to be revealed, which might beget a more confirmed, stronger faith [Because I said unto thee, I saw thee under the figtree, believest thou? Thou shalt see greater things than these: verily, ve∣rily I say unto you, hereafter ye shall see heaven open, and the Angels of God ascending and descending up∣on the Son of man, Joh. 1.45, 49, 50, 51. There

is not one Christian of many thousand, that at first hath a full sight of the solid evidences of the Christian doctrine; but must grow more and more in discerning those Reasons for the truth which he believeth, which in the beginning he did not well discern. It is not the most confident belief that is alwayes the strongest confirmed belief; but there must be sound grounds and evidence to support that confidence, or else the confidence may soon be shaken; and is not sound even while it seems unshaken. And here young begin∣ners must be forewarned of a most dangerous snare of the deceiver; because at first the truth it self is commonly received upon feeble and defective grounds or evidence. It is the custom of the Devil and his deceiving instruments, to shew the young Christian the weakness of those grounds, and thence to conclude that his cause is naught: For it's too easie to perswade such that the cause hath no better grounds than they have seen. For ha∣ving not seen any better, they can have no particu∣lar knowledge of them. And they are too apt to think over highly of their knowledge; as if there were no more reasons for the truth than they themselves have reacht to, and other men did see no more than they. And thus poor souls for∣sake the truth, which they should be built up and confirmed in; and take that for a reason against the truth, which is but a proof of their own in∣firmity. I meet with very few that turn to any Heresie, or Sect, but this is the cause: They were at first of the right mind, but not upon sound and well-laid grounds; but held the truth upon insuf∣ficient reasons: And then comes some deceiver, and beats them out of their former grounds, and

so having no better, they let go the truth, and conclude that they were all this while mistaken. Just as if in my infancy I should know my own father only by his cloaths; and when I grow a lit∣tle bigger, one should tel me that I was deceived, this is not my father, and to convince me should put his cloaths upon another, or tell me that an∣other may have such cloaths, and hereupon I should be so foolish as to yield that I was mista∣ken; and that this man is not my father. As if the thing were false, because my reasons were in∣sufficient. Or as if you should ask the right way in your travel, and one should tell you, that by such and such marks you may know your way: and you think you have found those marks a mile or two short of the place where they are: but when you understand that those are not the marks that you were told of, you turn back again before you come at them, and conclude that you have mist the way. So is it with these poor deluded souls, that think all discoveries of their own imperfections, and every confutation of their own silly arguments, to be a confutation of the truths of God, which they did hold: when alas, a strong well-grounded Christian, would make nothing of defending the cause which they give up, against more strong and subtile enemies; or at least, would hold it fast themselves. Well! this is the first part of your growth in knowledge, when you can see more or better evidences, for the great truths of Christianity, than you saw before.

2. Moreover, you must grow to a clearer apprehension of the very same reasons and evidences of the truth, which you saw before. For when a weak Christian hath the best arguments and

grounds in the world, yet he hath so dim a sight of them, that makes them find the slighter en∣tertainment in his affections. The best reason in the world can work but little on him that hath but a little understanding of it. There are various degrees of knowledge, not only of one and the same truth, because of the diversity of evidence, but of one and the same evidence and reason of that truth. I can well remember my self, that I have many a year had a common argument for some weighty truth, and I have made use of it, and thought it good, but yet had but little ap∣prehension of the force of it: and many years after a sudden light hath given me (in my stu∣dies) so clear an apprehension of the force of that same argument which I knew so long, as that it hath exceedingly confirmed and satisfied me, more than ever I was before. I beseech you Chri∣stians consider of this weighty truth; it is not the knowledge of the Truth, that will serve your turns without a true and solid knowledge of that truth: nor is it the hearing or understanding of the best grounds and reasons or proofs, in the world, that will serve the turn, unless you have a deep and solid apprehension of those proofs and rea∣sons. A man that hath the best arguments may forsake the truth, because he hath not a good un∣derstanding of those arguments: As a man that hath the best weapons in the world may be kill'd, for want of strength & skill to use them. I tell you, if you knew every truth in the Bible, you may grow much in knowledge of the very same truths which you know. 3. Moreover, a young ungrounded Christian, when he seeth all the fun∣damental Truths, and seeth good evidence and

reasons of them, perhaps may be yet ignorant of the right order and place of every truth: It's a rare thing to have young Professors to under∣stand the necessary truths methodically: And this is a very great defect. For a great part of the use∣fulness and excellency of particular truths consist∣eth in the respect they have to one another. This therefore will be a considerable part of your confirmation & growth in your understandings, to see the body of Christian doctrine as it were at one view, as the several parts of it are united in one perfect frame; and to know what aspect one point hath upon another; and which is their due places. There is a great difference between the sight of the several parts of a clock or watch, as they are disjoynted and scattered about, and the seeing of them conjoyned and in use and motion. To see here a pin, and there a wheel, and not know how to set them all together, nor ever see them in their due places, will give but little sa∣tisfaction. It is the frame and design of holy Do∣ctrine that must be known, and every part should be discerned as it hath its particular use to that design, and as it is connected with the other parts. By this means only can the true nature of Theo∣logy, together with the harmony and perfection of truth, be clearly understood. And every single truth also, will be much better perceived, by him that seeth its place and order, than by any other. For one truth exceedingly illustrates and leads in another into our understanding. Nay more than so, your own hearts and lives will not be well ordered if the method or order of the truths received should be mistaken. For the truths of God are the very instruments of your

sanctification, which is nothing but their effects upon your understandings and wills, as they are set home by the holy Ghost. Truths are the seal, and your souls are the wax, and holiness is the im∣pression made. If you receive but some truths, you will have but some part of the due impression: Nay indeed, they are so coherent, and make up the sence by their necessary conjunction, that you cannot receive any one of them sincerely, without receiving every one that is of the essence of the Christian belief. And if you receive them dis∣orderly, the image of them on your souls will be as disorderly; as if your bodily members were monstrously misplaced. Study therefore to grow in the more methodical knowledge of the same truths which you have received. And though you are not yet ripe enough to discern the whole body of Theology in due method, yet see so much as you have attained to know, in the right order and placing of every part. As in Anatomy, its hard for the wisest Physician to discern the course of every branch of veins and arteries, but yet they may easily discern the place and order of the principal parts, and greater vessels: So it is in Divinity, where no man hath a perfect view of the whole, till he come to the state of perfection with God; but every true Christian hath the knowledge of all the essentials, and may know the order and places of them all.

4. Another part of your confirmation & growth in understanding, is, In discerning the same truths more practically than you did before, and perceiving the usefulness of every truth, for the doing of its work on your hearts and lives. It was never the will of God that bare speculation should be the end of his

Revelations, or of our belief. Divinity is an Affective practical Science, therefore must truths be known and believed, that the good may be re∣ceived, and a holy change may be made by them on the heart and life. Even the Doctrine of the Trinity it self is practical, and the fountain of that which is more easily discerned to be practical. There is not one Article of our faith, but hath a special work to do upon our hearts and lives; and therefore a special fitness for that work. Now the understandings of young Christians, do di∣scern many truths, when they see but little of the work to be done by them, and the special usefulness of those truths to those works. This therefore must be your daily enquiry, and in this you must grow. As if you come into a workmans shop, and see a hundred tools about you, it is a small matter to discern the shape and fashion of them, and what mettle they are made of: But you will further ask, What is this tool to do, and what is that to do: If ever you will learn the trade, you must know the use of every tool. So must you, if you will be skilful Christians, be ac∣quainted with the use of the truths which you have received; and know that this truth is to do this work, and that truth to do that work, upon the soul and life. A Husbandman may know as ma∣ny herbs, and flowers, and fruits as a Physician, and be able to tell them all by name, and say this is such an herb, and that is such a one; and to per∣ceive the shape and beauty of them. But he knows little or nothing that they are good for, un∣less to feed his cattle: Whereas the Physician can tell you, that this herb is good against this dis∣ease, and that herb against another disease, and

can make use of those same herbs to save mens lives, which other men tread under foot as use∣less. A Countrey man may see the names that are written on the Apothecaries boxes, but it is the Physician that knows the medicinal use of the drugs. So, many men that are unsanctified, may know the outside of holy doctrine, that little know what use is to be made of it: And the weak Christian knows less of this than the grown confirmed Christian doth. Learn there∣fore every day more and more, to know what every truth is good for, that this is for the exercise and strengthening of such a grace, and this is good against such or such a disease of the soul. Every leaf in the Bible hath a healing vertue in it: They are the leaves of the Tree of Life. Eve∣ry sentence is good for somthing. [All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17.] Not a word is without its usefulness.

5. Moreover, you must grow, not only in know∣ing the usefulness of truths, but also in knowing how to use them, that you may have the benefit of that worth that is in them. Many a man knows what use a workmans tools are for, that yet knows not how himself to use them. And many a one knows the use and vertue of herbs and drugs, that knows not how to make a medicine of them, and com∣pound and apply them. There is much skill to be used in knowing the seasons of application, and the measure, and what is fit for one, and what for another, that we may make that necessary variation, which diversity of conditions do re∣quire.

As it is a work of skill in the Pastors of the Church, to divide the word of God aright, and speak a word in season to the weary, and give the children their meat in due season, 2 Tim. 2.15. Isa. 50.4. Mat. 24.45. So is it also a work of skill, to do this for your selves, to know what Scripture it is that doth concern you: and when and in what measure to apply it, and in what order and with what advantages or correctives to use it, as may be most for your own good. You may grow in this skill as long as you live; even in understanding how to use the same truths which you have long known. O what excellent Christians should we be, if we had but this holy skill and hearts to use it. We have the whole ar∣mour of God to put on and use; but all the mat∣ter is how to use it. The same sword of the spirit in the hand of a strong and skilful Christian, may do very much, which in the hand of a young unskilful Christian, will do very little and next to nothing. A young raw Physician may know the same medicines as an able experienced Physician doth; but the great difference lieth in the skil to use them. This is it that must make you rich in grace, when you increase in the skilful use of truths.

6. Moreover, your understandings may be much advanced, by knowing the same truths more experimentally than you did before: I mean such truths as are capable of experimental know∣ledge. Experience giveth us a far more satisfacto∣ry manner of knowledge, than others have that have no such experience. To know by hearsay, is like the knowing of a Countrey in a Map; and to know by experience, is like the knowing of the same Countrey by sight. An experienced Navi∣gator,

or Soldier, or Physician, or Governour, hath another manner of knowledge than the most learned can have without experience; even a knowledge that confirmeth a man, and makes him confident. Thus may you daily increase in knowledge, about the same points that you knew long ago. When you have tasted and seen that the Lord is gracious, (Psal. 34.8. 1 Pet. 2.3.) you will know him more experimentally than you did before: when you have tasted the sweet∣ness of the promise, and of pardon of sin, and peace with God, and the hopes of glory, you will have a more experimental knowledge of the riches of grace, than you had before: And when you have lived a while in communion with Christ and the Saints, and walked a while with God in a heavenly conversation, and maintain∣ed your integrity, and kept your selves unspot∣ted of the world, you will then know the na∣ture and worth of holiness by a knowledge more experimental and satisfactory than before. And this is confirmation and growth in knowledge.

7. Moreover, you must labor to grow in a high∣er estimation of the same truths which you knew before. And this will be a consequent of the fore∣mentioned acts. A child that findeth a jewel may set by it, for the shining beauty; when yet he may value it many thousand pounds below its worth. You see so much wisdom and goodness in God, the first hour of your new life, as causeth you to prefer him before the world! and you see so much necessity of a Saviour, so much love and mercy in Jesus Christ, as draweth up your hearts to him; and you see so much certainty and glo∣rious excellency of the life to come, that makes you

value it even more than your lives. But yet there is in all these such an unsearchable treasure, that you can never value them neer their worth; for all that thou hast seen of God, and Christ, and Glory, there is a thousand times more excellen∣cy in them yet to be discerned. For all the beau∣ty thou hast seen in holiness, it is a thousand fold more beautiful than ever thou didst appre∣hend it: for all the evil thou hast seen in sin, it is a thousand fold worse than ever thou didst per∣ceive it to be. So that if you should live a thou∣sand years, you might still be growing in your estimation of those things which you knew the first day of your true conversion. For the deep∣er you dig into this precious Mine, the greater riches will still appear to you. There is an Oce∣an of excellency in one Article of your belief, and you will never find the banks or bottom, till you come to heaven, and then you will find that it had neither banks nor bottom.

And thus I have shewed you what confirmation & growth is needful for your understandings, even about the very same truths, which at first you knew. And now I shall add; 8. You must also labour to understand more truths for number than at the first you understood, and to reach to as much of the re∣vealed will of God as you can, and not to stop in the meer essentials. For all divine revelations are precious, and of great use; and none must be neglected. And the knowledge of many o∣ther truths, is of some necessity to our clear un∣derstanding of the essentials; and also to our holding them fast and practising them. Secret things belong to God, but things revealed, to us, and to our children, Deut. 29.29.

But here I must give you this further advice. 1. That you proceed in due order, from the fundamental points to those that lye next them; & do not overpass the points of next necessity and weight, and go to higher and less needful matters, before you are ready for them. 2. And also see that you re∣ceive all following truths that are taught you, as flowing from the foundation, and conjoyned with it. Disorderly proceedings have unspeak∣ably wrong'd the souls of many thousands, when they are presently upon controversies and smaller matters, before they understand abun∣dance of more necessary things that must be first understood. This course doth make them lose their labour, and worse; it deceiveth the un∣derstanding instead of informing it: and there∣upon it perverts the will it self, and turns men to an heretical, proud, or perverse frame of spi∣rit; and then it must needs mislead their pra∣ctises, and cause them like deluded men to be zealous in doing mischief, while they think they are doing good. In common matters you can see, that you must learn and do things in their due order, or else you will but make fools of your selves. Will you go to the top of the stairs or ladder, without beginning at the lower steps? Will you sow your ground before you manure or plow it? or can you reap before you sow it? Will you ride your colt before you break him? Will your rear an house before you frame it? Or will you teach your children Hebrew, and Greek, and Latine, before they learn English? or to read the hardest books before they learn the ea∣siest? or can they read before they learn to spell, or know their letters? No more can you learn

the difficult controversies in divinity (as about the exposition of obscure Prophesies, or doctri∣nal doubts,) till you have taken up before you those many great and necessary truths that lye between. It would make a wise man pity them and be ashamed to hear them, when young raw self-conceited Professors, will fall into confident expositions of Daniel, the Revelations, or the Canticles, or such like, or into disputes about free∣will, or predestination, or about the many con∣troversies of the times, when, alas, they are ig∣norant of a hundred truths (about the Cove∣nants, Justification, and the like) which must be known before they can reach the rest!

By this much that I have said already, you may understand, that (though we should reach as far as we can in knowing all necessary revealed truths) yet the principal part of your growth in know∣ledge, when once you are converted, consisteth not in knowing more than you knew before, as to the number of truths, but in knowing better the very same fundamental truths, which you knew at first. This is the principal thing that I would here teach you. Abundance are deluded, by not understanding this; you see here you have seven several things in which you must daily grow in knowledge about the same truths which you first received. 1. You must see better and sounder reasons and evidences for the fundamental truths than you saw at first: or more such evidences than you did then perceive. 2. You must grow to a clearer sight or apprehension of those same eviden∣ces. 3. You must see truths more methodically, all as it were at one view, and all in their due propor∣tion and place, as the members of a well com∣posed

body; and how they grow together, and what strength one truth affords to another. 4. You must see every truth more practically than before, and know what use it is of, for your hearts and lives, and what you must do with it. 5. You must learn more skill in the using of these truths, when you know what they are good for; and must be better able to manage them on your selves and others. 6. You must know more experimentally than you did at first. 7. You must grow into a higher esteem of truths. All this you have to do, besides your growing in the number of truths. And I must tell you, that as it was these Essentials of Christianity that were the instrumental causes of your first Conversion, and were more needful and useful to you then, than ten thousand others: So it is the very same points that you must alwayes live upon, and the Confirmation and growth of your Souls in these, will be more useful to you than the adding of ten thousand more truths which yet you know not: And therefore take this advice as you love your peace and growth; Neglect not to know more; but bestow many and many hours in labouring to know Better, the great truths which you have received, for one hour that you bestow in seeking to know more Truths which you know not. Be∣lieve it, this is the safe and thriving way. You know already that God is All-sufficient, and infi∣nitely wise, and good, and powerful: And you know not perhaps the nature of free Will, or of Gods Decrees of Election and Reprobation, or a hun∣dred the like points. True knowledg of any of the revealed things of God, is very desirable: But yet, I must tell you, that you are fourty

times more defective here in your knowledg of that of God which you do know, than of the other which you know not: that is, the want of more De∣grees of this necessary knowledg is more dange∣rous to your Souls, than the total want of the less necessary knowledg. And the addition of more Degrees to the more needful parts of knowledg, will strengthen and enrich you more, than the knowing of less necessary things, which you knew not before at all. You know Christ Cru∣cified already; but perhaps you know not cer∣tain Controversies about Church-Government, or the definitions and distinctions of many matters in Divinity: It will be a greater growth now to your knowledg to know a little more of Christ Crucified, whom you know already, than to know these lesser matters, which you know not yet at all. If you had already a hundred pound in Gold, and not a penny of Silver, it will more enrich you to have another purse full of Gold, than a purse full of Silver, Trading in the ri∣chest Commodities, is liker to raise men to great estates, than trading for matters of a smal∣ler rate. They that go to the Indies for Gold and Pearl, may be rich if they get but little in quantity: When he may be poor that brings home Ships laded with the greatest store of poor Commodity. That man that hath a double measure of the knowledg of God in Christ, and the clearest, and deepest, and most effectual ap∣prehensions of the Riches of Grace and the Glo∣ry to come, and yet never heard of most of the Questions in Scotus, or Ockam or Aquinas's sums, is far richer in knowledg, and a much wiser man, than he that hath those Controversies at his fin∣gers

ends, and yet hath but half his clearness and solidity of the knowledg of God and Christ, of Grace and Glory. There is enough in some One of the Articles of your Faith, in One of Gods Attributes, in One of Christs benefits, in One of the Spirits Graces, to hold you study all your lives, and afford you still an increase of knowledg. To know God the Father, Son and Spirit, and their relations to you and operati∣ons for you, and your Duties to them, and the way of Communion with them, is that know∣ledg in which you must still be growing, till it be perfected by the celestial beatifical Vision. Those be not the wisest men that can answer most questi∣ons; but those that have the fullest intellectual re∣ception of the infinite Wisdom. You will confess that he is a wiser man that hath Wisdom to get and Rule a Kingdom, than he that hath wit enough to talk of a hundred trivial matters, which the other is ignorant of. That's the wi∣sest Physician that can do most to save mens lives; and not he that can best read a Lecture of Anatomy, or is readiest in the terms of his Art. Knowledg is to be esteemed according to the use of it, and the Dignity of its Object; and not ac∣cording to the number and subtilty of notions. And therefore I beseech you all that are young and weak in the Faith, take much more pains to grow in the fuller acquaintance with that same Faith which you have received, than to be ac∣quainted with smaller controversal Truths which you never knew. Men use to call these Higher points, because they are more difficult; but certainly the Articles of your Faith are much higher in point of excellency, though they are

lower in the due order of learning them, as the Foundation is the lowest part of the building, and is first laid, but is that which must bear up all the rest.

And here you must observe, how gracelesly and unlike to Christians those men speak, that say, They care not for reading such a Book, or hearing such or such a Minister, because he tells them no more than they know already]. And on that account some of them stay from Church, because they hear nothing but what they know already. Its a certain sign that they do not know already, the blessed nature of God, and the riches of Christ, which they say they know: For if they did, they could not hear or think too much of them? They would long to know more, and therefore to hear more of the same things. It's a sign the Minister takes the course that tends to your edification and enriching in knowledg, when he is most upon the great and most neces∣sary truths. All Saints do make it their study to comprehend the heighth, and breadth, and length, and depth, and know the Love of God in Christ: but when they have done, they confess that it passeth knowledg, Eph. 3.17, 18, 19. Its a graceless wick∣ed Soul, in a state of damnation, that conceits he knows so much of God and Jesus Christ and the essentials of Christianity, that he cares not for hearing these things any more, but had ra∣ther have novelties and let these alone; and feeleth not need of knowing much more, and more of the same truths; and of using and li∣ving upon these vital Principles which he knows. You have eaten Bread, and drank Beer an hun∣dred times; but perhaps you never did eat of

Sturgeon or Whale, of a Bear or a Leopard, of Chesnuts or Pig-nuts, or many strange and dan∣gerous fruits, in all your life. And yet I hope you will not seek after these because they are no∣velties, and give over eating Bread because you have eaten of it already? Nor will you churlish∣ly refuse to go to a Feast, because there is no meat but what you have eaten of before. We have not a new God to Preach to you, nor a new Christ, nor a new Spirit, nor a new Gospel, nor a new Church, nor a new Faith, nor a new Baptismal Covenant, nor a new Heaven, or Hope, or Happi∣ness to propound, Gal. 1.9, 10. Eph. 4.3, 4, 5. Your growth in methods and definitions and di∣stinctions, and in additional points of knowledg, is principally to be valued as it cleareth your un∣derstandings in the foresaid great essential points, and brings you up to God himself. Some wret∣ches think they have quickly learned past the es∣sential Articles of the Faith, and ere long they are past the higher points; and shortly they are past the Scripture it self, and throw it by, as a Schollar that hath learnt one Book, and must be entred into another: They understand not that the Ministry and spirit are but to teach them the word of the Gospel; but they think they must outgrow the Word and Ministry, and the Spirit must teach them some other Doctrine: or Gospel, which the written Word doth not contain. I pray mark the Apostles warning, Heb. 13.9. [Be not carryed about with divers and strange Do∣ctrines; for it is a good thing that the heart be sta∣blished with Grace.] And Eph. 4.14. [That we henceforth be no more children, tossed to and fro, and carryed about with every mind of Doctrine, by the

sleight of men and cunning craftiness—]

II. Having shewed you wherein your growth consisteth in the understanding, I shall be short in the rest, and next I must tell you wherein it con∣sisteth in the Will.

And that is 1. When upon good understanding and deep consideration, you are more fixedly, habitu∣ally, absolutely and practically resolved for God and Glory than before. So that you are grown more beyond all shaking doubtfulness or wavering of mind, and beyond all unevenness, mutability and unconstancy. When a man is thus satisfied, that none but God hath title to him, or can make him happy, and that none but Christ can recon∣cile him to God, and that it were a madness to make any other choice, and thereupon is setled and firm as Mount Zion, and say [Whom have I in Heaven but thee, and there is none on earth that I desire besides thee,] Psal. 73.25. When you are firmly resolved, that let God do with you what he will, and come of it what will, you will ne∣ver choose another Master, or Saviour, or Rule, or Happiness, or Way, or Body than you are in; and will never forsake the path of holiness; this is the fixed stability of the Will, and the more of this, the more you grow.

2. And when you have the lowest esteem of the Creatures, and greatest and most resolved aversness to all that would draw you from God, and can meet the greatest worldly or fleshly allurements with a holy contempt; this shews a setled confirmed Will.

3. And also when you are speedy in holy Reso∣lutions, and see nothing in a Temptation how great soever, that can make you demur upon it, or make a

stop in a Christian course; but go on to duty as if the Tempter had said nothing to you, and the Flesh and the World had no interest in you; and you do not so much as stand to think on it, whe∣ther you should yield to sin or not, as abhorring to call such a matter into question: This shews a confirmed fixed Will: And the more of this, the more of Holiness.

III. The strength and growth of holy Affe∣ctions, consisteth principally in these particulars; 1. When the Affections are Lively, and not dull; so that we make out after God and Hea∣ven with vigor and alacrity. 2. When they are ready at hand, and not to seek, and need not a great deal ado to quicken them or call them in. 3. When they are most pure and unmixed, having least of the Creature and most of God in them. 4. But principally (and the surest point to try them by) when they contain in them, or accom∣pany the foresaid Confirmation and Resolved∣ness of the Will: For it is more the Willingness that is in or with our Affections, than the heat of them that we must judg them by. 5. And last∣ly, when they follow the best guidance of the un∣derstanding; when they are hottest about the greatest matters, and not about the smaller or more doubtful things: When they are obedient and yielding to Faith and holy Reason, and not too ready to hearken to sense, and be moved a∣bout fleshly sensible things. In these things ly∣eth the growth of your affections.

IV. And then lastly for your Conversations, your stability and growth consisteth, 1. In the Readiness of your obedience. 2. In the fulness and universal exactness of it. 3. In the Resolved

conquest of all temptations that would pervert you. 4. In the diligent use of all those means that may farther confirm and strengthen you. 5. In the Evenness of it, that it be constant and not mixt with scandals, and stops in the way, or stepping out into by paths. 6. In your fruitful∣ness and profitableness to others, according to the proportion of your Talents: that you study to do good, and do it with all the care and Wis∣dom and diligence you can. 7. In the Spiritua∣lity of it, that God be the principle and the end of all, and that all be animated from the believ∣ing consideration of his attributes, and the views of everlasting blessedness. So that you have such lively fixed intentions of God, that you can perceive that you do all, even common things, of purpose for his pleasure, will and glory; and that the love of God doth carry you about from duty to duty, and constrain you to it. 8. And lastly, in the measure of your present at∣tainments of the End and fruits of your obedience. For a tast of these ends are here to be attained. When your inward Graces are more confirmed and increased, and your Talents are doubled, and when you bring God a great deal of honour in the World, so that by his Graces shining in your works, your Father is gloryfied; and when your selves are readier to go to God, and meet your Redeemer, and long more for his appear∣ing: In all these consisteth, the stability, growth and excellency of your conversations.

And now by all that I have said you may see, wherein your stability, strength and growth doth not consist. 1. It doth not most or much consist in speculations or less useful Truths. 2. It doth

not consist in the meer heat of Affections: For Zeal may be misguided, and do hurt; and may prove somtime but a meer natural or distem∣pered sinful passion. 3. It consisteth not in meer Fears, or Purposes that you are frightned into against your Wills. 4. Nor doth it con∣sist in the common gifts of Grace or Nature. 5. Nor yet in running into groundless singula∣rities, and unusual strains. But, in a word, it consisteth in holy Love, kindled by effectual faith. When a firmly believing Soul is fullest of Love to God, and Christ, and Holiness, this is the most Confirmed state of the Soul: and in this your chiefest growth consisteth.

DIRECT. IV.

My next advice to all young Christians for their Confirmation and Growth in Grace, is this.

Grow downwards in Humility; be low and small in your own eyes; and affect not to be high or great in the eyes of others; and still keep a deep apprehension of the greatness and dan∣ger of the sin of Pride; but specially of that called spiritual Pride.

IT is the Tree that hath the shallowest weak∣est rooting that most shaketh, and is soonest overthrown: The deeper roots, the higher growth, for the most part. The building

that hath not a deep foundation, is soonest sha∣ken and overthrown. Christ is our Foundati∣on; and Humiliation digs deep and lets him in∣to the heart. Pride is commonly thought to be the Devils first or chiefest sin: Sure I am it is the Proud that fall into his condemnation. 1 Tim. 3.6. The Pride of our first Parents, affe∣cting to be as Gods in knowledg, was the inlet of all our sin and misery: And the tempter still followeth the way that he hath found to be so successful. It is Pride that like a storm or tem∣pest, doth set all the World in the rage and con∣tention, and differences, and confusion, that we see them in. It is Pride that hath filled the Church with Divisions; and it's Pride that causeth the Apostacy of most that fall away. And the more men have of it, the less do they usually discern it in themselves: I am sure the less do they hate it and lament it. And though one would think that young beginners and weak Christians that have little to be proud of, should be out of the danger of this temptation, yet experience tells us that it's they that fall by it, more than the wi∣ser and stronger Christians that have more to glory in. For the more men increase in Wis∣dom, the more do they know their own unwor∣thiness, their emptiness, and ignorance and ma∣nifold sins: And the more do they know of the Holiness and jealousie of God; and the more do they know of the evil of sin, and see what abundance of knowledg and Grace they yet want. So that the more holy Wisdom and experience, the less pride. But folly is the Pa∣rent and Nurse of Pride. Children will be proud of toyes and things of no value. There are two

or three things that make young Christians in greater danger of spiritual pride than others. 1. Because they come so lately out of darkness, and so great a change is made upon their Souls, that it makes them the more sensible of it; and therefore the readier to have high thoughts of themselves. Though one would think that the remembrance of former folly, and late dejected∣ness should keep them low, yet with too many that's quickly gone, and they know not how to receive a comforting message, but they make it an occasion of lifting up. 2. The ignorance of these novices or young Christians is such, that they little know what abundance of things they are yet ignorant of. Little do they know what knowledg they yet want. They think there is little more to be reacht to than is in their sight, and therefore suppose themselves some body in the School of Christ, because they have learnt the first Lesson. 3. And by reason of this ig∣norance, they know not how to value the higher attainments and understandings of o∣thers; but look on the wisest as little wiser than themselves, because they are unacquainted with the matter of their Wisdom, and therefore over∣look it as if it were none, and consequently think too highly of themselves. 4. And withal, they have not that experience of their own hearts that should make them jealous of them, as antient Christians have.

The Humble Soul is still in an empty craving temper: He hungreth and thirsteth after Righ∣teousness, and therefore shall be satisfied, Mat. 5.6. No man setteth so high a price on Christ and Grace, and all the means of Grace. Even

the crums are welcome to him, which the proud despise. The full foul loaths the hony-comb: but to the hungry every bitter thing is sweet. Prov. 27.7. Therefore such beggars are welcomest to God: He hath respect to the humble contrite soul. Isa. 57.15. and 66.2. Psal. 51.17. The hungry he filleth with good, but the rich he sendeth empty away. Luk. 1.53. He giveth more grace to the humble, when the proud are abhorred by him. 1 Pet. 5.5. The Church of Laodicea that said, I am rich, and increased with goods, and have need of nothing, was miserable, and poor, and blinde, and naked. Rev. 3.17. As many that are proud of their ho∣nour and birth, run out of all by living above their estates, when meaner persons grow rich, because they are still gathering, and make much of every little: So proud Professors of Religion are in a Consumption of the Grace they have, while the humble increase by making much of every little help, which is sleighted and neglect∣ed by the proud, and by shunning all those spen∣ding courses, which the proud are plunged in. Be sure to keep mean thoughts of your selves, of your knowledg and parts, and grace and duties, and be content to be mean in the esteem of o∣thers, if you would not be worse than mean in the esteem of God.

DIRECT. V. Exercise your selves daily in a life of Faith upon Jesus Christ; as your Saviour, your Teacher, your Mediator, and your King; as your Example, your Wisdom, your Righ∣teousness, and your Hope.

ALL other studies and knowledg must be meerly subservient to the study and know∣ledg of Christ, 1 Cor. 2.2. That vain kind of Philosophy which St. Paul so much cautioneth Christians against, is so far yet from being ac∣counted vain, that by many called Christians it is preferred before Christianity it self; and to shew that it is Vain while they overvalue it, they can shew no solid worth or vertue which they have got by it; but only a tumified mind, and an idle tongue like a tinkling Cymbal, 1 Cor. 13.1. and 12.31. and 2.4.14, 15, 16. and 1.18, 19, 20, 21, 23, 24, 27. Col. 2.8, 9. We are compleat in Christ, in whom dwelleth all the fulness of the Godhead bodily, ver. 10. No study in the World will so much lead you up to God, and acquaint you with him, especially in his Love and Goodness, as the study of Christ, his Person, his Office, his Doctrine, his Example, his King∣dom, and his benefits. As the Deity is your ultimate end, to which all things else are but helps and means; so Christ is that great and principal means, by whom all other means are animated. Remember that you are in conti∣nual need of him, for direction, intercession, par∣don,

sanctification, for support and comfort, and for peace with God. Let no thoughts therefore be so sweet and frequent in your hearts, nor any discourse so ready in your mouths (next to the excellencies of the eternal Godhead) as this of the design of mans Redemption. Let Christ be to your Souls, as the Air, the Earth, the Sun, and your Food, are to your bodies, without which your life would presently fail. As you had never come home to the Father but by him, so without him you cannot a moment continue in the Fathers love, nor be accepted in one duty, nor be protected from one danger, nor be sup∣plyed in any want: For it pleased the Father, that in him should all fulness dwell, Col. 1.18, 19. And by him it is that being justified by Faith, we have peace with God, and have access by Faith unto this Grace wherein we stand, and rejoyce in hope of the Glory of God. Rom. ••. 1, 2. And it is in him the Head that we must grow up in all things, from whom the whole body doth receive it's increase. Ephes. 4.15, 16. You grow no more in Grace, than you grow in the true knowledg and daily use of Jesus Christ. But of this I will say no more, because I have said so much in my Directions for a sound Conversion,

DIRECT. VI. Let the Knowledg and Love of God, and your obedience to him be the Works of your Reli∣gion; and the everlasting fruition of him in Heaven, be the continual end and ruling Motive of your Hearts and Lives: that your very Conversation may be with God in Hea∣ven.

YOu are so far HOLY as you are DI∣VINE and HEAVENLY. A Christian indeed in casting up his accounts, be∣ing certain that this World doth make no man happy, hath been led up by Christ to seek a Hap∣piness with God above: If you live not for this everlasting happiness, if you trade not for this, if this be not your treasure, your hope and home, the chief matter of your desires, love and joy, and if all things be not prest to serve it, and despised when they stand against it; you live not indeed a Chri∣stian life. GOD and HEAVEN, or GOD in HEAVEN, is the Life and Soul, the be∣ginning and the end, the Sum, the All, of true Religion. And therefore it is that we are di∣rected to lift up our Heads and Hearts, and be∣gin our Prayers with [Our Father which art in Heaven] and end them with ascribing to Him the Kingdom, the Power and the Glory for ever.] It is not the Creatures, but God the Creator, that is the Father, the Guide and the felicity of Souls, and therefore the ultimate end and object of all

Religious actions and affections. Dwell still up∣on God, and dwell in Heaven, if you would un∣derstand the nature and design of Christianity. Take God for all, that is, for God: Study after the knowledg of him in all his Works: Study him in his Word: Study him in Christ: And never study him barely to know him, but to know him that you may love him: Take your selves as dead when you live not in the Love of God: Keep still upon your hearts a lively sense of the infinite dif∣ference between him and the Creature. Look on all the World as a shadow, and on God as the substance. Take the very worst that man can do, to be in comparison of the punishments of God, but as a Flea-biting to the sorest death: And take all the dreaming pleasures of the World, to be less in comparison with the joyes of Heaven, than one lick of honey is to a thousand years pos∣session of all the felicities on earth. Think not all the pleasures, honours or riches of the world, to be worthy to be named in comparison of Hea∣ven: nor the Greatest of Men, to be worthy to be once thought on in comparison of God. As one straw or feather won or lost, would neither much rejoyce or trouble you, if all the City or land were yours. So live as men whose eyes are open, and who discern a greater disproportion, be∣tween the portion of a worldling and a Saint. Let God be your King, your Father, your ma∣ster, your friend, your wealth, your joy, your All. Let not a day go over your heads, in which your hearts have no converse with God in Hea∣ven: when any trouble overtaketh you on Earth, look up to Heaven, and remember that it is there that Rest and Joy are prepared for belie∣vers

When you are under any want or cross or sorrow, fetch not your comfort from any hopes of deliverance here on Earth, but from the place of your final full deliverance. If you feel any strangeness and backwardness on your minds to Heavenly contemplations, do not make light of them, but presently by Faith get up to Christ, who must make your thoughts of Heaven fami∣liar, and seek remedy before your estrangedness increase. The soul is in a sad condition when it cannot fetch comfort and encouragement from Heaven; for then it must have none, or worse than none. When the thoughts of Heaven will not sweeten all your crosses, and relieve your minds against all the encombrances of earth, your souls are not in a healthful state: It's time then to search out the cause, and seek a cure, before it come to worse.

There are three great causes of this dark and dangerous state of soul, which make the thoughts of Heaven uneffectual and uncomfortable to us, which therefore must be overcome with the dai∣ly care and diligence of your whole lives. 1. Un∣belief, which maketh you look towards the life to come with doubting and uncertainty: And this is the most common, radical, powerful and per∣nicious impediment to a heavenly life. The se∣cond is the Love of present things, which being the vanity of a poor low fleshly mind, the reviving of Reason may do much to overcome it; but it's the sound Belief of the life to come that must in∣deed prevail. The third is the inordinate Fear of Death, which hath so great advantage in the constitution of our nature, that it is commonly the last enemy which we overcome, (as Death it

self is the last enemy which Christ overcometh for us). Bend all your strength, and spend your daies in striving against these three great impediments of a heavenly conversation: And remember that so far as you suffer your heart to retire from Heaven, so far they retire from a life of Christianity and peace.

DIRECT. VII. In the work of Mortification, let SELF-DE∣NYAL be the First and Last of all your study, care and diligence.

UNderstand how much of the fallen depraved state of man consisteth in the sin of SELF∣ISHNESS: How he is sunk into Himself in his fall from the Love of God, and of his Neighbour; of the publick or private good of others: And how this inordinate Self-love is now the grand ene∣my of all true Love to God or Man; and the root and heart of Covetousness, Pride, Voluptuousness, and all iniquity. Let it be your work therefore all your dayes to mortifie it, and watch against it. When you feel your selves partial in your own cause, and apt to be drawing from others to your selves, in point of reputation, precedency or gain, and apt to make too great a matter of every word that is spoken against you, or every little wrong that is done you, observe then the pernicious root of Selfishness, from whence all this mischief doth proceed. Read more of this in my Treatise of Self-denyal.

DIRECT. VIII. Take your corrupted fleshly Desires, for the great∣est enemy of your Souls; and let it be every day your constant work, to mortify the Flesh, and to keep a watch upon your lusts and appe∣tite and every sense.

REmember that our senses were not made to govern themselves, but to be governed by right Reason: And that God made them at the first to be the ordinary passage of his Love and mercy to our hearts, by the means of the Creatures which represent or manifest him unto us: But now in the depraved state of man, the Senses have cast off the Government of Reason, and are be∣come the Ruling power, and so man is become like the Beasts that perish. Remember then, that to be sensual is to be bruitish: And though Grace doth not destroy the appetite and sense, yet it subjecteth it to God and Reason. Therefore let your appetite be pleased in nothing, but by the allowance of right Reason: And think not that you have reason to take any meats or drink or sport, meerly because your flesh desireth it: but consider whether it will do you good or hurt, and how it conduceth to your ultimate end? It is a base and sinful state to be in servitude to your ap∣petite and sense! When by using to please it, you have so increased its desires, that now you know not how to deny it and displease it. When you have taught it to be like a hungry dog or swine, that will never be quiet till his hunger be satisfi∣ed;

Whereas a well-governed appetite and sense is easily quieted with a rational denyal. Rom. 8.1, 6, 7, 8, 13. and 13.13, 14. 1 Pet. 2.11. 1 John ••.16.

DIRECT. IX. Take heed lest you fall in love with the World or any thing therein, and lest your thoughts of any place or condition which you either pos∣sess or hope for, do grow too sweet and plea∣sing to you.

FOr there is no one perisheth, but for loving some Creature more than God: And com∣placency is the formal act of Love. Love not the World, nor the things that are in the World, for if any man love the World, the love of the Father is not in him, 1 John 2.15. Value all earthly things as they conduce to your Masters Service, or to your Salvation; and not as they tend to the pleasing of your Flesh: It is the commonest and most dangerous folly in the World, to be eager to have our houses and lands and provisions and every thing about us in the most pleasing and amiable state: when as this is the acknowledged way to Hell, and the only poyson of the Soul. Are you not in more danger of overloving a pleasing and prosperous condition, than a bitter and vexatious state? and of overloving Riches, ho∣nour, and sensual fulness and delights, rather than Poverty, reproach, and mortification? And do you not know that if ever you be damned, it

will be for loving the World too much, and God too little? Is it for nothing that Christ descri∣beth a Saint to you as a Lazarus in poverty and sores, and a damned wretch as one that was clo∣thed in Purple and Silk, and fared sumptuously every day, Luke 16. Did not Christ know what he did when he put the rich man upon this tryal, to part with all his worldly riches, and follow Christ for a treasure in heaven? Luke 18.22, 13. All things must be esteemed as loss and dung for the know∣ledg of Christ, and the hopes of heaven, if ever you will be saved, Phil. 3.6, 7, 8. You must so live by Faith, and not by sight, as not to look at the temporal things that are seen, but at the things eternal which are unseen, 2 Cor. 4.17, 18. and 5.7, 8. And one that is running in a race for his life, would not so much as turn his head to look back on any one that called to him to stay; or to look aside to any one that would speak with him in his way. Thus must we forget the things that are behind, as counting them not worthy a thought or remembrance or a look, Phil. 3.13, 14. If you feel this poison seise upon your hearts, and your condition in the world (or at least your Hopes) begin to grow too sweet and pleasing to you, pre∣sently make hast to Christ your Physician, and take his antidote, and cast up the poyson as you love your Souls. You must know no other pleasure in your outward mercies, but as God appeareth in and by them, and as they tend to profit you, and further you in Gods Service, or to promote your own or others good; but not as they are provision for the flesh, Rom. 13.13, 14. See my Book of Crucifying the World.

DIRECT. X. Cast not your selves wilfully upon temptations, but avoid them as far as lawfully you can: And if you are cast upon them unwillingly, resist them resolutely, as knowing that they come to entice you into Sin and Hell, from God and your everlasting happiness; And therefore be well acquainted with the particu∣lar Temptations of every company, calling, relation, business, time, place, and condition of life; and go alwayes furnished with particu∣lar Antidotes against them all.

STrong Grace will do no more against strong Temptations, than weak Grace against weak ones. Temptation is the way to sin, and sin is the way to Hell. If you saw the dangerousness of your station, when you cast your self upon temp∣tations, you would tremble and fly as for your lives. I take that man as almost gone already, who chooseth temptations, or avoideth them not when he may. Especially be acquainted with the diseases and greatest dangers of your Soul; and there keep up a constant watch. Are you lyable to a gluttonous pleasing of your ap∣petite? Avoid the temptation; set not that be∣fore you which may be your snare: Let a little, and that of the least tempting kind of food, be your ordinary provision. Sit not at the Glut∣tons Table, (who fareth deliciously every day) if you would escape the gluttons sin and misery.

Or if the provision be of other mens disposal, at least rise quickly and be gone. Are you inclined to please your appetite in drinking? Avoid such strong drink as may tempt your appetite; and a∣void the place and company that draweth you to it. Are you inclined to fleshly lust? Avoid the pre∣sence of such of the other Sex as are a temptation to you: Look not on them, nor talk not of them; but above all take heed of nearness and familiarity, and privacy with them; and of all opportunity of sin. When the Devil hath brought the bait to your hand, and telleth you, now you may sin without any molestation or discovery, you are then in a very dangerous case. Some that think they would not be guilty of the sin, will yet tempt themselves, and delight to have it in their power, and to have the opportunity of sin∣ing, and to come as near it as they dare; And these are gone before they well perceive their danger. So if you are inclined to Pride and Am∣bition, avoid the society of those that tempt you to it: Come not among Superiors and Gallants, or such as kindle your ambition. A retired life, in company of mean and humble persons, is fit∣est for one that hath your disease. Mind not high things, but condescend to men of low estate, Rom. 1••.16.

But if you cannot avoid the Temptation be sure yet to avoid the sin; Take it as if you saw and heard the Devil himself perswading you to sin, and damn your Souls. Abhor the motion, and give not the Devil a patient hearing, when you know what he cometh about: Resolution sca∣peth many a danger, which those are ruined by, who stand disputing and dallying with the

Tempter. Especially look about you, when the Tempter employeth Great men, or Learned men, or Godly men, or nearest friends, to be his instru∣ments. And if their subtilty puzzle you, go to the stronger and more experienced Christians for advice and help. VVatch and pray that you enter not into temptation, Matth. 6.13. and 26.41. It is a dreadful thing to think what persons temp∣tations have overthrown, Luke 18.13. Heb. 6.6, 7. How Wise, and Learned, and excellent men have been over-witted by Satan, and sinned like fools, when they have let go their watch: If we be as resolved as Peter, temptations may quickly change our resolutions, if God leave us to our selves, and we grow presumptuous or se∣cure: And then our very Reason will lose its power; and false representations will make things appear to us quite contrary to what in∣deed they are; and those reasonings will seem probable to us, which at another time we could easily see through as meer deceit. Temptation as it prevaileth, doth damp and cast asleep our Graces, and charm and bewitch all the faculties of the Soul, 1 Tim. 6.9.

DIRECT. XI. If it be possible, make choice of such a Pastor for the help and guidance of your Souls, as is ju∣dicious, experienced, humble, holy, heaven∣ly, faithful, diligent, lively, and peaceable; that liveth not in separation from the gene∣rality of the sober Godly Ministers and Chri∣stians where he liveth.

1. THink not of being sufficient for your selves, without the help of those whom Christ hath appointed to be watchmen for your Souls, Heb. 13.7.17.24. As you cannot live without the teaching and the Grace of Christ; so Christ doth vouchsafe you his teaching, and his grace, by the Ministry of his own Officers, whom he hath appointed to that end and use. It is marvellous to observe, how Christ chose rather to convert men by the Preaching and Miracles of his Apostles, than by his own: And how he would not fully Convert Paul without the Mi∣nistry of Ananias, though he spoke to him from Heaven himself, and reasoned the case with him against his Persecution. And how he would not fully Convert Cornelius and his Houshold, without the Ministry of Peter, though he sent an Angel to direct him to a Teacher: Nor would he convert the Ethiopian Eunuch without the Mi∣nistry of Philip, nor the Jaylor without the Mi∣nistry of Paul and Silas, though he wrought a Miracle to prepare for his Conversion, Acts 16.

and 10. And Paul must plant, and Apollo must wa∣ter, before God will give the increase, 1 Cor. 3.6. And though all true Christians are taught of God, and must call no man on earth the Master of their Faith but Christ, 1 Thess. 4.9. John 6.45. Mat. 23.8, 9. Yet have they their Teachers, Fathers, and instructers under Christ, who are helpers of their joy, though they have not dominion over their Faith, and are Overseers, though not Lords and Owners of the Flock, and are Ministers of Christ by whom he teacheth, and stewards of the Myste∣ries of God, and Ambassadors by whom he beseecheth sinners to be reconciled to God, having committed to them the word of reconciliation, Eph. 4.11, 12, 13, 14. 1 Cor. 4.1, 15. Acts 20.28. 2 Cor. 1.24. 1 Pet. 5.1, 2, 3, 4. 2 Cor. 5.18, 19, 20. These are Labourers together with God upon his husban∣dry and building; some being Master-builders, and others Superstructors, 1 Cor. 3.9, 10. Christ knew the necessity that the Infants of his Family had of such Nurses, and he knew what num∣bers of such weak ones there would be in com∣parison of the strong; or else he had never ap∣pointed the strong to such an Office: And ha∣ving appointed it, he will keep up the honour of his Officers, and will send you his Alms, your food, your Physick, your Pardon, your Privi∣ledges by their hands. If you be drawn by Se∣ducers to forsake or neglect the Ministry of Christs Officers, you forsake or neglect your helps and mercies, you refuse his Grace, you are like Infants that scorn their Nurses help; and like Subjects who reject all the Officers of the King, and like the Chickens that forsake the Hen; you forsake the School and Church of

Christ, and may expect to be quickly catcht up by the Devil, as straglers that have no defence or guide.

2. Yet is there great difference between one Minister or Pastor and another, as much as be∣tween Physicians, Lawyers, or men of any other function. And there being no case in the world that you are so much concerned to be careful in, as the instructing and conduct and safety of your souls, you have exceeding great reason to take heed whom you choose to commit the care and conduct of your Souls to. It is not enough to say, that He is a true Ordained Minister, and that his administrations are not nullities, no more than to say of an ignorant Physician, or Cowardly Cap∣tain, that he hath a valid License or Commission; when for all that, if you trust him, it may cost you your lives. Nor is it a wise mans answer to say that God giveth his Grace by the worst as soon as by the best, and by the weakest as soon as by the strongest, and therefore I need not be so careful in my choice. For though God have not confined the working of his Spirit to the most excellent means, yet ordinarily he worketh according to the means he useth: And this both Scripture, Reason, and daily experience fully prove. God worketh rationally on man as man; that is, as a rational free agent, by Moral operation, and not by a meer Physical injection of his Grace. When we see the man that is made wise unto Salvation by meer infusion of Wisdom, without a Teacher or the study of the Word of God, or when we see God work by his Word as by a charm, that a few words shall convert a man, though the spea∣ker or hearer understood them not, then we may

hearken to this conceit: And then we may think that a Heretick may as well teach you the truth as the Orthodox, or a Schismatick teach you Unity and Peace as well as a Catholick peace∣able Pastor; or a man that is ignorant of the mysteries of Regeneration and holy Commu∣nion with God, may best teach you that which he knoweth not himself, and an enemy to Piety and Charity, may teach you to be Pious and Cha∣ritable as well as any other. But I need not say much more of this, for all parties would never so strive to have such Ministers as they like, and to put out such as they dislike, if they thought not that the difference between Ministers and Ministers were very great.

See therefore that the Guide whom you choose for your Souls be 1. Judicious; for an injudici∣ous man may pervert the Scripture, and lead you into Error and Heresie and sin before you are aware: As an unskilful Coachman may soon overturn you, or an unskilful Waterman may drown you: yea though he be a zealous fervent Preacher, yet if he be injudicious, he may igno∣rantly give you Poison in your food, as the ex∣perience of this age hath lamentably proved.

2. See if possible that he be an experienced man, that knoweth by experience on himself not only what it is to be regenerate, and sanctified, and made a new Creature, but also how all the combate between the Spirit and the Flesh is to be managed, and what are the methods and strata∣gems of the tempter, and what are the chief helps and defensatives of the Soul, and how they are all to be used: For it is not harder to be a Judicious Physician, or Lawyer, or Souldier, with∣out

experience, than a judicious Pastor. And therefore the Holy Ghost commandeth that he be not a novice, or raw unexperienced Christian, 1 Tim. 3.6.

3. See that he be Humble, for if he be puft up with pride, he falleth into the condemnation of the Devil, 1 Tim. 3.6. And then he will either scorn the labour of the Ministry as a drudgery (to preach in season and out of season, to beseech and exhort and stoop to the poorest of the flock): or else he will speak perverse things to draw away Disciples after him, Acts 20.30. or he will as Dio∣trephes, reject the Brethren as loving himself to have the preheminence, 3 John 9, 10. and will Oversee the Church by constraint, for filthy lucre, as being a Lord over Gods heritage, 1 Pet. 5.2, 3. (See Doctor Hammond on the Text.)

4. See that he be Holy in his life; for though this be not essential to his Office, yet the unholy are unexperienced, yea and have a secret enmity in their hearts against that Holiness which they should daily Preach; and will usually be shew∣ing it in their close disgracing discouraging spee∣ches, against that serious Piety which they should promote: And they will neglect most of the personal care of their Flock; and will unpreach by their lives the good which they Preach by their tongues, and harden and embolden the people in their sins, and make them believe that they believe not what they Preach themselves. Choose not an enemy of Holiness to lead you in the way of holiness (a way that he never went himself), nor an enemy of Christ to conduct you in the Christian warfare, when he is a servant of the Devil, the world and flesh, against whom you fight.

5. See that he be of a Heavenly mind, or else his Doctrine will be unsavoury and dry, and he will be Preaching some speculations or barren Con∣troversies, instead of Heavenly edifying truth.

6. See that he be faithful and diligent in his Ministry, as one that knoweth the worth of Souls and will not sell them or betray them to the De∣vil for filthy lucre, or his fleshly ends; nor make Merchandise of them, as desiring rather theirs than them, and preferring the Fleece before the safety of the Flock. But one that imitateth the pattern Acts 20. and in meekness instructeth those that are opposers, 2 Tim. 2.25, 26. 2 Pet. 2.3. 1 Cor. 4.2. Rom. 16.17, 18. 1 Pet. 5.3, 4. 2 Cor. 12.14.

7. See that he be a Lively serious Preacher; for all will be little enough to keep up a lively seriousness in such dull and frozen hearts as ours: A cold Preacher with cold hearts, is like to make cold work. He that speaks senslesly and slee∣pily about such matters as Heaven and Hell, doth by the manner of his speech contradict the matter. When hard heartedness and security and deadness and lethargick drowsiness, is the common and dangerous disease of Souls, let him that loveth his Soul and would not perish by his disease make use of a Physician and remedy that is suited to the cure, and not of one to rock him asleep, or give him an opiate to increase his ma∣lady.

8. See also that he be one that is of a truly Ca∣tholick spirit; not addicted to a Sect, nor to Di∣visions in the Church, nor one that liveth in a se∣paration or distance from the generality of the godly sober Ministers▪ For you take him not

for your Guide, as separated from the Catholick Church, but as united to it, and a Member of it; as valuing the Judgment of all the Church above the judgment of any one Pastor, and knowing that you are your selves to be kept in the unity of the Church, and not seduced into a Sect; and that the Pastors are to be the bonds and ligaments of the body, that by their help it may grow up in love and unity, and not the dividers of the body, Eph. 4.13, 14, 15, 16. As Captains and inferior Officers in an Army, that are to conduct each Souldier in Vnity with the Army, and not to sepa∣rate, and make every Troop or Regiment an Ar∣my by it self, that they may be the petty Gene∣rals, In a word, read some good Visitation Ser∣mons, which tell you what a Minister must be, and choose, if possible, to live under such a Mi∣nister; I say, if possible; for I know to many it is not possible. Wives, and Children, and Ser∣vants, (while they are bound) cannot leave their Husbands, Parents, or Masters: and strong Chri∣stians who are called to do good to others, must prefer that before such advantages to themselves, and many other impediments may deny men such a blessing: But yet I say, undervalue not so great a mercy, and neglect it not where lawfully it may be had, and prefer nothing before it (as a just impediment) which is not really more worth. And remember that Divines do com∣monly resolve the case of the Infidel Nations of the World, that they are unexcusable in their In∣fidelity, because when they hear that other Nati∣ons profess to know the way to Heaven, they do not in so great a case go over Sea and Land to enquire after the Doctrine which we profess. And

if the Tartarians, Indians, and other Nations are bound to send to Christian nations, for Preach∣ers of the Gospel, I only leave you proportiona∣bly to measure your case by theirs (allowing for the disproportion): And to consider how far you should deny your worldly profit in remove∣ing your habitations, for such helps as your own necessities require.

DIRECT. XII. Make choice of such Christians for your fami∣liar friends and the companions of your lives, as are holy, humble, heavenly, serious, mor∣tified, charitable, peaceable, judicious, expe∣rienced and fixed in the wayes of God; and not of ungodly persons, or proud self-conceit∣ed, censorious, dividing, injudicious, unex∣perienced, sensual, worldly, opinionative, su∣perficial, luke-warm or unsetled Professors.

THe Reasons of this Direction you may per∣ceive in what I said under the last. Your company is a matter of exceeding great concern∣ment to you, as one of the greatest helps or hin∣derances, comforts or discomforts of all your lives, especially those that you dwell with, and those that you choose for your familiars and bo∣some friends. And therefore (so far as Gods Providence doth not forbid you, and make it impossible) choose such as are here described; or at least one such for your bosome friend, if you

can have acquaintance with no more. It is of unspeakable importance to your Salvation, with whom you are associated for most familiar converse. A good companion will teach you what you know not, or remember you of that which you forget, or stir you up when you are dull, or warm you when you are cold, and watch over you and warn you of your danger, and save you from the poison of ill companions. O what a help and delight it is, to have a holy, judicious, faithful friend to open your heart to, and to walk with in the wayes of life! And how ex∣ceeding hard is it to scape sin and hell, and get well to Heaven, in company and familiarity of the servants of the Devil, who are posting unto Hell? Let not your companions be worse than your selves, lest they make you worse; but as much wiser and better as you can procure. See Eccles. 4.9, 12. Psal. 16.2. and 119.63. Prov. 13.20.

DIRECT. XIII. Subdue your passions, and abhor all uncharita∣ble principles and practises, and live in love; maintaining peace in your families, and with your neighbours, but especially in the Church of God.

LOve as you would be loved; yea, Love if you would be loved: for there is no surer way to purchase love. And love because you are so

freely loved, by that God whose wrath you have so oft deserved: Let the thankful feeling of his Love in Christ, even turn you wholly into love, to God and man: Abhor every thought and word and deed, which is contrary to love, and tendeth to the hurt of others: And hate the backbitings and bitter words of any, which tend to make a∣nother odious, and to destroy your love to any one that God commandeth you to love. Allow that moderate passion which is the fruit of love, and tendeth only to do good; but resist that which inclineth you to hatred, or to do evil. The more men wrong you, remember that you are the more watchfully to maintain your love, know∣ing that these temptations are sent by the Devil on purpose to destroy and quench it, and fill your heart with uncharitableness and wrath. Give place to the wrath of others, and stand not resisting it by words or deeds, Rom. 12.18, 19, 20. Recompense to no man evil for evil, in word or action, ver. 17. Especially be most tender of the Union of true Christians, and of the Churches peace: When you hear the men of several Sects representing one another as odious, understand that it is the language of the Devil to draw you from love, into hatred and divisions: And when you must speak odiously of mens sin, speak cha∣ritably of their persons, and be as ready to speak of the good that is in them, as of the evil. Be∣lieve not that dividing ungrounded Doctrine, which telleth you that you cannot sufficiently disown the Errors of any party in Doctrine, and Worship, and Discipline, without a separation or withdrawing from their Communion; and which telleth you that you are guilty of the Mi∣nisterial

faults of every Pastor that you joyn with, or of the faults of all that Worship which you are present at (which would first separate you from every worshipping society and person upon earth, and then lead you to give over the worshipping of God your selves.) You must Love Christians as Christians, though they have errors and faults repugnant to their Christianity: And you must joyn in Worship with Christians as Christians, though their Worship hath errors and faults repugnant to the right order and manner of Worship: so be it you joyn not in that Wor∣ship which is substantially evil, and such as God doth utterly disown; Or that you commit no actual sin your selves, or that you approve not of the errors and faults of the Worshippers, and ju∣stifie not their smallest evil; Or that you pre∣fer not defective faulty Worship before that which is more pure and agreeable to the Will of God. For while all the Worshippers are faulty and imperfect, all their Worship will be so too: And if your actual sin when you Pray or Preach defectively your selves, doth not signify that you approve your faultiness; much less will your presence prove that you allow of the faultiness of others. The business that you come upon is to joyn with a Christian Congregation in the use of those Ordinances which God hath appointed, suppo∣sing that the Ministers and Worshippers will all be sinfully defective, in method, order, words, or circumstances: And to bear with that which God doth bear with, and not to refuse that which is Gods for the adherent faults of men, no more than you will refuse every dish of meat which is unhansomly Cooked, as long as there is no

poyson in it, and you prefer it not before better, 1 Cor. 1.10. and 3.1, 2, 3. with 11.17, 18, 21. Rom. 15.1, 2.

DIRECT. XIV. Keep up a constant Government over your Thoughts and Tongues; especially against those particular sins which you are stronglyest tempted to, and which you see other Christi∣ans most overtaken with.

KEep your Thoughts imployed upon somthing that is good and profitable; either about some useful Truths, or about some duty to God or man, of your general or particular Calling; yea about all these in their several seasons: Learn how to watch your thoughts, and stop them at their first excursions; and how to quicken them and make them serviceable to every grace, and every duty. You can never improve your so∣litary hours, if you have not the Government of your Thoughts.

And as the Thoughts must be governed because they are the first and intimate actings of good or evil; so the Tongue must be Governed as the first expresser of the mind, and the first instrument of good or hurt to others. Especially take heed of these sins which the faultiness of most Professors of Religion doth warn you to avoid. 1. An or∣dinary course of vain jesting, and unprofitable talk. 2. Provoking, passionate, inconsiderate words, that tend to kindle wrath in others.

3. Backbiting, censuring, and speaking evil of others without any just call, when it is either up∣on uncertain reports, or uncharitable suspition, or tendeth more to hurt than good. 4. A for∣ward venting of our own conceits, and a confi∣dent pleading for our uncertain, unproved Opi∣nions in Religion, and a contentious wrangling for them, as if the Kingdom of God lay in them. And a forwardness in all company to be the Speakers rather than the Hearers, and to talk in a Magisterial Teaching way, as if we took our selves to be the wisest, and others to have need to learn of us. But especially take heed of speaking evil of those that have wronged you, or of those that differ from you in some tollerable Opinions in Religion: And hate that devilish uncharitable vice, which maketh many ready to believe any thing, or say any thing, be it never so false, of those that are against their Sect; yea of whole parties of men that differ from them, when there is not one of a thousand of all the party that ever they were acquainted with, or ever could prove the thing by of which they are ac∣cused. By the means of these bold uncharitable reports, the Devil hath unspeakably gained a∣gainst Christ; and the Kingdom of malice hath won upon the Kingdom of Love; and most Christians are easier known to be factious by ha∣ting or slandering one another, than they can be known to be Christs Disciples by loving one ano∣ther. And while every Sect without remorse doth speak reproachfully and hatefully of the rest, they learn hereby to hate one another, and harden the Infidel and ungodly world, in hating and speaking evil of them all: So that a Turk

or Heathen need no other witness of the odious∣ness of all Christians, than the venemous words which they speak against each other. And as foul words in quarrels prepare for blows; so these malicious invectives upon differences in Religi∣on, prepare for the cruellest persecutions.

From my own observation, which with a grie∣ved soul, I have made in this Generation, I hereby give warning to this and all succeeding Ages, that if they have any regard to Truth or Charity, they take heed how they believe any fa∣ctious partial Historian or Divine, in any evil that he saith of the party which he is against: For (though there be good and credible persons of most parties, yet) you shall find that passion and partiality prevaileth against Conscience, Truth, and Charity in most that are sick of this Disease. And that the envious zeal which is described Jam. 3. doth make them think they do God service, first in believing false reports, and then in verting them, against those that their zeal or laction doth call the enemies of truth, so that there is little credit to be given to their reproaches farther than some better evidence is brought to prove the thing. Nay it would astonish a man to read the impudent lies which I have often read, obtru∣ded upon the World with such confidence, that the Reader will be tempted to think, Surely all this cannot be false. Yea about publick words or actions, where you would think that the multi∣tude of Witnesses would deter them from speak∣ing it, if it were not true; and yet all as false as tongue can speak. Therefore believe not Pride; or Faction, or Malice in any evil that it saith, un∣less you have better evidence of the truth.

Most Christian is that advice of Dr. H. More, that all Parties of Christians would mark all the Good which is in other Parties, and be more forward to speak of that than of the Evil: And this would promote the work of Charity in the Church, and the interest of Christianity in the World; where∣as the overlooking of all that's good, and aggra∣vating all the evil (and falsly seigning more than is true) is the work of greatest service to the De∣vil, and of greatest enmity to Christianity and Love, that I know commonly practised in the World. Keep your tongues from all such hel∣lish work as this.

DIRECT. XV. Let every state of life and Relation that you are in, be sanctifyed unto God, and conscio∣nably used: And to that end understand the advantages and duties of every condition and Relation, and the sins and hinderances and dangers which you are most lyable to.

THe duties of our Relations are a great part of the work of a Christians life: As Magi∣strates and Subjects, Pastors and Flocks, Parents and Children, Husband and Wife, Masters and Servants; as Superiors in Gifts or Places, or In∣feriors or equals; as Neighbors and companions. In our Teaching and learning, ruling and obeying, buying and selling. Be conscionable in all these which are your own Relations, if you will live as Christians and be acceptable unto God. An

ungodly or oppressing Magistrate, a murmuring rebellious Subject, an ungodly, negligent or fa∣ctious Pastor, an unteachable, refractory, ungod∣ly Flock, a Husband, Parent, or Master, with∣out Religion, Love, or Justice, a Wife or Child or Servant, without Love and dutiful obedience, and faithful diligence; a proud contemptuous Superior, a malicious censorious inferiour, an un∣just uncharitable Neighbor; a deceitful buyer or seller, borrower or lender, and a self-seeking friend, and seducing unprofitable companion; are all as far from pleasing God by the rest of their works or profession of Religion, as they are from being obedient to his will: They pro∣voke him to abhor their Prayers and Profes∣sion, and to tell them that he will rather have Obedience than Sacrifice. If you are false to men, you are not true to God. It is he that feareth God, and worketh Righteousness, that is accepted of him: and the unrighteous shall not inherit the Kingdom of God.

DIRECT. XVI. Live as those that have all their powers, re∣ceivings and opportunities to do Good with in the World; and must be answerable how they have improved all: And as those that believe that the more Good they do, the more they do receive, and the greater is the ho∣nour, the profit, and the pleasure of their lives.

TO do no harm, is an honour which is com∣mon to a stone or a clod of Clay, with the most innocent man. If this were all the excellency that you aim at, it were better that you had never been born; for then you would certainly have done no harm: Remember that to do good is the highest imitation of God, sup∣posing that it proceed from Holy Love, and be done to the Pleasing and Glorifying of God, that the Principle and the End be sutable to the work. Remember who hath told you that it is more blessed to give than to receive, Acts 20.35. And hath promised that He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets re∣ward; and he that receiveth a Righteous man in the name of a Righteous man, shall receive a Righ∣teous mans reward: and whosoever shall give to drink unto one of these little ones, a Cap of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward (supposing that he have no better to give), Matth. 10.41, 42. Give

to every man that asketh of thee (according to thy ability), Give and it shall be given to you, Luke 6.30, 38. and 12.33. Take that day or hour as lost in which you do no good (directly or prepa∣ratorily): And take that part of your estate as lost, with which directly or remotely) you do no good. Remember how the Judgment must pass on you at last, according to the improve∣ment of your several Talents, Matth. 25. When your time is past, and your estates are gone, or your understandings or your strength decayed, and your power and greatness is levelled with the poorest, it will be an unspeakable comfort to you, if you are able to say, We laid them out sincerely to our Masters use; and an unspeakable terror to you to say, They were lost and cast away on the service of the Flesh. If therefore you are Rulers, and are entrusted with Power, study how to do all the good with your Power that possi∣bly you can: If you are Ministers of Christ, lay out your time and strength and parts in doing good to the Souls of all about you; study how you may be most serviceable to the Church and Cause of Christ. If you are rich men, study how to do all the good with your Riches that possi∣bly you can do (not violating the order appoin∣ted you by God): In your Neighbourhoods, and in all your Families and Relations, study to do the greatest good you can. Take it thank∣fully as a great mercy to your selves, when op∣portunity to do good is offered you. And con∣tent not your selves to do a little, while you are able to do more. Gal. 6.7, 8, 9, 10. Be not decei∣ved, God is not mocked; for whatsoever a man sow∣eth, that shall he also reap: For he that soweth to his

Flesh, shall of the Flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap everlast∣ing Life. And let us not be weary in well-doing, for in due season we shall reap if we faint not. As we have therefore opportunity, let us do good to all men, especially unto them who are of the houshold of Faith. 2 Cor. 9.6. He which soweth sparingly shall reap sparingly, and he which soweth bountifully shall reap bountifully: Every man according as he purposeth in his heart, so let him give, not grudgingly, or of neces∣sity; for God loveth a chearful giver. Heb. 13.16. To do good, and to communicate forget not, for with such Sacrifices God is well pleased. Ephes. 3.10. For we are his Workmanship, created in Christ Jesus to good works, which God hath ordained, that we should walk in them. Let doing good be the busi∣ness and imployment of your lives; Preferring still the publick good before the private good of any; and the good of mens Souls before that of the body. But yet neglecting none, but doing the lesser in order to the greater.

Object. But I am a poor obscure person, that have neither abilities of mind or body or estate; and what good can I do?

Answ. There is no rational person that is not entrusted with One Talent at the least, Matth. 25. and that is not in a capacity of doing good in the World, if they have but hearts and be but willing. If you had neither money to give, nor tongues to speak for God, and to provoke others to do good, yet a Holy, humble, heavenly, patient, blameless life, is a powerful means of doing good, by shewing the excellency of Grace, and con∣vincing the Ungodly, and stopping the mouths of the enemies of Piety, and honouring the

waies of God in the World: Such a holy, harm∣less, exemplary life, is a continual, and a pow∣erful Sermon: And for giving, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. If you are unseignedly willing to give if you had it, God taketh it as done: What you would have given, is set down on your account as given indeed. The Widdows two mites were praised by Christ as a bountiful gift, and a Cup of cold water is not unrewarded to the willing Soul. No one therefore is excusable that li∣veth unprofitably in the World. But yet men of Power and Parts and Wealth have the greatest reckoning to make: Their ten Talents must have a proportionable improvement: It is a great deal of good that they must do: For to whomsoever much is given, of him shall be much re∣quired; and to whom men have committed much, of him they will ask the more, Luke 12.48.

DIRECT. XVII. Redeem your Time, and highly value every mi∣nute; and spare for no labour in the work of your salvation: Dream not of an easie, idle, sluggish life, as sufficient to your high and glorious ends: Nor rest not in a customary and outside way of duty, without regard to the Life and the success.

IF any thing in all the World require all our power and time, it is that for which all our

powers and time are given us; and which we are sure will a thousand fold recompense us for all: O what a sottish kind of stupidity is it, for a man to trifle in the way to eternity, that hath an end∣less life of joy or sorrow, depending on the pre∣parations of so short a life. How little doth he know the worth of his Soul, the Joyes of Hea∣ven, the terrors of Hell, the malicious diligence of Satan, or the difficulty of Salvation, that can idle and play away whole hours of time; and pray as if he prayed not, and seem to be Religi∣ous when he is not in good earnest! and bestir∣eth not himself so much to escape Hell fire, and to obtain everlasting Joyes with Christ, as he would do to escape a temporal death or misery, or to obtain some dignity or riches in the World, 1 Cor. 7.29, 30. O therefore as ever you care what becometh of your Souls, and as ever you will have comfort in the review of your present life, make not a jest of Heaven and Hell: Tri∣fle not in your race and warfare; Dally not with God and Conscience; Play not, and dream not away your Time, Know the worth of an hours Time, for the sake of your work, and of your Souls, as it is commonly known by dying men. But of this I have spoke already in my NOW or NEVER, and a Saint or a Bruite, and in the third part of the Saints Rest.

DIRECT. XVIII. Sit down and count what it may cost you to be Christians indeed, and to be saved: Reckon not on prosperity, or a cheap Religion, but re∣solve to take up the Cross and follow Christ in suffering, and to be Crucified to the World, and by many tribulations, to enter into the Kingdom of Heaven. Luke 14.26, 27, 28, 30, 33. Gal. 6.14. Acts 14.22. 1 Thes. 3.4. and 2 Thess. 1.6, 7, 8. Mal. 5.10, 11, 12. 2 Tim. 3.12.

ALL that will live godly in Christ shall suffer Persecution. It is not All that are Baptized and called Christians, but All that will live godly in Christ Jesus: It is Godliness, and not the bare name of Christianity, which the Serpents Seed have so great an enmity to. I have elswhere ci∣ted an excellent saying of Dr. Th. Jacksons, to prove that this is to be expected under Christian, as well as Heathen Governments, and that it is not through the goodness of the Great ones of the World, but the cowardliness of our hearts, that the Ministers of Christ are not ordinarily Martyrs. Though God may possibly exempt you from any notable suffering for his Cause, yet it is not wise or safe to expect such an exempti∣on: For that will hinder your preparation for Suffering: And a mind prepared to suffer, is es∣sential to true Christianity: And no man that is not a Martyr in Resolution and disposition can be

saved. If the fiery tryal come upon you, let it not seem a strange unexpected thing, 1 Pet. 4.12, 13, 14, 17. When Persecution ariseth because of the Word, the unrooted, unfound, unsetled Chri∣stian is presently offended, and falls away, Mat. 13.21. Mark 4.17. Then they will fall to di∣stinguishing and carnal reasoning, and prove any thing lawful which is necessary to their Peace, Gal. 6.12. As many as desire to make a fair shew in the Flesh, they constrain you to be Circumcised, only lest they should suffer Persecution for the Cross of Christ, Gal. 6.12. Shrink not for Sufferings; Fear not them that can but kill the body, Luke 12.4. Never doth the Spirit of God and Glory so much rest upon Believers, as in their greatest Sufferings for Righteousness sake, 1 Pet. 4.14. and never have they cause of more exceeding joy, Matth. 5.11, 12. Prosperity doth not so well agree with a life of Faith, as Sufferings and Ad∣versity. Our light affliction which is but for a mo∣ment, worketh for us a far more exceeding and eter∣nal weight of Glory; while we look not at the (tem∣poral) things which are not seen, but at the things (eter∣nal) which are not seen, 2 Cor. 4.17, 18. Read Rom. 8.33. to the end▪

DIRECT. XIX. If you fall into any sin, rise speedily by a through Repentance; and take heed both of delay, and of a palliate Cure, Luke 13.3, 5. and 22.32.

TAke heed of trusting to a General Repen∣tance or a Converted state, instead of a par∣ticular Repentance and Conversion from any known sin, especially which is more than the ordinary unavoidable infirmities of a Saint. For it is not General Repentance indeed which reacheth not to every known particular. If temptation have cast you down, take heed of lying there, but pre∣sently get up again: What the Apostle saith of Wrath, Eph. 4.26. the same I may say of other falls, Let not the Sun go down upon them: But go out with Peter and weep with him, if you have sinned with him: If your bones be out of joynt or broken, get them set presently, before they settle in their dislocation: And let the Cure be through, and spare not for a little pain at first: Let as open confession as the case requireth, and as full restitution, signify the sincerity of your Re∣pentance: For a gentle handling of your selves may undo you; And palliation is the Hypocrites cure. O take heed lest you presume to sleep one night in your unrepented sin; and take heed lest Delay encourage the Tempter to offer you the bait again and again, and to say, Why not once more; Why may you not be as well pardoned for twice as for once; and for thrice as for twice, &c.

It's dangerous playing or sleeping at the brink of Hell. Away from the temptation and occasion of your sin; stand not disputing, but Resolve and be gone; And sin no more, lest a worse thing come unto you, John 5.14. Stick not man at the shame or loss or suffering, which confession, restituti∣on or reformation may bring; but remember that you can never escape damnation at too dear a rate. This is Christs meaning, when he speak∣eth of cutting off a Right hand, or plucking out a right eye, if it offend; that is, ensnare and tempt you unto sin, Matth. 5.29, 30. Not that you should do so indeed, for you have an easier way to avoid the sin; but that, this is far the lesser of the two evils, to lose a hand or eye, than to lose the Soul, and therefore to be chosen if there were no other remedy. If the thief had no other way to forbear stealing than to cut off his hand; or the Fornicator to cure his lust, than to put out his eyes, it were a cheap remedy. A cheap and ea∣sy superficial Repentance, may skin over the sore and deceive an Hypocrite; but he that would be sure of pardon, and free from fear, must go to the bottom.

DIRECT. XX. Live as with Death continually in your eye, and spend every day in serious preparation for it, that when it cometh, you may find your work dispatcht; and may not then cry out in vain to God to try you once again.

PRomise not your selves long life: Think not of death as at many years distance, but as hard at hand. Think what will then be need∣ful to your peace and comfort, and order all your life accordingly, and prepare that now, which will be needful then: Live now while you have time, as you will resolve and promise God to live, when on your death-bed you are pray∣ing for a little time of tryal more: It is a great work to die in a joyful assurance and hope of e∣verlasting life, and with a longing desire to de∣part and be with Christ as best of all, Phil. 1.21, 23. O then what a burden and terror it will be, to have an unbelieving, or a worldly heart, or a guilty Conscience, Now therefore use all possible diligence to strengthen Faith, to increase love, to be acquit from guilt, to be above the World, to have the mind set free from the Captivity of the flesh, to walk with God, and to obtain the deep∣est, most delectable apprehensions of his love in Christ, and of the heavenly blessedness which you expect. Do you feel any doubts of the state of immortality, or staggering at the Pro∣mise of God through unbelief! Presently do all you can to conquer them, and get a clear reso∣lution

to your souls, and leave it not all to do at the time of sickness. Are the thoughts or God and Heaven unpleasant or terrible to you? Presently search out the cause of all, and labour in the cure of it as for your lives. Is there any former or present sin which is a burden or terror to your Consciences? Presently seek out to Christ for a Cure, by Faith and true Repentance; and do that to disburden your Consciences now, which you would do on a sick-bed; and leave not so great and necessary a 〈◊〉〈◊〉 to so uncertain and short and unfit a time. Is there any thing in this World that is sw••••t••r t•• your thoughts than God and Heaven? 〈◊〉〈◊〉 which you cannot wil∣lingly let go. M••rti••i•• it without delay; consi∣der of its vanity; compare it with Heaven; Cru∣cifie it by the Cross of Christ; cease not till you account it loss and ••••ung, for the excellent know∣ledg of Christ and life eternal, Phil. 3.7, 8, 9. Let not death surprize you as a thing that you never seriously expected▪ Can you do no more in preparation for it than you do? If no, why do you wish a death to be tryed once again? and why are you troubled that you lived no better? But if you can, when think you should it be done? Is the time of uncertain painful sickness better than this? O how doth sensuality besot the World! and inconsiderateness deprive them of the benefit of their reason? O Sirs, if you know indeed that you must shortly die, live then as dy∣ing men should live: Choose your condition in the World, and manage it as men that must shortly dye: Use your Power, and Command, and Honour, and use all your Neighbours, and especially use the Cause and Servants of Christ, as

men should do that must shortly die. Build and plant, and buy and sell, and use your Riches as those that must die, remembring that the fashi∣on of all these things is passing away, 1 Cor. 7.29, 30. Yea pray and read and hear and meditate as those that must die. Seeing you are as sure of it as if it were this hour; in the name of God delay not your preparations. It is a terrible thing for an immortal Soul to pass out of the body in a carnal unregenerate, unprepared state: and to leave a World which they loved and were fa∣miliar with, and go to a World which they nei∣ther know nor love, and where they have nei∣ther heart nor treasure, Matth. 6.19, 20, 31. The measure of Faith which may help you to bear an easie cross, is not sufficient to fortifie and encou∣rage your souls, to enter upon so great a change. So also bear all your wants and crosses as men that must shortly die: Fear the cruelties of men, but as beseemeth those that are ready to die: He that can die well, can do any thing, or suffer any thing: And he that is unready to die, is unfit for a fruitful and comfortable life. What can ratio∣nally rejoyce that man, who is sure to die, and unready to dye, and is yet unfurnished of dying comforts? Let nothing be now sweet to you, which will be bitter to your dying thoughts. Let nothing be much desired now, which will be un∣profitable and uncomfortable then. Let nothing seem very heavy or grievous now, which will be light and easy then: Let nothing now seem ho∣nourable, which will then seem despicable and vile Consider of every thing as it will look at death; that when the day shall come which en∣deth all the joyes of the ungodly, you may look

up with joy, and say, Welcome Heaven, This is tho day which I so long expected, which all my dayes were spent in preparation for, which shall end my fears, and begin my felicity, and put me into possession of all that I desired and prayed and laboured for; when my Soul shall see its glorified Lord: For he hath said, John 12.26. If any man serve me, let him fol∣low me; and where I am, there shall also my servant be: If any man serve me, him will my Father ho∣nour: Even so Lord Jesus, remember me now thou art in thy Kingdom, and let me be with thee in Para∣dise, Luke 23.42, 43. O thou that spakest those words so full of unexpressible comfort to a sinful woman in the first speech after thy blessed Re∣surrection, Joh. 20.17. GO TO MY BRE∣THREN, AND SAY VNTO THEM, I A∣SCEND UNTO MY FATHER AND YOUR FATHER, AND TO MY GOD AND YOVR GOD.] Take up now this Soul that is thine own, that it may see the Glory given thee with the Father, Joh. 17.24. and instead of this life of temptation, trouble, darkness, distance, and sinful imperfection, I may delightfully Behold and Love and Praise, thy Father, and my Father, and thy God and my God. Lord now lettest thou thy ser∣vant depart in peace; Lord Jesus receive my Spirit, Luke 2.29. Acts 7.59.

And now I have given you all these Directi∣ons, I shall only request you in the close, that you will set your very hearts to the daily serious pra∣ctise of them; For there is no other way for a ripe confirmed state of Grace: And as ever you regard the glory of God, the honour of your

Religion, the welfare of the Church and those about you, and the living and dying comforts of your selves; O do not sluggishly rest in an In∣fant state of Grace! Did you but know how a weak and strong Faith differ, and how a weak and a found Confirmed Christian differ, as to the ho∣nour of God, and the good of others, and especi∣ally to themselves, both in life and death, it would quickly awaken you to a cheerful diligence, for so high and excellent an end. Did you but well understand the wrong that Christ and the Gos∣pel have sustained in the World, yea in England, by weak, diseased, distempered Christians, your hearts would bleed, and with shame and grief, it would be your secret and open lamentation. Stir up then the Grace that is given you, and use Christs means, and do your best, and you will find that Christ is not an insufficient Physician, nor an uneffectual Saviour, or an empty Foun∣tain; but that he is filled with all the fulness of God, and hath Spirit and life to communicate to his Members, Zech. 12.8. and that there is no want which he cannot supply, and no corruption or temptation, which his Grace is not sufficient to overcome, John 4.14. 2 Cor. 12.9. Rom. 6.4, 6. Col. 3.1, 3, 4.

FINIS.