The Christian monitor containing an earnest exhortation to an holy life, with some directions in order thereto : written in a plain and easie style, for all sorts of people.

CHAP. I.

Exhortation to an Holy Life, with Motives thereto.

IT's very sad to consider, not only how few Na∣tions there are in the World which profess Christianity, but also of those who do profess it, how few there are comparatively that live according to their Profession. Wherefore it well beseems all Christ's faithful servants, especially the Ministers of his Gospel, to use their utmost endea∣vours, by Life and Doctrine, by publick and private Exhortations, by preaching and writing, and by all the ways they are capable, to promote true Piety and Holiness amongst all sorts of Men, whether high or low, rich or poor, without which no Man can be happy, either in this World, or that to come. And though I well know that, thanks be to God, we abound with multitudes of excellent Books written to this end; yet are not such short Instructions as these that follow to be condemned as useless, since they will, it's like, he more generally dispersed, and that amongst the very meanest of the People, and may more easily be read and remembred by such as have neither time to read large Books, nor Money to buy them. With such as these I have occasion often

to meet, and for their sakes chiefly it is that I pub∣lish this little Paper; being encouraged thereto by some pious Persons, both of City and Countrey, who intend to give some of them away to poor people about them, and thought others might do the like. And may it please God to give a Blessing to such a mean Undertaking as this, and succeed it to the good of Souls, I shall little regard the Censures of the cu∣rious: Remembring the saying I have somewhere met with of a devout Writer to this purpose, That he was desirous his Books should be scattered abroad upon Pedlers Stalls, and thence come into the hands of common People, for the encreasing of Knowledge and Piety, rather than be solemnly laid up and buried in the Libraries of the Learned.

Wherefore without any more Preface, I shall ad∣dress my self to you for whose sake I write these Lines, as a Perswasive to an Holy and Religious Life. Now in order thereto let me beseech you to look back upon your Lives past, and call your selves to ac∣count, whether it has been your care and study to live in such a godly manner as becomes those who are baptized into the Name of Christ, and after him are called Christians. Have you well considered what is the meaning of this Name; and what Engagement you lie under to an Holy Life by taking it upon you in Baptism? And do you keep well in mind your Ba∣ptismal Vow, wherein you renounced the Devil, the World and the Flesh, and promised to be Christ's faithful Souldiers and Servants, and so to continue all the days of your Life? Have you so far understood and considered these things, that you have made it your chief business to walk accordingly? Do you watch carefully and fight manfully against your spi∣ritual Enemies? Do you live as those that believe the Gospel, sincerely endeavouring in all things to know the Will of God and do it? Since you take Christ's Name into your mouth, are you careful to depart from all iniquity? In a word, is this your greatest study and design to please and glorifie God,

and to work out your own salvation? If your Con∣science can truly witness for you, that it is indeed so; and that wherein at any time you fall short or do amiss, you are heartily grieved for it, and do daily labour to amend and grow better: If it be thus with you; I say, then bless God for his grace and mercy, hold on and prosper, and fear not but God will be with you, He will own you as his Children, and for his Son Jesus sake, will both pardon your sins and assist you by his Grace; he will guide you by his Counsel, and at length receive you to Glory.

But pray deal faithfully with your own Souls and tell me, Has it not been quite otherwise with you? Have you not contented your selves with the bare Name and Profession of Christianity, and in the mean time led an ill course of Life, directly contrary to your Profession? Have you not lived in wilful ignorance of your Duty, or in gross sins against your Knowledge? Do not the temptations of the Devil, the allurements of the World and the Flesh many times prevail more with you than the Commands of Almighty God and the voice of your own Conscience? Are you not wont to neglect God's worship and service, both in the Church and at home? yea, do you not profane his holy Name by swearing and cursing? Are you not often guilty of lying and slandering, of cozening and cheating, if not of downright stealing? Do you not in your anger use railing and reviling Language? Or do you not live in Envy and Malice, seeking for re∣venge of those that have done you any injury? Do you not allow your selves in Drunkenness or Whore∣dom, or some other known and wilful sin? To be short, Is there not something or other in this World that you love more than you do God himself and his Son Jesus? Are you not much more concerned for your Bodies than for your precious Souls? And do you not more earnestly seek after Food and Raiment, and the good things of this Life, than after that eternal Kingdom of Glory which God hath promised to his faithful Servants in the World to come?

If this indeed be your Case, I beseech you make a stand, and consider well what you have been doing; what a sad and dangerous condition you have brought your selves into, and what the end of it will be if you hold on in such evil courses. Humbly beg of God to make you duly sensible of your sin and danger, and to keep the sense thereof so close to your minds, that you may be brought not only to mourn for your sins, but to loath and abhor them, and utterly to for∣sake the same, henceforth resolving by the grace of God wholly to give up your selves to his service, and to walk stedfastly in those holy and good ways which he has appointed you. This is that to which I do most earnestly desire to perswade you. And that I may do my utmost to prevail with you, I shall lay before you some very weighty Arguments, which I request you seriously to ponder of as you read them, and God grant they may have due effect upon the heart of every Reader. Amen.

(1) That you may be prevailed with to become God's faithful servants, consider, first, That this was the great end for which God made you, and keeps you alive, and gives you so many mercies of all sorts. You can tell, I hope, that God made you, and that he made you to serve him, by living according to his Com∣mandments. These are some of those first things which Children learn, and it were well if when they are grown up to be Men and Women, they would use seriously to think of them, and practise according∣ly. The wise God has made all Creatures for some good end or other, and he has fitted them all for those ends and purposes for which he made them. To Man therefore has he given the use of Reason, chiefly to fit him for Religion, and to render him capable of knowing, loving and serving his great Creator and Benefactor: And it is Religion which makes the great difference betwixt a Man and a Beast: for bruit Creatures have no knowledge of God, no re∣gard to him, but are wholly led by their senses, and mind nothing else but what is before them here in

this World. But the poorest Man on Earth who has the use of his Reason, is near akin to the very Angels themselves; his nature is like theirs, and but a little below them, so that he may be much taken up in the same holy Works that they are employed in, even in loving and praising, and adoring the great and good God. To this end he may study both the Works and the Word of God, which reveal him to us, and should continually put us in mind of him. And all the good things we enjoy should still make us sensible of the goodness of God from whom they come: and fill our hearts with love and thankfulness; and our mouths with blessing and praise. This is the most proper use of our Reason, and this God most justly expects from us Reasonable Creatures; and this even the poor man may render without any hindrance to his daily la∣bours; and may still keep such an awful sense of God upon his mind as may restrain him from wilful sin, and make him careful always to please his Maker. And so our Reason was given us to bridle and govern our Appetites, our Lusts and Passions; that we should not be led away into gluttony and drunkenness, into wantonness and uncleanness, nor into rage and fury like bruit Beasts that have no understanding: but should live soberly and chastly, quietly and peaceably with all Men, doing them all the good we can. For such holy purposes as these chiefly was our Reason bestow'd on us, and therefore in this manner ought it to be employ'd. Certainly since God hath made us of a na∣ture so much better than Birds or Beasts, he expects from us other works and services than he does from them. They know nothing of God that made them, nor have they any knowledge of another Life after this, but when they die there's an end of them. But to us hath God given immortal Souls of more value than the whole World: and for this end hath he created us, that we might serve and honour him here in this Life, and so may live with him, and enjoy him for ever in the World to come.

Now if this be the end of our Creation, ought we

not to live up to it? Do we not see all other things an∣swer the end for which they were made? The Sun gives Light by day, and the Moon by night. The Earth brings forth Corn and Grass, and the Trees bear Fruit. The Horse, the Cow and the Sheep, with many other Creatures, afford us much service and benefit. And shall Man alone be useless and unfruitful, and live to no good purpose? When they are all so ready to serve us, shall not we chearfully serve him that made us for his own service? Surely we cannot think that the wise God sent us into the World only to eat and drink, to sleep and play, or to work hard for a poor Livelihood. If this were all, we had better have been made bruit Creatures, or never have been made at all. Much less can we think that the Holy God made us on purpose to sin against him, to dishonour his Name, and pro∣voke him to anger. He did not give us Reason to make us crafty and cunning for the World, that we might know how to cozen and cheat our Neighbours. He did not give us Tongues to swear and curse with, or to talk foolishly and filthily; let us not then use them to any such ill purposes. Since God has given us pre∣cious immortal Souls, let us not live like Beasts that perish, wallowing in the mire of base sensual Lusts and Pleasures. By this means we become worse than Bruits themselves, for we debase our own Natures, we abuse our Reason to our own shame and hurt, and to God's displeasure. Thus we cross the end of our Crea∣tion, and are more stupid and ungrateful than the very Ox or Ass: for they know their owner, and do good service to those that keep and feed them, Isa. 1. 2, 3. O let us not give God cause to complain of us, as he there does of the Jews, that he nourished and brought up Children, and they rebelled against him: Think how grie∣vous it is to you that have Children, after all your care and kindness, after all your cost and labour, to have them p••ove stubborn and disobedient, loose and idle Prodigals. O see then that you be not such toward your heavenly Father, who made you and preserves you, and every day renews his mercies upon you. He

keeps us alive and makes our lives comfortable. He gives and continues to us our Reason and Senses, our Health and Strength, Food and Raiment, and all the good things we enjoy. He supplies our wants, and helps us in all our distresses. He gives us light by day, and rest in the night. He enables us to follow our callings, and gives a blessing to our labours, that we may provide for our selves and Families. And does not this good God well deserve all the love and service which we can pos∣sibly render him? O how can we find in our hearts wilfully to offend him who thus delights in doing us good! Foolish and unthankful Wretches we are thus ill to require the Lord for all his loving kindness. We could not deal so with any Friend or Neighbour on Earth, that had been always kind and loving to us. Are not Servants bound to work for them who maintain them and pay them Wages? And ought not Children to obey their Parents who begot them and brought them up? How much more then ought we to obey God our Father, who gave us life at first, and still prolongs it from one day to another, when he could in a moment cut us off in our sins, and throw us into Hell. But in much mercy he spares us, and gives us space to Repent, and is very unwilling to destroy us, and therefore waits long to be gracious to us. O then let his patience and all his goodness at last have this happy effect upon us; let it lead us to true Re∣pentance, and ever hereafter engage us to diligence and constancy in his service, Rom. 2. 4. 2 Pet. 3. 9.

(2) To which purpose consider again that this was the end for which God sent his Son Jesus into the World, even to seek and save us lost and miserable sinners, to bring us to Repentance and newness of life, that so we might be restored to the love and favour of God, which we had lost by sinning against him. Our first Parents Adam and Eve were created in a very holy and happy Estate, but they fell from it by sinning against God, and so came all misery in∣to the World. And then did our Heavenly Father take pity on us, and sent his own Son out of his bo∣som

to be our Saviour and Redeemer, to reform us from our Sins, and so to deliver us from misery: First he will make us Holy, and then we shall be made Happy. For as man lost his happiness by disobeying Gods command, so he must recover it by becoming obedient to his will in all things. To this end hath the Lord Jesus fully revealed Gods will to us when we were in ignorance and darkness. He hath given us holy precepts for the rule of our Life: And made most rich and precious promises to perswade us to our duty, and denounced dreadful threatnings to af∣fright us from Wickedness.

And when we had deserved the Wrath of God for our sins, then did Jesus Christ shed his most precious Blood to make Atonement for us, and to obtain our pardon and forgiveness. He dyed for our offences and rose again for our justification. Rom. 4. 25. And in his Gospel he has given full assurance of Gods good will to mankind, that he will be merciful to us and pardon us, if we truly repent of our sins and forsake them. Thus hath Christ opened a door of hope for us, to encourage us to return to God: For if there had been no hopes of mercy, we should never have been drawn to Repentance, but even like the Devils themselves should have remained full of hatred and malice against God, utterly despairing of relief from him. But whilst the death of Christ does so much engage and encourage us to forsake our sins, it gives not the least encouragement to our continuance in them. Let us not think that Christ dyed for our sins that we might have liberty to live in them, and yet be saved at the last. No, but he came to save us from our sins, not in them. He makes us blessed by turning us from our iniquities. He dyed to redeem us from a vain and evil Conversation, to purify our Hearts, and reform our Lives, and make us a peculiar People zealous of good works, Matt. 1. 21. Act. 3. 26. Tit. 2. 14. 1 Pet. 1. 18.

The death of Christ for us vile sinners shews the in∣finite love of God in finding out this way for our Sal∣vation: But then it shews also what an evil thing sin

is, and how hateful to God, since he would not par∣don us without the suffering of his own dear Son on our account. And therefore if the consideration of all this does not bring us to hate and abhor our sins, and to love and serve our God and Saviour, we are never like to have any benefit by Christs death. All our professions of loving him and believing in him will stand us in no stead without obeying him. True sa∣ving Faith in Christ is that which works by love both to God and our Neighbour. Christ accounts none to be his friends but those that keep his Command∣ments, and to such only will he grant pardon and Salvation. Gal. 5. 6. Joh. 15. 14. Heb. 5. 9. 1 Joh. 3. 8.

Since then the ever-blessed Jesus the Son of God came down from Heaven, became a Man, and dyed a most painful death upon the Cross, that he might save us from sin and misery, shall we not accept of him as our Lord and Saviour, who comes to deliver us from the power of the Devil and our own Lusts, to make us the Children of God and heirs of Glory, which is a thousand times greater deliverance than that of the Israelites from the Aegyptian bondage. Will you not be moved by all that Christ has done and suffered for you? Shall not his love constrain you to love him, and to hate all sin which was the cause of his sufferings? Will you tread under foot his most pre∣cious Blood, and even crucifie him afresh, and again put him to open shame? Thus in some sort do wick∣ed men use their Saviour, whilst they go on in their sins which are so displeasing to him. They that lie and cozen for a little gain, what do they but with Ju∣das sell away Christ for Money. They that live in hatred and malice, and do mischief to their Neighbours, do in effect run the Spear into Christs side, and drive Nails into his hands and feet. And they that give themselves to Riot and Drunkenness, do even mingle Gall and Vinegar for him to drink. They do all that in them lies by their sinful pleasures to put him again into Agonies and Pains. But on the other hand, it is

a delight to our Saviour to see us humbled for our sins, and resolved to forsake them. He will readily and effectually interceed for us with our heavenly Fa∣ther, who is most willing to receive returning Prodi∣gals. There is joy in Heaven when sinners on Earth repent. Even this our return to God by true repen∣tance is the best recompence we can make to our Bles∣sed. Saviour for all his pains and sufferings. When the pleasure of the Lord prospers in his hand by the con∣version of sinners, he then sees the travel of his Soul, and is satisfied, Isa. 63. 10, 11. And shall we not afford this satisfaction to our Redeemer, who hath undergone so much for our sakes, and still out of his tender love to our Souls follows us with such earnest invitations to come to him for life and happiness? Could we deny him this most reasonable request, if we saw him now in person standing before us, beseeching us to turn and live? And this he now does by his Spirit and by his Ministers: But that leads me to the next.

(3) Consider therefore that this also was the end for which the Holy Ghost is given, and all the means of grace afforded, even to sanctifie our hearts and make us an holy and obedient People. God knows the weakness and corruption of our Natures, and therefore in great mercy he affords the assistance of his holy Spirit, to enlighten our minds, and purifie our hearts, to re∣new and change our natures, and guide us in ways of holiness here, that so we may be fitted for eternal happiness with the most holy God in the life to come. Joh. 3. 3, 5. Rom. 8. 9. And for this end were the ho∣ly Scriptures written by men assisted and inspired by the Holy Ghost, to be a light to our feet and a lan∣tern to our path, to direct us in the plain way to e∣verlasting life, 2 Tim. 3. 15, 16, 17. And the holy Sacraments were appointed for the encrease of grace to all that make a right use of them. And our Bles∣sed Saviour did at f••rst send abroad his Apostles to Preach the Gospel to all the World, and hath ever since continued a success••on of Ministers in his Church, whose standing office it is to administer the word and

Sacraments, to watch over the Souls of the people, to instruct and admonish them both in publick and private, and to use their utmost diligence to bring them to the knowledge and love of God, and of his Son Jesus. And God is ever ready to accompany their endeavours with his blessing. Do you not often find his good Spirit putting good thoughts and motions into your mind, inclining you to that which is holy and good, checking and restrain∣ing you when you are running into evil? But on the o∣ther hand it's the evil Spirit, even the Devil himself, that tempts you to sin, and would hinder you from your Duty. It's the Devil that tempts Men to pride and ma∣lice, and to all manner of wickedness. For he being a proud, malicious and most wicked Spirit, would have Men to be like himself, that so they may be for ever mi∣serable with him. Will you not then resist the Devil, the great enemy of your Souls, and be led and guided by Gods good Spirit, and follow his Motions and the directi∣ons of his word which lead to happiness? O do not grieve this Blessed Spirit, who alone can give us true comfort, do not resist and quench his motions, nor pro∣voke him to depart from you, and leave you to your own lusts, and to the power of Satan, who seeks your ruin.

Moreover, as the Devil has his instruments to draw Men to wickedness, one ill man tempting another, so Ministers are sent from God to draw you to righteous∣ness and holiness. They are the Embassadors and Mes∣sengers of Christ, and do in his name bescech you to be reconciled to God, who is most willing to be recon∣ciled to you, if you will but cast away those wicked works which provoke him to anger, 2 Cor. 5. 20. O how will it rejoyce the hearts of your Ministers that tru∣ly love your Souls, to see the success of their labours, to have you come to them enquiring what you must do to be saved, declaring your repentance for your former evil Courses, and your resolution henceforth to become new Creatures. Certainly we exhort you to nothing but what is highly reasonable and for your own benefit, whilst we perswade you to return to the favour of God. Why then will you not hearken to us? If a message of mer∣cy

should be sent you from the King, when you were in danger of death for Rebellion, would you not most gladly and thankfully receive it? And will you not be as thank∣ful and obedient to the King of kings, and as wife to save your Souls as to preserve your Bodies.

And beside his Word and Ministers, God also pleads with you by his providences to bring you to repen∣tance. Sometimes he sends afflictions to correct you for your faults, to shew you the evil of sin, and draw you home to himself; and at other times he sends many mercies, as I have told you, to soften your hearts, to engage and allure you to his service: And such good use we ought to make of all Gods dealings with us.

(4.) Consider further what engagements you ly under to an holy life by your own profession, promises and vows. You profess and call your selves Christians, the Disciples and followers of Christ: Ought you not then to follow his example, and obey his Commands, if you will make good that name? You would think it a great disgrace not to be taken for a Christian but for a Turk or Jew. Be∣ware then lest you bring this disgrace upon your selves by an unchristian temper of mind, and ill course of life. If you are false or cruel, Covetous or Lustful, like a Turk or Jew, it matters little what you call your selves. He is not a Christian that's one outwardly, but he that has the same mind and spirit that was in Christ Jesus. God will not at the last day judge of men by their names and titles, but by their hearts and lives. Only it▪ will go much worse with a man that calls him∣self a Christian, and yet lives like an Heathen or Infidel.

And pray consider how by your Baptism you are so∣lemnly listed under Christs banner, to fight against the Devil, the World and the Flesh: and by the keeping this vow you shew your selves to be Christians indeed. But if you are led away by the temptations of Satan and do his works, and are ensnared by the vanities of the World, the lusts and pleasures of the Flesh, you do in effect renounce your Baptism.

Besides this, have you not renewed this same vow at the Holy Communion, there openly professing your be∣lief in Christ crucified, and promising obedience to him?

If you have not received this Holy Sacrament, though you have long been at years of discretion, you then shew your selves by this neglect to be no obedient Disciples of Christ, since you do not obey his plain command to do this in remembrance of him, Luk. 22. 19. And indeed I fear that many careless people will not come to the Communion, because they think it would bind them to lead such a strict and holy life as they have no mind to. But do not they cast off Jesus Christ from being their Master, who look upon his commands as too strict and severe, and will not promise to obey him? Yea do they not thereby even disown their Baptism, by which they were bound to this obedience? So that the same reason which keeps them from the Communion, it's like would keep them from being Baptized, if it were yet to be done. And what sort of Christians are they that would reject Christian Baptism, because it engages them to an holy life?

If you are not guilty of this neglect, but do sometimes come to the Lords Supper, to keep up the remembrance of his death and sufferings: Then pray consider that by receiving this holy Sacrament, you do solemnly renew your vows to be Christ's faithful Servants and Disciples, and to walk in sincere obedience to all his holy Laws, as you hope for Salvation by his death. Wherefore may I not well beseech you to use all due care to live according to this your promise and engagement. What a shame is it for a Man to be false to his word, much more to his Oath? O do not then break that Oath which you have made to God himself by taking this holy Sa∣crament. And call to mind if you have not sometimes on a Sick-bed, or in some great danger made the same promise and vow: And has not God spared you to see how you would perform the same? Take heed then of abu∣sing his mercy and breaking your promise.

Moreover, I might shew how your professing to be∣lieve the Creed engages you to live well, according to the holy faith you profess, which is a doctrine according to godliness.

But, lastly, the very prayers you put up to▪ God lay the same engagement on you, even to serve and please

this God whom you Worship. To instance briefly in the Lords prayer, whilst we call God Our Father, &c. ought we not to love and honour him, to obey him and submit to him as our heavenly Father? Whilst we pray that his name may be hallowed, his Kingdom come, and his will done in Earth as it is in Heaven, ought we not our selves to honour his name, and advance his Kingdom, by obeying his Laws, and by doing his will constantly and chearfully as the Angels do in Heaven, to the ut∣most of our power? Praying for daily Bread teaches our dependance upon God, and engages us to serve him by whom we are maintained. When we pray God to for∣give our Trespasses as we forgive others, this strictly binds us to forgive those that offend us, as ever we hope for mercy from God. And when we pray not to be led into temptation but delivered from Evil, this should restrain us from running into temptation, and make us careful to avoid all sin and the occasions of it. To the same purpose I might also mention the Prayers of the Church, to which I hope you come frequently. Therein you be∣gin with the Confession of your sins, and ought you not to forsake as well as confess them? And in the end of the confession you pray God for Christs sake to grant that you may lead godly, righteous and sober lives. And almost in every prayer you will find somewhat to this effect. Now I hope you are in good earnest in these your pray∣ers, else you do mock God and affront him, instead of worshipping and pleasing him. But if you do heartily desire these things which you pray for, then you will do your part for the attainment of them, and will dili∣gently endeavour to live in so holy and good a manner as you pray that you may do. And if you thus add diligence to your prayers, Gods grace will never be want∣ing for your assistance.

(5.) Consider also how just and equal all Gods com∣mandments are, such that our own Reason cannot but ap∣prove of them, as being most agreeable to us as we are Reasonable Creatures. To instance in the chief of them; is it not most just and fit that we should love God above all, who is the best and most perfect of all Beings, and from whom we receive all our good things? Ought we

not to pray to him who alone can hear and help us, and to give thanks and praise to him who is the Father of mercies? Is it not most reasonable that Children should obey their Parents, and Subjects their Rulers? and that all men should live in peace and love with one another, and speak truly, and deal honestly as they would be dealt with? Is it not most fit and decent for a Man to eat and drink moderately, so as makes most for his health? To be modest and chast in all his conversation? Will not every Mans own Reason acknowledge the equity and fit∣ness of these and the like precepts? And for some that do seem more severe, there may be given very good reason for them also. So that plainly all Gods commands are the wise and wholesome counsels of a most tender Fa∣ther, who forbids his Children nothing but what's hurt∣ful, and requires nothing of them but what makes for their own good, even to deal iustly, to love mercy, and to walk humbly with their God, Mic. 6. 8. Christs Yoke is easie and his burden light, Matt. 11. 30. Gods service is perfect freedom, as we daily stile it in our prayers. And his commandments are not grievous, 1 Joh. 5. 3. Shall we not then be so dutiful to our heavenly Father, yea so wise for our own good as to obey these most reasonable and gracious laws which he has given us? So just and equal they are, that we cannot break them without of∣fering a kind of violence to our selves, and going con∣trary to the reason of our own mind. They are light to the eyes and joy to the heart, sweeter to a good Man than honey and the honey-comb, as the Psalmist oft speaks. As suitable are Gods commands to our natures, and as use∣ful and healthful to our Souls as the most wholesome food to our Bodies. And for a Man to direct his whole carriage and behaviour according to the laws of God, is as much his wisdom as it is to go cloathed in de∣cent Apparel, and to eat and drink what is good for his nourishment. But on the other hand, for one to run naked about the Streets, to fill his mouth with mire and Dirt, to cut and mangle his own Flesh, is not a greater sign of folly and madness, than for a Man to live accor∣ding to his own lusts, rather than after the laws of God, which are so agreeable to our Reason, and do so plainly

conduce to our own truest interest and advantage, both in this Life, and that to come, as will appear by what follows.

(6.) Consider therefore in the next place, that it is a most certain truth, That the leading of an holy and good Life, is in all respects very greatly for a Man's own benefit and comfort, even in this present World. Godliness is profi∣table for all things. It makes for the quiet of our Minds, the health of our Bodies, the encrease of our Estates, and procures us much credit and esteem, much love and good will among our Neighbours. Yea, it commonly brings along with it all manner of Blessings, and makes the en∣••oyment of them more sweet and pleasant, and keeps off a great deal of trouble which wicked men bring upon themselves, and affords much support and ease under those afflictions which the providence of God may lay upon us. Insomuch that no Man of what rank and con∣di••ion soever, can lead a truly comfortable Life, except he lead an holy and good life. All this is frequently taught in Scripture, and may easily be manifested by clear Reason: Or if that be not sufficient, it is also most plainly to be 〈◊〉〈◊〉 by daily experience, that they who truly fear God, have much more peace and comfort in this World, than wicked and loose livers, that make no Conscience of their Ways.

If I should make the comparison only betwixt a sober Man and a Drunkard, which do you think has the better of it in this Life? How often do the great drinkers not only waste their Estates, but destroy their Health, weak∣en their Brains, and shorten their Lives? How often do they fall into quarrels, get wounds and bruises, and some∣times death it self, either by fighting or by one sad ac∣cident or other. Sometimes the very Children in the streets run after them, shouting and making sport with them. And if you follow them to their own Homes, what disturbance and mischief do they make there? what swearing and cursing, what brawling and scolding, what quarrelling and fighting is there? What outcries and la∣mentations do Wife and Children make? who now per∣haps are glad to get away for fear of their Lives, as be∣fore they sat starving for want of that Money which these ill Husbands waste in the Ale-house. (A sin and shame it

is to those that entertain them.) And after they have lived a while at this wild and wicked rate, the next news com∣monly is, that either for Debt or for Disorder they are laid up in Prison, and sometimes by those very People in whose Houses they drunk away all they got. And now are they forced to live upon Bread and Water, and linger out a miserable hungry Life, in a cold stinking Dungeon, till either the Charity of Friends, or Death it self release them thence. (And by the way, is this such a pleasant Life that it's worth being damn'd for to Hell-torments to all eternity? of which afterward.)

Thus also I might tell of the sad effects of Whoredom, which is commonly follow'd with poverty and disgrace, and many times with a filthy loathsom disease, which makes Men rot above ground. And thus, angry, proud, malicious, revengeful People are a continual torment to themselves and to all about them, and seldom have any peace or quiet either with their Neighbours or in their own Fa∣milies. The like may be shewn of all other Vices which are still wont to bring their own punishment along with them; to say nothing of what is or ought to be inflicted by the Magistrate. Especially such wicked People as Thieves and Murderers, Traitors and Rebels, do seldom escape the hands of publick Justice. But who will hurt Men if they be followers of that which is good? Or what hurt does a man bring upon himself by living soberly and chastly, by fearing God and honouring the King? What mischief does a man get by minding his own Business, and living quietly and peaceably amongst his Neighbours? Nay, how happily may we see even some of the meanest sort of People live, that are diligent in their Callings, and so∣ber and temperate, and careful to please God, and keep a good Conscience in all their ways. Very seldom it is that they are pinched with much Want, or if they should fall into a low Condition, yet all good People that know them, are ready to pity and relieve them: and will often trust them with Money or Goods till they are able to pay. And every body is willing to employ an honest in∣dustrious Man, so that he shall seldom want Work or Trading. But idle, riotous People that follow whoring and drinking, gaming and cheating, and stealing, that

neglect God's service and profane the Lord's day, being often in the Ale-house when they should be at Church; these are the People, if you observe it, that do common∣ly fall into the basest beggery and misery; and Men do but little pity them because they brought it all upon them∣selves. O how happy might all sorts of People be, in a very great measure even at present, if they would but become truly Religious and good. It is their own sin and folly, their lusts and passions that occasion most of those troubles and miseries which they meet, with; though I know they use to cry out of their hard fortune, and to lay the blame upon others, and sometimes to mur∣mure against God himself. But they consider not how they provoke God to anger daily by their hainous sins, and therefore may justly feel his heavy judgments for the same, beside all the mischief which naturally follows upon wickedness. And this makes their Condition to be sad indeed that they are always liable to the wrath of God, and may justly expect his vengeance to fall upon them, and to strip them of all their Comforts, and throw them into the sorest Calamities.

But on the contrary, herein above all lies the good Man's security and comfort, that he enjoys the blessing and favour of Almighty God, and therefore is sure to want nothing that's truly good for him. So it's promised, Psal. 84. 11, 12. Matt. 6. 33. They that first seek the Kingdom of God, and the righteousness of it, shall have all that is needful added to them. So that a poor Man can take no surer course to provide for himself and Family, than to become truly Religious; though he may not have great things in the World, yet he shall have Food convenient. And then, which is better than all, he shall have God's blessing with what he enjoys; and this will afford him more true content and comfort in that little he has, than a wicked Man can find in all his great Treasures. Godli∣ness with contentment is the greatest gain, Psal. 37. ••6. 1 Tim. 6. 6. A poor Man that has only Jacob's Wish, Food to eat, and Raiment to put on: if also he has Ja∣cob's Piety, and takes the Lord for his God, and lives in his fear and service, and enjoys the sense of his favour, how blessed is the state of this Man? How chearfully

may he live at all times, notwithstanding his Poverty? What though his Dwelling be mean, his Fare somewhat hard and course, and his Clothing very plain; yet whilst he loves God sincerely, and worships him duly and devoutly, he may even turn his poor Cottage into a Pallace, yea, a Temple: and the blessed God will visit him with his presence, will accept of his services, and refresh him with the light of his countenance. And upon this knowledge and enjoyment of God it is, that the true comfort of a Man's life depends, whatever his out∣ward condition be. It is this alone which gives inward peace and satisfaction to his mind, and sweetens all his mercies; and above all things, bears up his heart under those afflictions he meets with. For the best of Men must expect their share of outward troubles in this World, such as sickness and pain, loss of Friends and Estate, with the like, these are calamities common to all. But here the good Man has clearly the advantage, since he looks upon all that befalls him as coming from the hands of a most wise and gracious God, who knows what is best for him, and to whose Will he freely resigns him∣self, and all his affairs, saying with his blessed Master, Not my will, O God, but thine be done. Yea; he receives afflictions as sent in kindness, to correct him for his faults, to exercise and encrease his Graces, and so to pre∣pare him for Glory. And here's the great benefit of Re∣ligion, that it teaches a Man whither to go for Relief and Comfort in all his straits and difficulties, even to this great and good God, who is most able and ready to help his People in all times of trouble. This we still read in Scripture was the course of holy Men, and they found it was not in vain. And to this day will all God's faithful servants find the good effects of thus devoutly applying themselves to God by Prayer. For his eyes are ever upon the Righteous, and his ear open to their cry. He takes pity on them, comforts and supports them. He'l lay no more upon them than he enables them to bear: and in his good time he supplies their wants, and delivers them from their afflictions, yea, he turns them into blessings, and makes all work together for their good; as he has promised to them that love him, Rom. 8. 28. O what an happiness

is it to be acquainted with God. to have a due sense of his Providence, so as to live upon it and improve it, Job 22 21.

But how sad is the condition of a wicked Man, who has no such knowledge of God, no love to him, nor any expectations of help and relief from him. Even in his greatest prosperity he's a very miserable Man, whilst he lives without God in the World: but he feels himself to be so indeed, when he falls into any great calamity, and knows not which way to turn himself for help and com∣fort. For as wickedness still brings Men into misery (as I have before shewn) so there it leaves them in the most wretched forlorn condition. And the ill temper of their minds, adds weight and load to their calamities, and grievously encreases the smart of them. The sense of their own guilt sometimes torments their Consciences: and fills them with fear and horrour: Sometimes they rage and fret against those that help'd on their sufferings, and sometimes they even blaspheme God himself, and murmur against his Providence. Whilst the good Man with Job blesses God in all his afflictions, these are ready to follow the counsel of his Wife, even to curse God and die. For being full of anguish and despair, they are at their wits end, and weary of their very lives, as we read of Cain and Judas, and such like, both in Scripture and other History. For my part I do verily think, that next to the Devils and those in Hell, there are no Creatures in the World more miserable than wicked ungodly People and whilst we see what the common fruit of Sin is here on Earth, we may easily be convinced that it leads to Hell and damnation hereafter. And all this do men madly and wilfully run into by their own evil doings; even as a Man that thrusts his hands into the fire, is like to feel pain and smart. By forsaking of God, they forsake their own mercies, and by sinning against him, they wrong their own Souls, yea, their Bodies too, and all their Con∣cerns. Thus you see that an holy Life is most profitable for us even in this present World, preventing much evil, and bringing all manner of good along with it. Or if a Man should fall into such hard times, as to suffer meerly for Religion and a good Conscience, he shall then com∣monly find such wonderful comfort and satisfaction of

mind, that he will even triumph and rejoyce in the midst of his sufferings, as we know the Apostles and primi∣tive Christians did, and that especially in hope of the glo∣rious Rewards laid up for good Men in the Heavens. But that brings me to the last Consideration I shall mention.

(Lastly) Namely, That an Holy Life through the rich mercy of God, will render us perfectly and eternally blessed in the World to come, whereas a wicked course of Life, leads to eternal misery and torment. According as we live in this World, so must we fare in the next: for this Life is a state of trial in order to Eternity. Even at Death a good Man has ground of much comfort, having the testimo∣ny of a good Conscience, and the sense of God's love, so that with Saint Stephen, he may commit his Soul into the hands of the Lord Jesus, who is ready to receive him. But how sad is it with a wicked Man, when beside all the pains of his body, his mind is tormented with the remembrance of his sins, and with the fears of God's wrath. But the great difference will be made at the day of Judgment, when the sheep shall be set at Christ's right hand, and the goats on the left, as you have it described Matth. 25. 31, &c. To those on the right hand, that is the pious and good, will be pronounced that joyful Sen∣tence, Come ye blessed of my Father, inherit the Kingdom pre∣pared for you from the foundation of the World. And then shall they enter into that most glorious Kingdom, where neither sin nor sorrow shall ever disturb them more; where they shall never feel nor fear any manner of evil or pain, either of Soul or Body: but shall be admitted into the immediate presence of God, where there is all fulness of joy for evermore. They shall have such a clear knowledge of the ever-blessed God, and such a lively sense of his infinite Perfections as will fill them with Ad∣miration, Love and Praise: and they shall feel the love of God and their Saviour so fully shed abroad upon them, as shall raise their Hearts to the very utmost heights of joy and thankfulness, and their mouths shall be filled with Hal∣lelujahs and Songs of Praise: and in this most delightful Employment shall they joyn with all the blessed compa∣ny of Heaven for ever and ever. That's the perfection of all, that the joys of Heaven shall never have an end. It's

both a most exceeding and an eternal weight of glory that's promised, 2 Cor. 4. 17, 18. For ever shall we remain with the Lord, 1 Thes. 4. 17. The eternal God will be the portion of his people; and their joy in him shall never be lessened or abated through all eternity. They shall be always blessing and praising him, always satisfied and ravished with the beholding of his Glories and the enjoy∣ment of his love; always delighted with the most plea∣sant and agreeable society of Angels and Saints: And never more shall dear friends and companions be se∣parated from each other, when once they are met in Heaven. Death has now no power over them. They are become in some measure even like to Christ himself, and there shall see him as he is in all his glory, Phil. 3. 21. 1 Joh. 3. 2.

But what it is thus to be made like to Christ, to see God and enioy him, we are not able fully to express or conceive whilst we are here in the body, to compare the glories of Heaven to all the riches and honour of Courts and Pallaces here below, were greatly to lessen and disparage them. So great are those heavenly glories and joys, that they can never be clearly known till they are enjoy'd: As a blind Man can never well tell what light is, till his Eyes are open to discern it. It's enough for us that we have full assurance from the promises of the Gospel, that such a state of unspeakable happiness there is provided for good Men in the life to come. And as the Lord Jesus is gone before to prepare it for them, so now by his ho∣ly Spirit he prepares them for that blessed place, by working in them that grace which fits them for glory, and is the very first-fruits and beginnings of it in their Souls. True holiness is the most certain pledge of eternal happiness, and makes us meet for it, Eph. 1. 13, 14. Col. 1. 12.

Since then such a glory there is, so infinitely great, so sure and certain, shall we not all be perswaded to seek after it by walking in those holy ways that lead there∣to? Surely we shall, if we have any belief of Gods word, any regard to our own interest. Must our Souls live for ever in another World, and shall we not use our ut∣most care and diligence to make them happy for ever

there? Are they not our own Souls? And do they not then deserve our love and care? If we be wise and good, is it not for our selves, for our own happiness? And is there any other way to make our selves happy but by gaining the love of God and eternal life? Do we not see that all worldly comforts are short and uncertain; They wither in our hands, and perish in the using. Our Neighbours and acquaintance are daily dying round a∣bout us; many of our dearest Friends and Relations are already gone before us, and we our selves are swiftly fol∣lowing after. We are just upon the borders of eternity, liable to a thousand diseases and mischances that may soon stop our breath, and then we are gone. Since then we cannot make sure of this life, nor the enjoyments of it, O let us see to make sure of eternal glory; which we may do, by Gods assistance, even the poorest Man on Earth, if he will become sincerely pious and good. For God is no respecter of persons. Christ died for poor Men as well as rich; and they that have no inheritance on Earth may be Heirs of the heavenly Kingdom, if they be rich in faith and love to God, Jam. 2. 5. And me∣thinks they that have so much trouble and sorrow in this life, should be moved to seek after riches and glory in the life to come. There the poorest Lazarus shall have a thousand times more pleasure and joy, than any of the proud Dives's or rich Gluttons and Epicures have now in their delicious fare and gorgeous Apparel. Nay, the very hopes of this glory may fill the good Mans mind with so much joy, that he will even forget his poverty, and not count his afflictions worthy to be compared with the happiness he hopes for, nor would he change Estates with the greatest Prince upon Earth, who is a stranger to these hopes. Thus it was with the holy Apostles and their followers, 2 Cor. 6. 10. 1 Pet. 1. 6, 7, 8.

Thus have I briefly told you somewhat of the hap∣piness of the godly in the world to come: But on the o∣ther hand consider what will be the portion of the wicked, who despise the mercies of God, and the offers and pro∣mises of the Gospel, these will at last fall under his heavy Wrath and Vengeance, and there must remain for ever in the most intolerable terments of Soul and Body,

set out by the most dreadful things, such as Fire and Brimstone, and a never dying Worm that perpetually gnaws and stings their hearts. They are cast into out∣er darkness, where there is weeping and wailing and gnashing of teeth, not the least glimmering of hope or comfort to all eternity, Matt. 25. 30. 41, 46. Mark 9. 43. to the end; 2 Thes. 1. 7, 8, 9. These are the Goats that be∣ing set on the left hand must hear that doleful sentence. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels. An heavy doom, and yet most just. For they departed from God, and neglected his service here on Earth, and therefore now must they depart from his presence, in which their corrupt minds can take no delight. They preferr'd the Tavern and the Ale-house before the house of God; and took more pleasure in Feasting and Drinking, in Roaring and Revelling amongst their wicked Companions, than in worshipping of God in the communion of Saints; they loved not prayers and praises in the assemblies of his people, nor had any mind to come to the Lords Table, though often invi∣ted thereto; and therefore must they now be shut out from such holy company, and from such high and hea∣venly employments, for which they are altogether un∣fit. They were many of them greatly given to Cursing, and now it's come upon them: That curse of God which they in their rage often wished to their Neighbour, is now fallen upon themselves. Nay did not many of these prophane wretches even call for this curse upon their own heads, in that hellish Language of God damn me? And what wonder if their petition be now granted, and they sentenced to that damnation which they thus called for? By the Devil they were led and guided, and by his wicked instruments and their own brutish lusts; and therefore now they must have the Devil and his An∣gels, and damned sinners like themselves to be their companions in torment, who are so far from pitying or comforting each other, that rather they curse one ano∣ther now in their misery, who before tempted one ano∣ther to s••n. O sad, meeting of the Drunkards, the Whoremongers and the Harlots there together in those scorching flames. Where in vain they cry out for a

drop of water to cool their Tongue. It must not be granted; their good things are all past and gone: And the remembrance of all their riot and lewdness serves but to encrease their torment. And now also they may remember how God did again and again call upon them, and they would not hear; neither therefore will he now hear their cries, when pain and anguish is come upon them, Prov. 1. 24. to the end. And though they may cry out against their companions and accuse the Devil, and in their rage blaspheme God himself, yet will their consciences fly with greatest fury upon themselves, who in spite of all the warnings that were given them, did by their own wilfull and impenitent continuance in sin, plunge themselves into this misery, from whence they must never be released. O dreadful word, Everlasting fire! Eternal torment! How does the thought of this sink and break their hearts, and fill them with deepest horrour and despair! Who can dwell with everlasting burnings? Who can? And yet the damned sinner must, though in the most raging and impatient manner. After they have lain thousands and millions of years in that place of torment, yet is there not a moment less to come, there is a whole eternity still behind. The worm never dies: the flame is never quenched. Nor is God to be accused of severi∣ty in all this, since it was the sinners own doing, the fruit of their own choice: For they knew that sin would sink them into Hell, and yet they would venture upon it. And indeed it sinks them thither as naturally as a stone falls to the ground. Even here on earth the proud and covetous, the malicious and revengeful, the profane and sensual do kindle somewhat of Hell in their own Souls; and whilst they carry along with them the same wicked temper of mind, it must still needs make them most wretched and miserable in another World, as long as ever their Souls live, and these vices stick to them, that is to all eternity. Let not him that carries fire in his bosom accuse Gods providence for making the fire hot, when he feels it burn him, but let him blame his own folly and wilfullness: And so must self-condemned sin∣ners be forced to do.

And now tell me I beseech you, Is there not all the rea∣son in the World that you should speedily repent you of your sins, and cast them from you with loathing and detestation, and henceforward set upon a course of se∣rious holiness, that so you may escape all this misery threatned to the wicked, and may partake of that glory which is promised to the pious and good. Does not a thousand pound a year deserve the labour of one day? And will not all the joys of Heaven that shall last for ever and ever, abundantly reward our diligence in Gods service for this short life time? And are not the eternal torments of Hell enough to restrain Men from a loose and sinful life, though it were never so profitable or pleasant here for a little while? But you have before heard it fully proved, that even at present an holy life is in all respects most for our benefit and comfort. So that with∣out doubt a good Man finds more sweetness and satisfacti∣on in the way to Heaven, than sinners do in the way to Hell. Our gracious God appoints us an easie and ho∣nourable service, and gives glorious rewards: But the Devil is a most cruel Master, and sets his slaves to the vilest drudgery, and afterward paies them very sad wages, Rom. 6. 21, 22, 23. Whether then will you be Christ's freemen or the Devil's bondslaves? Whether will you walk in the good ways of God, that bring peace and comfort here on Earth, and eternal glory in Heaven: or in the crooked paths of sin, which now bring sorrow and shame and pain, and hereafter will plunge you into eternal misery and torment in Hell? Thus are life and death, happiness and misery set before you: What choice then will you make? One would think there was no great difficulty in the case to a Man that has the use of his reason, if he will at all make use of it in the affairs of his Soul. A little thinking serves turn to convince Men, that there is no reason why they should chuse poverty and reproach, pain and imprisonment (if they can honestly avoid them) rather than Riches and Honour, ease and liberty. But I am sure there is a thousand times less reason for a Man to disobey God and damn his Soul for ever, rather than to please and serve him, and to make sure of eternal Salvation. Wherefore let me again

beseech you to take the matter into consideration, and think seriously what is most reasonable and most for your own interest, and then chuse accordingly. And I pray God direct your hearts to make so wise a choice, that you may never have cause to repent of it, either in this World or that to come.

Amen.