A pleasant walk to heaven, through the new and living way, which the Lord Jesus consecrated for us, and his sacred Word reveals unto us. Published by Claudius Gilbert, B.D. minister of the Gospel at Limrick.

A Pleasant Walk to HEAVEN, Through the new and living Way, which the Lord Jesus consecrated for us, and his sacred Word reveals unto us.

Eph. 4. 1.

I therefore the Prisoner of Jesus Christ, do beseech you, that ye walk worthy of the Vocation wherewith ye are called.

THE Salvation of Gods people by Jesus Christ, is the Scope and Sum of Law and Gospel, Old and New Testament. Our great Apostle preached this at Ephesus, powerfully, effectually. His labors were wonderfully blessed from Heaven in that place, so eminent for Pomp and Pride, wealth and wickedness. Many of Christs sheep were there gathered into his fold, of whose welfare, Paul in his absence,

was most solicitous. He therefore sends them a gracious Sa∣lute, and begins with the didactical part of Christianity, to settle their minds and hearts in the main Truths, and Princi∣ples of faith. From the great Mysteries of their Election and Predestination, he leads them gradually to the review of their Redemption and Vocation, that they might the more effica∣ciously be rooted and grounded in the Truth of Christ against all the errors of the wicked. Thence Obedience is pressed on them in the practical part, Grace ••…••…ll teaching good man∣ners. Faith and Holiness, Purity and Power are Divine As∣sociates in the wayes of Christ. I therefore, saith he, the Priso∣ner of Christ beseech you, that you walk worthy of the Vocation wherewith ye are called.

Three main parts are here considerable, 1. An eminent State expressed in their Vocation, their choise Dignity.

2. An eminent A••…••… to be conversant thereabout, walking worthy of their Vo••••••••on, their singular Duty.

3. An eminent ••••p, quickning thereto, by force of Argu∣ments rationally d••duced from the whole matter, ezpressed in the Context by the illative, therefore. 2. From his personal relation to Christ, and suffering for Christ. 3. From his perswasive Intreaty, I, The Prisoner of Christ do beseech you.

From which Premises: Three Conclusions naturally flow,

1. That a Christians Vocation is a most eminent Thing.

2. All Christians are obliged to walk worthy thereof.

3. Christians should use the most effectual helps for mutual quickning thereunto.

1. Conclus.

A Christians Vocation is a most Eminent Thing.

For Explanation, this word Vocation is considerable in Scripture-dialect, largely and strictly. 1. Largely, so it imports an external Call, given to many by the Gospel, who never partake of the power thereof; witness the various Ghests, mentioned, Mat. 22. Many such are called, though but few

be chosen. This is common to the whole visible Church. Secondly. Strictly it signifies that internal Call which effica∣ciously flows from Gods eternal election, and infallibly leads to Glory, described Rom. 1. 28. 29, 30. This is peculiar to Gods Elect, the members of his invisible Church, who are all in due time efficaciously called.

This Calling hath a double Aspect, general and particular: 1. General, towards God in all the wayes wherein he is to be owned for our. Soveraign, Lord and chief good in Christ; this concerns all, thus to love and fear, to serve and trust him with the utmost of the whole man. Secondly, It hath a particular re∣spect towards Man, in the various Relations of this life, where∣in every one hath his particular charge to attend upon, in each respective Station, differing one from another, as Superiour, or Inferiour, in publique or private, &c.

The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vocation, sometimes denotes an act of God towards Man, calling him to himself; usually it holds out the state of man whereinto he is brought by that Divine Act, whether external or internal, whence proceed all humane Acts in correspondency thereto

This phrase in the Text is comprehensive of all, in the full Complex thereof, but especially expresses that special state of Grace and Christian Profession whereto Gods People are energetically called by the singular operation of his sanctifying Spirit.

That this Vocation is most eminent, is a Truth confirmed fully and frequently by the sur-beams of Divine Oracles in every branch of Gods Word. All the expressions that describe it testifie so much, being equivalent with regeneration and con∣version, the new Creature and new man, the translation of men from Darkness to Light, and from Death to Life; their bearing of his Image, and partaking of the Divine na∣ture; their coming out of Bondage into Liberty, by Redemp∣tion from Satans Kingdom, into Christs own Kingdom, &c. Instances might be given of the excellency of every part hereof, with relation to this Christian Vocation. The Pre∣cepts requiring it, the Promises assuring of it, the prefigurati∣ons typifying it, the Presidents performing it, are all eminent.

All Instructions and Incouragements thereto, all Threats and Punishments for the neglect and abuse thereof, do eminently ratifie the same.

The Reason of it is as remarkable, if we consider the Cause and Terms, the Properties and Effects thereof.

1. THE Cause is eminent. Its God himself that calls thus by the Spirit of Christ, internally and externally. His Divine Excellencies shine here in their Brightness. This is his Work-man-ship, in the product whereof all his glorious At∣tributes concur harmoniously. He is the fountain and the final Cause, whence it flows, and wherein its terminates. He is the Prime and choise Agent, who appoints and over-rules all Means, in tendency thereto. His Voice gives the formal Im∣pression of it upon that matter, which his Spirit disposes order∣ly, according to his eternal purpose, to be a fit subject for the Reception and Improvement thereof. He speaks actively and effectively, calling things that are not, that they may be, ac∣cording to the good pleasure of his Will. God thus considered both Essentially and personally, is the eminent Cause of this Vocation; not any meer Creature, nor any thing considerable in it, either in Gods purpose or execution.

Reason 2.

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

Reason 3.

The Properties of it do further ground its Eminency; it is a high calling, a holy, heavenly Vocation, free and full, sure

and singular. Nothing excellent in any creature but it sets out the choise qualities of this noble Vocation. Its the highest Preferment, which the most high can afford in his Kingdom, to his best friends, Children and Spouse. Its the conforming of them in holiness, to that which is the Top of Divine Ex∣cellency. It comes from Heaven, leads to Heaven, and trains up for Heaven, gradually, efficaciously. Its of his free gift to sinfull unworthy Wretches, to fill them with the fulness of Christ. Its surely made out, and made good in a singular manner, to all the Vessels of Mercy, prepared for Glory, through Grace. Here are eminently fulfilled the fathers pur∣pose, and the sons purchase in proper applications of every Covenant-promise, through the operations of his holy Spirit, freely and fully surely and singularly, in an high, holy and hea∣venly manner. All the Properties thereof are most emi∣nent.

Reason 4.

The Effects demonstrate its Excellency also. This Vocation renders men truly noble and eminent. It raises up their spi∣rits to the best pitch of generous magnanimity, to the scorning of all sinfull baseness. It stamps the characters of Divine Nobleness upon their souls, giving them so large an Interest in the royal blood of the King of Saints. They are hereby qualified with that Princely Spirit, which enobled Caleb to act so eminently for God, and the publique. So far as Chri∣stians harken to this Call, it works on them, and by them, in a choise manner, to the promoting of the Lords Interest, and the publique Weal, against all internal and external enemies of both. This is it that duly improved, makes all sorts of Christians eminently usefull in their respective places, whether superior or Inferior.

The Application may, 1. Inform our Judgement in two Corollaries. 1. Of the Excellency of Grace, which cals Christians thus eminently. Car••…••… hearts cannot see any beauty, nor comliness therein, no more then in Christs own person, who was accounted a Worm and no Man. Yet is the

Kings Daughter all glorious within, in the beauties of Holi∣ness, though blind eyes cannot discern it. The natural man understands not the things of Gods Spirit, neither in∣deed can he, because they are spiritually discerned; but the spiritual man judges of all things spirituall, by due comparing thereof. The Kingdom of God, said Christ, comes not with ostentation and observation, but is within you, and among you, like the Curtains of Solomon, whose out side appears like the Tents of Kedar. What if God do not thus call many noble, nor many wise, nor many rich after the flesh, that his Grace may appear to be free? Doth not he make them truly noble, rich and wise, whom he thus effectually calls? Have not the famous Worthies of all Nations in all ages, learned in Christs school, with Theodosius, to account their Relation to Christ the choisest flower of their honor and happiness?

Coroll. 2.

Observe hence also the baseness of every sin, Original, Habitual, Actual. It is sin that so notoriously opposes, ma∣ligns and hinders this eminent Vocation. Sin is that unwor∣thy Varlet, that cheating Mountebank, who dares v••e it with the Lord, and give a counter-call to millions of Souls. Sin is that impudent Strumpet, that bewitches the simple with flat∣tering Charms, of seeming pleasure, profit and credit, there∣by to keep off Customers from hearkening to Christ. Sin like the Hyena, counterfeits often the shepheards voice in many disguised Seducers, to draw in silly sheep into her snares. Sin is that Monster, which Panther-like draws brutish sensualists by plausable allurements into her cruell clutches. This is the Dalilab, that inveigles and captivates so many Sampsons, by her juggling Tricks. Sin is that cunning Rook, which draws out of Christs road so many Travellers into the crooked wayes of error and baseness, by misperswasions. Is it not sin that debased the glorious Angels, and the first Adam, and hath made them Maps of w••••tchedness, that were at first Mirrors of happiness? Is it not baser then Hell it self, being the cause and founder thereof? Nothing vile enough in the worst of

Creatures, to express this unworthiness of sin. The poison and bane, the venome and pest, the excrements and filthiness of the very worst kind are mentioned in Scripture, to point at the inexpressible baseness of sin. This dung and dirt, this puddle and vomit, this filthiness and excess of naugh∣tiness, is the inveterate and desperate enemy of our eminent Vocation.

Ʋse. 2.

This should convince every Christian, nominal and real, of their unanswerableness.

1. NOminal Christians that have yet but a bare professi∣on. Sinners of all sorts come under this rank. Oh, What pitty, what shame to affront and slight such an eminent Call as the Gospel sends to you! Do you bear Christs name only for a shew, and for fashion-sake? Shall your profession serve as a Pandor to your filthy lusts, and as a Patron to your Libertinism? Doth not this aggravate your sins eminently, that you thereby oppose such an eminent favour? What can the swearing and lying, the tipling and gluttonous Christian have to say for himself? What pretense shall the ignorant and lazy, the proud and wanton, the covetous and passionate sinner plead in this case? What shall the Formalist and self-justiciary pretend for excuse? What will the Notionist and self-perfecti∣onist cloak himself withall? What excuses shall the Scorner and Derider make? Will not their conscience convince all such of the reign of sin, by their Love and subjection thereto? Do they not thereby stop their ears, and turn their back against Christs Call? If Conscience be silent now, being stifled, bribed and seared, so much the worse. It will awaken at last with a wit∣ness, with a vengeance. It will shew light enough to hasten to Hell, though it had not enough to guide toward Heaven. Oh, The folly and the misery of every sinner, that thus slights Christs Call, to hearken to Satans! How few hearti∣ly

hearken unto Gods Invitation to the marriage-feast of Christ?

2. Real Christians should be convinced also of their neg∣lects, contempts and mistakes, about their eminent Vocation. Should not our hearts bleed at the sight and sense of so much disgrace we have cast thereon? Should it not humble us deep∣ly that we have so long deafned our ears hardened our hearts, and pulled away the shoulder against such a Call? Is it not a burning shame, that any Creature should prevail more with our spirits by their Syren-charms, then the voice of Christ himself, calling on us still by his Spirit, Word and Providence? It is our sin, let it be our sorrow, that we so readily hearken to self, sin and Satan; are so deaf, so dull and dead to the cals of God. Lets heartily grieve that our souls prove still such drie tinder to so many Temptations of the common enemy, and such green wood to the sparks of Heaven. We are as soft wax to the Tempters impressions, which easily touch and take; but cold and stiff to the renewed expressions of the Lords Spirit.

Ʋse 3.

Should we not hence be put upon an Inquest to trie our Ti∣tle to this eminent Calling? The deceit is frequent, facile and pernicious, which should quicken our industrious search. The most find flaws in their evidences, when duly reviewed. Ve∣ry much base coin passes for currant till duly tryed. Most Christians rest upon an external Profession, which will prove to them but a broken reed. To dream of Heaven in the broad way to Hell, will be found dreadfull mistake. The best find most need of self-examining, and are still earnest with God to do it for them, distrusting their own heart. Mans heart by the Lords Verdict, is both deceitfull and desperately wicked, so far as unrenewed. Many carnal Hypocrites exceed the most gracious in outward shews. Many foolish Virgins have their Lamps better trimmed then the wise, though they want gracious oyl in the Vessels of their hearts. Nature refined by the sublimations of Formality and Morality, makes a spe∣cious

shew, with a deal of Varnish, though the inside be of∣ten but rotten stuff. Multitudes prove like the Popish Pictures and Pagan Idols, curiously garnished to ensnare silly souls. Many a fair Profession will be found much like Apothecaries Boxes, finely painted, yet filled often with poysonous drugs, and like the Pharisees painted Sepulchers, that are within full of dead mens bones. All then are concerned to look to their Vocation, whether it be of good alloy, and of the right stamp, such as will pass in the court of Heaven.

Quest. How may it be discerned?

Answ. By three signal things, viz. The Antecedents, the Concomitants, and the Subsequents thereof.

1. The Antecedents foregoing it are considerable. The Spirit of Christ convinces of sin still, and of righteousness, when he is about this effectual call. He awakens the conscience to listen after his voice, though not in all alike. He deals with men in a rational and orderly method, suited to their various conditions. Hath the Lord so dealt with thee, boring thine ear, and rowzing thy conscience, to see thy self a forlorn, sinfull Wretch? Hast thou felt the pangs of the new Birth? Hath the Spirit of Bondage made thee sensible of thy sinfull slavery in Satans drudgery? Hast thou found thy self lost in the wilderness of sin and sorrow, like a poor Traveller that is bewildred in the woods and bogs among cruel Tories, listening still, and looking round about for help in his distress? Hath the Lord allured thee into the wilderness, that he might there speak unto thy heart? Hath he been busied with his spade and Ax about the breaking up and dressing of thy soul, to kill the weeds, and prepare his ground? Hath he opened thine eyes that he might turn thee from darkness to light, and from the power of Satan unto God? Hast thou sensibly viewed thy un∣worthiness and insufficiency, as of all things else, that thou mightst be wholly beaten off from all selfish shifts, & creature-refuges? Hast thou perceived the absolute need of hearkening fully of Christs terms, for Wisdom and Righteousness, for

Sanctification and Redemption? Hast thou been like a poor Wretch, sinking every moment under the raging waves of cor∣ruptions and temptations, listening and looking after a saving arm, that might reach them forth? Hast thou felt thy self like a dying Patient, ready to perish; and as a Malefactor, con∣demned on the Ladder-top, upon turning off? Hath this con∣trition and compunct on of heart, made the voice of Christ most desirable to thee, to be preferred before all the shrill calls of self, sin and Satan? Hast thou so heard his Call, as Paul and the Jailor? The 3000 in Acts 2? as Lydea, at least opening thy heart to hearken to his efficacious Call?

2. The Concomitants attending this eminent Vocation, are also to be observed. Christ and his Spirit never come alone into any soul, but are still attended with a gracious Train, con∣quering the whole man into a gracious subjection: Hath he so come to thee, as a mighty Conqueror, gaining thy heart, to yield up thy self upon his terms, at his mercy, without re∣serves or capitulations? Hast thou surrendred all the powers and parts of soul and body, with chearfull submission into his own hands? Are the black Regiments of sin and Satan cast out with violence, that the Lords own spirit might garrison thee with his gracious forces? Hath thine Understanding, Reason and Conscience so harken'd to his voice, that thy Will and Affections do readily close with his Will and Pleasure, above all things else? Hast thou found thy self drawn so effectually by the cords of his love, as by the Bands of man, that thou couldst not resist any longer? Hast thou heard the voice of thy Beloved so attentively and affectionately, so submissively and applicatively, that conjugal consent hath followed on thy part to be wholly and constantly his? Hath his pardoning and renewing Grace sounded so powerfully in his Word and Or∣dinances, that thy soul could not but eccho and resound a be∣lieving penitential Return? Hath the effusion of his graci∣ous Spirit so melted and mollified thy heart, that it could not but pour forth it self into a Spirit of supplications? Did the sight of him, whom thou didst behold as crucified by thee and for thee, pierce through thy very heart, to the killing of sin, and quickning of thy soul, that thou couldst not but mourn

bitterly at the sense thereof? Hath that voice of his broken the Cedars, and cleft the mountains of thy corruptions, whilst Gods servants in his house were speaking of his Glory? Hast thou felt his word sharper within thee, then any two-edged sword, piercing deeply, discovering all, and dividing energeti∣cally between sin and self, by a spiritual Anatomy? Hath his knock and voice wrought upon thee, as they did on the Spouse, to call thee away from thy secure bed, and sluggish slumber, into a diligent Inquiry after him, pursued incessantly, till thy Beloved be found? Hast thou given Christ eminent entertain∣ment in some proportion to his eminent Vocation, as Mat∣thew and Zachaeus did, being called by him?

3. The Consequents following this Call are likewise emi∣nent. His called Ones, are his faithfull ones, following him fully in an obedience of faith and love. Hath he thus ef∣fectually prevailed with us to make us faithfull, loving and obedient, according to his Articles of marriage in every Re∣lation, condition and occasion? Is our obedience cordial and constant, universal and perpetual, at least in our purpose and endeavours? Is there no Duty we would willingly neglect, no sin we would leave unmortified, no mercy of his that we would not fruitfully improve? Is his Will our Rule, his Glo∣ry our End, his Grace our Principle, his Spirit our strength, whether in superior or inferior places, in every Ordinance and Providence? Doth our faith work by love to him, and all his peculiarly, fervently, orderly and continually? Is it our desire and delight, design and labor to follow him through fair and foul, through the Cross to the Crown, through many tribu∣lations into his Kingdom of Grace and Glory? Have we none in Heaven but him, none upon Earth in comparison of him? If thy Vocation be a saving one, its an eminent One in the exercise of every Grace, in the crucifying of every Lust, in the resisting of every Temptation, in the bearing of every Affliction upon his account. Art thou as willing to take up his yoak, and to learn practically of him, meekness and low∣liness, as thou art desirous of his Rest? Dost thou as chear∣fully, studiously obey every Precept, as thou delighest in eve∣ry Promise of his gracious Covenant? Is it thy trouble and

grief, that thy self and others do so dishonour and disobey him? Is it thy chief joy to see him honoured & obeyed by any of his? Doth the sense of thy sinfulness still conflicting within, make thee to cry out against thy wretched self? Doth the sight of his Grace any way made good to thee, melt thy soul into gratefull acknowledgements, and sutable Returns, as it did in Paul, David, and the rest of his called ones? Dost thou emi∣nently improve that calling, thus eminently vouchsafed unto thee? consider it well.

Ʋse 4.

This speaks comfort to the Lords chosen, faithfull, called Ones. Your Vocation is most eminent, so is the Cordial that flows from it against sin and sorrow, the flesh and the world, self and Satan. He hath called you to Glory and Vertue, through Glory and Vertue, who is faithfull, and will also do it. Whom he did fore-know, them he did predesti∣nate, to be conformed to the image of his Son, that he might be the first born among many Brethren. Moreover, whom he did predestinate, them he called; whom he called, them he justified; whom he justified, them he glorified. Therefore shall all things work together for good, to them that love God, who are the called according to his purpose. Is not this golden chain of your salvation a Soveraign Antidote against all fears, from within and without, to be carefully laid up, and laid out as the Apostle did? Thou trembling soul, whose heart is tender, that wouldst fain love Christ, and loth sin above all, that thou mayest follow his call, is not this thy priviledge? Shouldst not thou join with him, in casting the Gantlet, and biding Defiance to sin and Satan, to self and the world, as he instructs thee in the following Context? Who shall separate us from the Love of God? Shall Tribulation, &c. Nay in all these we are more then Conquerors through him that loved us? Mayst thou not through his name, confidently resolve with him also, and be perswaded that neither Life nor Death, nor any other creature shall be able to separate thee from the Love of God, which is in Christ Jesus our Lord? Thou hast his

Word and Oath, his Hand and Seal, his Purpose and Pro∣mise, his Purchase and Covenant, his Grace and Glory, yea himself with his al-sufficiency engaged to thee for it, what canst thou look more for? The more unworthy and insuffici∣ent thou art in thy own eyes, the more is thy right cleared to his Worthiness and sufficiency. His Gifts and Calling are without Repentance, being carried on in this saving manner, though his common Gifts and external Calling admit often of a change, as appear'd in Saul, Judas, and the Like temporary Believers. Though thy hand be weak, yet his is strong enough, thy strength and stay lies in him alone, and not in thy self. Though thou often break, yet doth he not break, who cals his sheep by name to eternal Life. Thy Vocation is eminently di∣vine, for freeness and fulness, sureness and singularness, to sense thy Soul against all enemies and discouragements. Whom doth he seek and save, but that which was lost in a perishing state?

Ʋse 5.

This should finally excite every One to look in earnest after such an eminent Vocation, that the same may be faithfully Improved. The whole world is cast into two Ranks, of uncalled and called Persons; both are to be ef∣fectually dealt with.

1. UNcalled sinners that never gave yet hearty Obedience to the Call of Christ. These are of various sorts, abounding every where to be spoken to, as their case requires. Some are most ruled by one Lust, some by another; some openly, others more closely, whilst they all follow the call of sin, and reject Christs Call. Should not all such be vigorously pressed to listen to his voice, before it be too late? Who ever thou art that hearkenest to any thing else, rather then to Christ, take notice of thy state in its sinfulness, in its wofulness? Hast thou not been jugling and jugled with long enough alrea∣dy, both deceiving and being deceived? Hast thou not follow∣ed

Satan far enough in thy ignorant and negligent course, in thy notional and formal Revolts, in thy sinfull pleasures, pro∣fits and esteem? Wilt thou still be cheated by such a Father, and such children of lies? Wilt thou still hearken to that per∣nicious voice, which calls thee away from Christ and his ways? Hast thou not slighted and abused him too long, in rejecting his terms, and capitulating still to have thy own? Hast thou not sufficiently wearied thy self in thy wildred state, like the Prodigal Son, from one Bog to another, from one Lust to another? Is it not high time to come to thy self, by hearkennig to Christs Call? Hath not he waited long enough on thee with intreaties and offers, precepts and promises, chidings and threats, wooings and expostulations, Directions and Incou∣ragements of all sorts? Have not his Law and Gospel, his Mercies and Judgements sounded loud and long enough about thee to call thee to Christ out of sin and self? Shall nothing prevail, art thou grown so dull, so dead and obdurate, like the Smiths Anvil, and his sleepy Dog? Hath Satan so far blinded and hardened thee, that thou canst not deliver thy Soul, by shaking off the lie of thy right hand? Wilt thou not admire the Treasures of his Patience, Bounty and long-suf∣fering exercised towards thee hitherto? Hast thou a mind to feel the Treasures of his Justice and Vengeance? Behold! Christ is come once more to give thee a Call. Now hearken for thy Life. This may be the last Now, if ever be perswaded to listen to him, and obey his Call. Sinner, he cals thee by name, to look into self, about self, under self, above self. Dost thou not see thy self a forlorn wretch, Hell opening its Jaws, all the Creatures arm'd to execute thee, the great God him∣self smoaking in deserved rigor against thee? Is not Christs ten∣der now be valued, owned, and embraced? Awake and arise, he calls thee to himself, for Grace, Mercy and Peace. Art thou weary and heavy laden with sinfull Burthens? come to him for Rest. Is thy heart blind, rotten and diseased, the Master cals thee, that he may heal thee. Is it not equitable and reasonable thou shouldst yield to his voice? Is it not ab∣solutely necessary to thee? Is not thy own Interest specially concern'd? Is not his Call most honourable, most pleasura∣ble,

most profitable? Canst thou hear of his Love, of his suf∣ferings, of his Grace and Glory, without relenting of thy tendrest Bowels? Can thy heart hold out any longer against his Call? Wilt thou not abhor and abandon sin, self and Sa∣tan, to give thy All to him? For shame come now to Christ, though thou be very bad, that he may mend thee, pardon thee, purge thee with his Blood and Grace, through his Spirit and Word. Let his Love constrain thee to a cordial Reciproca∣tion.

Quest. How shall it be done?

Answ. Two main things he cals thee to mind, Diligence and Dependance.

1. Diligence in the use of all means appointed by him in his Word and Providence. Look for him, and hearken to his voice in every Duty, in every Mercy; attend on him in every Or∣dinance and Providence. Neglect not any opportunity of seeking his face, studying his Word, praising his name, con∣sulting with his People. Be much in secret and fervent Prayer, sigh and groan, cry and chatter, if thou canst not speak plain. Let his Sabboth and service be precious to thee, and duly ob∣served. Perform every Duty as thy last, and as for thy Life, slight not any help from his meanest servant, make choise of some special bosom friend, whose Prudence, Tenderness and Love may be most helpfull to thee. Be much in the study of Scriptures, such especially as most sute thy case. Attend on the publique Ministry with faith and diligence, as upon the great Ordinance of Heaven for Conviction, Conversion, and Confirmation of Souls. How shall men believe, unless they be preached to? How shall men preach, unless they be sent? Make use of others Experiences for Direction and In∣couragement. Beware of Mountebanks and jugling Seducers, that will poison and skin over thy sores, and at best, can give but a palliate cure, with all their Bragadoxia's. Be willing to be dressed to the quick, by such sober and skilfull Physiti∣ans, such spirituall Chirurgians as the Lord doth appoint and

bless to his People. Thou wilt not trust thy Estate, thy Cloaths, thy Body and Temporals with Idiots, and unskilful persons. Should not thy soul be much dearer to thee, then to be trusted with unlearned Empyricks, that have gotten some few receipts with many brags? In a word, be most diligent in every Relation and occasion to serve the Lords Spirit, and observe his Will, by the right use of all 〈◊〉〈◊〉 Means, for his Honor, and thy good.

2. Dependance on him wholly and solely he requires also. Its he alone that must bless the means, and will be trusted for it. He bids thee roll thy self upon his Grace, lie at his feet, ac∣knowledge him in All. This is the Angel of the Covenant, whose motion must communicate a healing vertue to the wa∣ters of Bethesda, and of the Sanctuary. He can heal at the Pool, if not in the Pool. The sense of thy weakness & emptiness must still drive thee to him for strength & fulness. He calls thee to rest upon him, to derive from him, and keep close to him for support & supplies in every condition. It is his Grace must par∣don & purge, direct and quicken, restore and save. His presence and blessing is the cream and substance, the Life and vigor of every Ordinance, of every Creature. Apply therefore his gracious Promises in order thereto. He will be sought and found in all his ways, to meet us with a Blessing, where ever he records his name. He meets them that rejoice, working righte∣ousness, those that remember him in his ways, and is still present where two or three are met together in his name. He hears in secret, and rewards openly those that depend on him. The more thou findst thy self unable, unskilfull and unwilling to good, the more depend thou on him, who hath an Al-sufficiency of skill, Power and Will for thy good. So shall his Grace be suf∣ficient for thee, and his strength shall be perfected in thy weakness.

Secondly, Christians that are efficaciously called, should be stirred up to make Improvement of their eminent Calling. Hath the Lord vouchsafed so singular a favour to any of us? How can it but inflame our hearts with gratefull rescentments thereof? Should we not with the Apostle, admire the dimen∣sions of that eternal Love, which wrought so effectually in

the fulness of time, by shewing Mercy to such sinfull wretches, after so many provocations? That we should obtain favour, who sinned so Ignorantly, so Unbelievingly, so hainously, this is mercy indeed! That we should be called into his house and Kingdom, that were by nature Children of wrath, and the slaves of Hell, this is Grace indeed! Should not this provoke us to Improve it faithfully, in our respective Employments towards God and Man, and therefore to observe the next Conclusion?

Conclus.

Christians are eminently obliged to walk worthy of their Vocation.

Two words explained will clear the sense, Walking, Worthy.

1. WAlking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports a constant and pleasing Exercise, by a Metaphor borrowed from bodily mo∣tion, to signifie Emphatically the spiritual motion of the whole Man in all the ways of God, with continued progress from Truth to Truth, from Grace to Grace, from Strength to Strength. It holds forth the circling and compassing of the full period of Gods Will and mans duty, in the review and observance of all particulars, by an exact and accurate in∣spection thereof, as a man about his Garden, a Commander about his charge. Thus it implies a multiplicious Act of every power and part of a Christian.

2. Worthy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 digne, This Adverb doth express fit∣ness, but not meritoriousness; it betokens here a comely sutableness, and honourable preheminence, which becomes such a Vocation, as the learned observe from the due com∣pare of numerous Scriptures. The Calling of a Christian re∣quires from him such an answerable walk, wherein ••ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Decorum of all things orderly proportioned, should re∣flect much Glory and Lustre thereon, in preferring the same

before all lesser matters and worldly Bables.

That all Christians are thus obliged to walk, appears clear∣ly from all Divine expressions and Administrations. This is the Scope of Gods Mercy, and the sum of mans Duty, so eminently inculcated in holy writ. The first part of the Lords gracious Covenant is expressed by the many precious Promises of putting his Spirit within men, that they may walk in his Statutes, and effectually keep his Judgements; of renewing their heart, that they may not depart from him &c. The second part thereof is held out in answerable precepts of of walking before him, after him, eminently, as be∣comes his Call. This was the Character of Honor, put upon all the Lords Worthies, whose Presidents give us such famous Memorials from the Pen of the Holy Ghost. Thus Abel and Enoch, Noah and Abraham, David and Asa, all the Pa∣triarchs, all the friends of Christ are remarkably described. The Apostolical Instances do pregnantly abound with Dire∣ctions, and Motives, Prayers and Practises, of the like Comport. Thus Zecharias and Elizabeth walked in all the Commands of the Lord blamless. Thus Caleb followed him fully, and the Churches were edifyingly multiplied, walking in the fear of God. This Sun-light needs no further proof.

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

Ground 1.

INgeuuity is a powerfull Principle, a spiritual Instinct in the new Creature. All things are moved by their peculiar In∣stinct to their proper work for matter and manner answerable to their Being. The true Christian is ennobled with a gene∣rous Spirit, that makes him willing in the day of Christs power, to fulfill after him, as Caleb did. This Ingenuous Spirit can∣not but a•••• them energetically to Ingenuous motions. So far as they live in the Spirit, they must needs walk after the Spirit. Its for want of Grace, that any are found to walk

unworthily. The best know and act graciously, but in part. Regeneration is indeed universal in every part, but not total in any part. The Lords Spirit gradually renews the Spirits of all his, that they may walk in the Spirit, and not fulfill the Lusts of the flesh. The natural Principle of all things moves secretly and sweetly, strongly and sutably, successively and suc∣cessfully. So doth a Christians Spirit, by ingenuous Instincts in each relation and occasion.

Ground 2.

Congruity presses thereto also, that there may be a due Correspondence in a Christians walk, answering his Call. All Bodies natural, artificial and Political, subsist orderly by a con∣gruous disposal and composure of all parts, in their harmoni∣ous Symmetry towards their proper actions. The like appears in the Body of Christ, in his house and Kingdom. Its most con∣gruous that his own members should move in their place, an∣swerably to their Call, that his Children and friends, his ser∣vants and Spouse should duly observe their respective Relati∣ons. Its most rational, just and equitable, that such a Deco∣rum should be duly maintained in a Christian walk. Disor∣derly Christians are most absurd and irrational in their unwor∣thy Walkings. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without rank and rea∣son, most incongruous in their unsutable, uncomely motions about good and evil. Sin is the Ataxie and Dyscrasie, the Dis∣orderer and Distemperer of all things. So far as any walk sin∣fully, they walk unworthily, Incongruously. The sweet Harmo∣ny and sure stability of things depend upon their congruity, and due composure in station and motion. Is it not congruous, that every Member should walk worthy of his Head; that every part should keep its due proportion, and respect to the whole? He that saith, that he abides in him, ought also to walk, even as he walked. The Apostle would have Christians there∣fore, to be his Followers, as far as he was a follower of Christ. Its most congruous, that Christs Disciples should learn of their Master, and write after him; that his Souldiers should keep close to him, and march after his steps.

Ground 3.

Expediency hath a strong influence into the same, with Reference both to God and Man.

1. WIth Reference to God; a Christians worthy Walk is most expedient for his honor and service. Unworthy walking is most disgracefull and disadvantagious to his name and cause, to his Truth and Grace, to his friends and ways. The Glory of all his Attributes is deeply concern'd in his Peoples walking. He minds them of it still in his Word and Providence. Christiani sancte vixissent, said the Heathen in Dirision, Si Christus sancte docuisset. These are the Peo∣ple of the Lord, that are gone forth out of his Land, said the reproaching Gentiles of the Jews unworthy carriage, in their transplantations. Gods honor should be dearer unto us then our best comforts. We are his workmanship, creat∣ed in Christ Jesus unto good woks, which he before ordained for us to walk in. His Interest requires that all his Children, Servants and Subjects should walk like him, and with him, be∣fore and after him, from him, and for him.

2. With Reference to man; a Christians worthy walk con∣duces wonderfully to the publique Good, and his own Credit and Comfort, very many wayes. Christians should be studi∣ous to maintain good works, as things most profitable to men. They are redeemed by Christ to be a peculiar People, zealous of good works. The welfare of the whole depends very much upon the worthy Demeanor of every part, in its respe∣ctive station and motion. Unworthy walking is the great Obstructer of all publique Interest, civil and sacred. Thereby are the wicked hardned in sin, and the godly grieved and dis∣countenanced. The Cement and Juncture of all societies are Impaired and ruinated by the same. Truth and Peace, Righ∣teousness and Holiness are still affronted, and basely abused thereby. The very props and bases of every common-wealth shake and totter by unworthy courses. God will not own them that will not own him. He walks against such, as walk

against him. With the Upright will he shew himself upright, and against the froward, will he appear froward. Our own personal good is signally engaged therein, in all temporal and spiritual regards. A righteous walking exalts a Nation, but sin is the reproach of any person or people. He that walks uprightly, walks safely and comfortably. All the ways of Wisdom are pleasantness, and all her paths are Peace. He meets him that works righteousness, walking and remembring him in his ways, to direct their steps, who acknowledge him in all their ways. The way of Life is above to the wise, to depart from Hell beneath. Christians unworthy carriage is the blast of all Credit, Comfort and Conscience. Their worthy walk∣ing is most expedient for their own and others good. Many are won to Christ by the good Conversation of the very women, which have long resisted the Spirit and word of God. The Life of Christians is the very Life of their Christianity, making most lively Impressions upon others. Examples are much more efficacious then Precepts, for good against evil, Docemur praeceptis, ducimur exemplis. Christ himself appeared an eminent Pattern, as well as a Principle of holiness, to lead all his people towards happiness.

Ʋse 1.

See hence the sinfulness of Libertinism, Notional and Practicall.

1. NOtional Libertinism is most unworthy, whose Principles are found so directly opposite to a Christians wor∣thy walking. Many such loose Tenets spread now like a Gan∣grene and ulcerous Cancers, whose case and cure we have touched by Scriptural help, in our Libertine schooled, as also in our Antidote, and in our Peace-maker, lately published. The famelistical quaking Opinions, raked out of the old Gno∣sticks Dung-hils, Popish rubbish, and German sinks, are put to sale under specious disguises and refinements. Their pre∣tended Light, and self-sufficiency, their Pharisaical, Monkish

Holiness, and sinless perfection; their blasphemous abuses of God the Father, Son and Spirit, of his Word and Grace, Sabbath and Ordinances: of Christs Merits and Satisfacti∣on, with the rest of such wretched trash are diametrally cross to the Truth in hand. The conceit of universal Toleration of all things, pretending to Conscience, though clearly evil, is of the like Tendency, as also many of the Romish Principles, pointed at elsewhere. Those who think themselves bound to follow the Light within, in every suggestion, (without regu∣lation and Limitation of the Scripture-Light) cannot but run into thousand hazzards and disorders, towards delusion and confusion. Such expose themselves to every unclean and ly∣ing Spirit, that hath but cunning to bait his hook for them. To be given up to our own hearts Lusts, to walk after our vain Imaginations, is the sorest Judgement that God Inflicts upon the Despisers of his word and ways. Such spiritual Judgements usher in temporal plagues, personal and publique, witness the Records of all ages and places. Oh! The sin and woe of such unworthy Doctrines, which draw so many from the ways of God, into the crooked paths of Delusion and Desolation.

2. Practical Libertinism appears hence a most unworthy thing, so wretchedly contrary to a Christians Walk. The corrupt defluxions of notional Brains do soon infect their hearts, and their hands. Their wretched opinions do quickly putrifie their affections and conversations: Levelling Princi∣ples do sadly break out in Levelling Practises, to the razing down of every Ordinance, Divine and Humane. The deadly weeds that were kept under ground in the winter of former persecution, do now grow apace in this spring of Liberty and Reformation. Whilst Christ is offering a Divine Liberty, to good, and from evil: Satan is promoting a hellish Liberty, from good unto evil. This is the Libertinism which the simple plead for, and wise men abhor, as most opposite to our christi∣an walk, and unworthy of the least Patronage from Christs name and friends. This sinfull Liberty is wofull slavery to Sa∣tans drudgery. Whilst such promise themselves and others Liberty, they themselves are the slaves of wickedness, walk∣ing after their own Lusts. How unworthy are they of

Christs Name, that walk so unworthy of his Holy Voca∣tion.

Ʋse 2.

It affords a just Reprehension to all that walk unworthily, whether sinners or Saints. Sin raigns in the most, remains in the best. So far as the ways of sin are trod upon, so far do Chri∣stians walk unworthy of Christ. The whole world lies in wick∣edness, being like a great Bog, wherein multitudes utterly loose themselves. The way of Truth and Grace is a royal causey, built at the costs of Heaven, quite through the same. Christ himself is the personal way; his Word the Doctrinal way, and mans Duty the practical way, paved by the Lord for his People to walk in. This new and living way is the good old way whereto all Gods friends were called in all ages through faith in his name. Whilst poor Creatures are wandring from Christs road, they skip from one Hillock to another, venturing a thousand plunges among swarms of spiritual Tories, towards destruction, if Grace prevent not. Because this vast Bog is fairly garnished with flourishing grass, it deceives millions, that do prefer it before Christs high road, which is hard and stony, scattered over with briars and thorns, by the subtilty of the common enemy. Thus whilst sinful wretches are walking apace towards seeming pleasure, profit or preferment, from one grassie plot to another, they ingulf themselves into dread∣full quagmires of sin and sorrow. Consider it all ye that walk still in your Love, and course of Ignorance and Pride, Unbelief and Wordliness, under the guidance of cheating Impostors and fleshly Lusts. How unworthy of Christs name are you, that walk so unworthily after Vanity and Lies, to the shamefull disgrace of your Profession? Could you but see your Ghostly Leader, whom you follow so constantly in your sinfull ways, what amazement would seize on your heart! Satan himself is that Prince of the Power of the Air, the Spirit that rules migh∣tily in the Children of Disobedience, after whom you walk, according to the fashion of this world; whilst you have your Conversation among them, in the Lusts of your flesh, fulfilling

the desires of the flesh and of the mind. Paul himself ac∣knowledges it to have been his own and others case before Conversion, being by nature Children of Wrath, even as others. Is it not very sinfully wofull, to leave Christs walk for the Devils company? Are not all the Allurements of sin, so many ignes fatui, and mis-guiding Meteors, made use of still by evil Spirits, to ensnare Travellers in the misty night of Ignorance and Error, into dangerous Plunges and Precipices, by drawing them out of Christs high way? Will you still pretend to be Christs Souldiers, whilst you are marching after his desperate Enemy, under the conduct of sin, Satan and self? Is it not pitty, that any of Christs friends should be so unfriendly to him, and walk so unwor∣thy of his Vocation, as to be found walking in the crooked By-paths of Error and Sin? Should not Gods Children be ashamed of such an Ignoble and base Demeanor, raking the Channels, and embracing Dung-hils among the beggerly Drudges of Satan? Should not his servants be deeply hum∣bled for their shamefull neglect of his work, whilst they are so unworthily busied and stirring about the Devils own Work? Should it not grieve Christs Spouse at the very heart, that sin∣full Embraces and Communion with the flesh and world are at any time preferred before Communion with the Lord of Glory? Is it not baseness of the vilest rank, to be found walking so unworthily of Christs High, Holy and Heavenly Calling?

Ʋse 3.

Examination we are called to by this Point also. All are concerned to trie their State and Acts, by this golden Rod of the Sanctuary. Doth any profess to be a true Christian? Let this Touch-stone give a Test thereof. Dost thou walk worthy of thy Profession, in every Rela∣on towards God and Man, in thy general and particu∣lar Calling?

1. TOwards God in thy general Calling, Is it thy desire and delight, design and endeavour to honor and enjoy him, as thy Soveraign Lord and chief good in Christ, through his Spirit in every Ordinance and Providence? Are thy thoughts, words and works so regulated by his Will, and direct∣ed to his Glory; so principled by his Grace, and supported by his strength, that he is the Center and Source, the Scope and Substance of thy happiness? Dost thou Love and fear him, dost thou seek and trust him universally, constantly, pe∣culiarly, eminently above all? Is his Presence and Blessing the Life and Comfort of all thy Life and Comforts? Are all the Powers and parts of Soul and Body resigned up into his own hands, that thou mayst walk with him in all his ways? Are all things else made subordinate and subservient thereto? Dost thou so acknowledge him in all thy ways, for the direct∣ing of thy paths? Is it thy greatest trouble and sorrow, that thou canst not walk so humbly and holily, so sincerely and self-denyingly, as thou shouldst and wouldst? Is it thy cordi∣al Joy to see any other walking orderly and diligently in his service & wayes? Art thou zealous of those things wherein thy Christian walk may truly honor him against whatever appears to reflect any disgrace on him? Art thou so convinced of thy former mistakes and mis-carriages, that thou studiously labour∣est to vindicate his name, and redeem the time mis••pent by a more close and vigilant walking with thy God? Dost thou not willingly neglect any thing he requires of thee, either for

the matter and means, or for the manner and solemn Time of his Worship? Doth his Covenant-mercy still direct, excite and enable thee to reciprocall Duty, according to the terms of his gracious Covenant? Is thy motion from every sin of thine to every Grace of his, carried on still progressively by the help of all his gracious appointments towards his Glory? Dost thou so walk worthy of his Name and Truth, of his Word and Grace, of his Son and Spirit, of his Service and Sabbath, as becomes a loyal Spouse, an ingenuous Child, a faithfull servant, a cordial friend, a dutifull Subject, a gene∣rous Souldier in each Relation towards him, according to thy Respective occasions and Condition? Dost thou thus diligent∣ly serve and observe his Spirit. Word and Providence, in the right use of all sutable means, resting on him alone for Wisdom and Righteousness, Sanctification and Redempti∣on, through Christ in all the turns of thy Christian walk?

Secondly, In thy particular Calling towards man, Dost thou walk worthy of thy high, holy, heavenly Vocation? Doth thy supream Love due to thy God, move thy heart ef∣fectually to love thy Neighbour as thy self, in subordination thereto? Dost thou therefore study all his Divine Rules of Justice and Equity, Mercy and Charity, that thou mayst ful∣fill the same through his Grace, answerably to thy several Stations and motions towards Superiors, Inferiors and Equals? Art thou observant of that orderly Priority and Superiority, which his Providence constitutes and governs below, in giving to every one his due, above thee, about thee, beneath thee? Dost thou mind and promote the safety and Purity, the Pro∣priety and Verity of others, as if they were thy own, not willingly doing to another, what thou wouldst not should be done to thee in the like case? Dost thou take so much con∣tentment in that condition wherein the hand of Heaven hath settled thee, that thou enviest not what any other enjoyeth, but rejoycest in his good, grieving for his evil, as if it were thy own? Is it thy Purpose, Joy and longing to labor still after such a frame of Spirit, and demonstrate it in the best way of actual evidence by thy speech and actions? Art thou there∣fore often reviewing thy heart and life, to observe thy pro∣gress,

and to mend all faults by the Lords gracious Help? Doth the sense of thy Unworthiness and Insufficiency still drive thee to Christ out of self and sin, for Guidance, Assi∣stance and Acceptance, that thou mayst still be found walking with him, whilst thou walkest with man? Dost thou give him thus honor & preheminence in a sutable and comely behavior towards all sorts, in promoting good, and eschewing evil? Hast thou learnt to put on Christ by faith, that thou mayst follow his magnanimous Spirit, as Caleb did, against all discourage∣ments from Earth and Hell, into all generous resolutions, and couragious Executions for good against evil? Dost thou thus walk worthy of thy Vocation in each Relation, Domestical, Political and Ecclesiastical, with Christian Prudence and Patience, Diligence and Zeal, Meekness and Love, Fidelity and Conscionableness, sutable to each Condition and Occasi∣on? Thus mayst thou take a scantling of thy progress in Chri∣stianity.

Ʋse 4.

CHoise Consolation flows from this Truth to all faithful Christians, walking orderly as becomes their eminent Vo∣cation. The blessing of God will surely attend his Institutions carefully observed. The Lord is a Sun and a shield, to give Grace and Glory, and with-hold no good thing from them that walk uprightly. Blessed are all the undefiled in their ways, whose chief Exercise is to walk with God. They shall walk with Christ in white, for they are worthy, who have been diligent Followers of him, through black and red, in all variations. He counts them most worthy, who count them∣selves most unworthy. His personal Worthiness is Imputa∣tively applied to them who still disclaim their own personal Worthiness. His Implanted Worthiness is progressively im∣parted to them, who keep close to him, resting on him alone in the diligent use of all due means through saith in his name He makes them worthy, not by any merits of congruity or condignity in a Popish sense: but by fitness and sutableness; making it their honor and happiness, to conform to him in the

glorious Characters of his Divine Holiness. Noscitur à socio, qui non cognoscitur à se. Men are best known by their company and walk. They that are still walking with the Lord, will be clearly discerned by his eminent Communications. A continual walking in the Sun, cannot but tranfuse a proportio∣nable measure of Light and Heat. They have most of God, and will do most for him, that are most with him. Christ Jesus, the Sun of Righteousness, is most communicative in all the Beams of his gracious Appointments, through the glorious operations of his Holy Spirit. Those that honor him will he surely honor, when those that despise him; shall become vile as Dung. His exact followers will be often slandred and derided for their preciseness and accurateness: he takes care therefore to see them righted in the best season and way. They shall fare no worse then he himself doth, and shall be sure of Soveraign Cordials against all faintings. Their worthy walking is like to be costly and chargeable; but his Al-sufficiency will make full amends. If they be content to de∣ny themselves in any thing for him; he will not deny himself, or any thing to them. If they be found faithfull in a little, he will make them Rulers over much. If they carefully make his Interest theirs, he will be sure to make theirs his own. If they part with brass for him, they shall receive gold from him. If they spend a few moments in his work, they shall rest with him in his eternal Bliss. If they conflict for him, they shall conquer and triumph with them. If they sow in tears, they shall reap in joy. If they follow him in the Regeneration, they shall sit with him in the Throne of Majesty. No work or wages, no company or walk so excellent below, but it comes Infinitely short of his. They that walk worthy of his calliug, shall be sure to Inherit the comforts thereof. There is no Condomna∣tion to them that are in Christ, who walk not after the flesh, but after the Spirit.

Ʋse. 5.

A Vigorous exhortation should be hence also pressed on all Christians. Are not all eminently obliged to walk worthy of their Vocation, both general and particular? Do we need Arguments to move us thereto? Are not Ingenuity, Con∣gruity and Expediency of sufficient force to perswade all sorts to this signal Duty, so pleasurable and profitable, so sutable and seasonable, so honourable and so comfortable? Shall wicked men toil early and late to walk after sin, Satan and self, in observing the Lusts of the flesh, and shall good men think much of any cost or care in walking after Christ, and observing the motions of his Spirit ratified to them by his Word and Providence? Should not the time past suffice us, that hath been so wofully mispent in fulfilling the will of the flesh? Is it not high time for every one to redeem the Time, and walk circumspectly, not as fools, but as wise, because the the days are evil? Why should any Christian be found walk∣ing as other Gentiles walk, in the vanity of their mind, having their Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them, because of the hardness of their heart; who being past feeling, have given themselves over unto lasciviousness, to commit Iniquity with greediness? If we have learned Christ better, let it appear in our worthy walking, for many walk, of whom we must wit∣ness with a bleeding heart, that their God is their belly, their Glory their shame, who mind earthly things? Should not our Conversation witness our corporation to be in Heaven, from whence we expect a Saviour? If we live in the Spirit, lets also walk after the Spirit, that we may no longer follow our fleshly Lusts. What pitty it is, that this Divine Walk should be so unfrequented, whilst sinfull, worldly walks are continually crouded with multitudes? What a shame is it, that so much labor should be still bestowed upon this car∣case, this bag full of filth and bones, whilst so little care is taken of our Immortal souls? Shall Jews and Turks, Papists and Pagans walk more sutably to their profession, then reform∣ed

Christians? Shall not Gods Interest and honor prevail ef∣ficaciously with us, to walk worthy of his great and glorious Name, which is called upon us? Are not we all eminently concerned therein, according to our Respective Stations and motions, publique and private, Civil and Sacred? Let all Su∣periors and Inferiors study and pray, believe and consult, re∣solve and endeavour more effectually for this Gospel-du∣ty, so Important and necessary.

1. Superiors are eminently called thereto, that they may walk worthy of the Lord, who dignifies them with the Title and function of his Deputies and Representatives. He would have them to do most for him, and be most like him, who receive most from him, and have most account to render to him. They bear his Image and Authority, natural and moral in a singular way, that they may be directed, excited and enabled to honor and promote his Power and Will, more spiritually and efficaciously. Their Work and Burthen, trou∣bles and snares, are much more then others; they therefore need still to be most watchfull and diligent in their Christian Walk. His Promises and Encouragements, Preceps and Di∣rections, Menaces and Judgements are eminently dispensed towards them for good against evil. They are his Lieutenants and high Stewards, to Rule under him, according to his Word, for his Glory, and their Inferiors good. Boleslaus, King of Bohemia, was wont to carry his Fathers Image in his Bosom, and often to kiss it, with a solemn wish, that he might do nothing unworthy of such an eminent Parent and Pattern. Should not all Superiors be often viewing and em∣bracing the Lords Divine Image, carrying in their heads and hearts, the gracious Characters of Christs Righteousness and Holiness, that they may still act and walk worthy of such a Father? Magnates will still be Magnetes; persons of Ho∣nor and Power are great Loadstones, that will draw many either to good or evil. Superiors are the Looking-glasses of their Families, City and Country, by whose president, most will dress themselves. Like heavenly Bodies in superior Orbs, they still carry a forcible Influence, whether benign or ma∣lign, by their multiplicious Aspects and Motions. Like the

grand wheels of Clocks and Watches, they Regulate or di∣sturb all the rest. Like Jeremies figs, they do much good, or much hurt. The Jews were once banished out of England for poisoning the publique-springs, to hasten an Epidemical Ru∣ine. Our Governors whether Oeconomical, or Political, Military or Ecclesiastical, are our publique Springs, which if poisoned, will prove most pernicious to all. Ingentia benefi∣cia, Ingentia maleficia, Ingentia supplicia. The aggravations of Divine favours abused, aggravate mens sins and sufferings. They that have most of the sweets of the world, have their sutable snare of the bitters thereof, to prevent abuse and sur∣feiting. Crowns are still lined with cares, and onus is never severed from honos, Duty being still an inseparable companion to Dignity. The servant intrusted with his five Talents, hath the greater account to give up at last of his Improvements. Promotion comes not from the East or West, it rises not from the Dust, its God himself that puts up some, in pulling others down. He advances none to feather their Nest, to please themselves, and to serve their Lusts, but to serve him and his. He expects most Rent from the greatest Farms. The greatest of men are his Tenants at Will, holding▪ in capite from him, quoad se bene gesserint. They are at his disposal, as the Counters in the Calculators hand, some whereof he places for Units and Tens, others for hundreds and thousands. When the supputation is over, and this Life at an end, they are alike again, as to Externals. This world is but a stage, wherein all sorts have their part to act, being ushered in by Divine Providence in their several orders and Ranks. That which makes the real difference between men and men, is their worthy walking, wherein consists the true Grandure and noble Gallantry of Superior Persons. What Agesilaus, King of Sparta said of the Persian King, he is indeed greater, if better then I, is worth considering among all persons of Authority. Whilst Superi∣ors walk worthy of their Calling, they prove choise Instru∣ments in the Lords own hand, to diffuse the Communications of his goodness proportionably to their greatness. When our Maximi appear Optimi, in their higher Spheres, as they resem∣ble him most from whom they receive all, so do they most ad∣vance

the publique Weal, and their own Comfort, in promot∣ing his honor and Interest. Their countenance and discounte∣nance carry still a great stroke for good or evil.

2. Inferiors should also be stirred up to walk worthy of their Vocation. The meanest Member in the body Natural, Poli∣tick and Ecclesiastical hath its proper place, work and use∣fulness. The Lord despises not the weakest Children, nor the poorest Lambs of his house and flock. Much service may be done by the lowest persons for God and their Country. It was the poor man that saved the great City, though very few took notice of him, or of his Wisdom. The smallest Wheels in a Clock and Watch, are of need and use. We cannot spare the least finger or Toe. Faith and Prayer pre∣vail most in secret, when little discerned. The Graces and Gifts of Christs holy Spirit, are variously dispensed for Im∣provement, in order to the benefiting of the whole by the contribution and concurrence of every part thereof. Its not by Chance, Fortune or Luck, that any are brought to a low condition, but by the wise. Providence of God, who best knows what place is fit for every one to stand and more in. He sets the Limits of mens habitations, and gives every one his Task to perform in his great family of the Universe. He gives special Rules to all Inferiors, as well as to Superiors, whether private or publique, civil or sacred, witness Pauls Epistles, and all other parts of Divine Records. He expects Returns sutable to mens Receipts, and rewards the Improve∣ment of the two Talents, as well as of the five. The beau∣ty and strength of every Society, consists mainly in the proper motions of the lesser, as well as of the greater parts. The wor∣thy walking of Inferior Christians conduces very much to the adorning of their Profession. Moral vertues and spiritual Graces, shew their native Beauty best in a plain dress and familiar Garb. Christian humbleness and self-denial, Dili∣gence and Patience, Sobriety and Contentation. Laborious∣ness and Fidelity, Submission and Dependency shine clearly in a low estate, as the stars in a frosty night. There is a Sym∣pathy and reciprocation so necessary among all the greater and lesser members of the Body, that one cannot say to the

other, I have no need of thee. Christ himself passed through all the conditions of man in his progress of Humiliation, from his Conception to his Ascention, stooping to the lowest and most abject, that he might sweeten and sanctifie them all to his Peo∣ples Comfort, and for Gods Glory. He emptied himself; took on him the form of a servant, became a Worm, and denied him∣self continually for a Pattern to all. They that have least of the Worlds Profits, Pleasures, and Preferments, have least of the cares and snares, troubles and account that accompany them. Providence so orders and attemperats all conditions below, that the Bitter sweets of every relation, may be still effectual motives, inducing all sorts, to walk worthy of their Calling. The mysterious Theologie of the Ancients represented this by the two famous Tuns, standing continually before Jupiters Throne, the one full of Hony, the other of Gall: out of both which, he is still sprinkling and distributing among all Mortals, such proportions, as best fit their several states and relations. Inferiors are commanded strictly by the Apostle, as well as Su∣periors to abide with God in that calling whereunto they were called, that they may walk worthy of their vocation, as becomes Christians. He repeates his Charge and Instructions to them, to demonstrate the Necessity and Utility, the conveniency and excellency of that eminent Duty, whereto corrupt Na∣ture is still so backward and so contrary.

Thus should all Christians mind their obligations to Christ, and be vigorously pressed to study their Calling, and seek his face with industrious Diligence, that in the faithfull use of all due means through faith in his name, serving his Spirit, Word and Providence, they may be found to walk with him, and like him in the constant exercise of a good Conscience, sutably to their various relations for a further help thereto: consider we the next observation for improvement thereof.

Conclusion. 3.

It becomes Christians to improve the most effectual Helps for mutual quickning of each other, that they may walk worthy of their Vocation.

THE Deduction of this Inference appears in the Apo∣stles rational arguing, and his cogent pressing of the Christians at Ephesus, by such forcible Inducements drawn from the whole context preceeding as also from his office, his personal relations, his present state, their own condition, &c. I therefore the Prisoner of Jesus Christ do beseech you, &c. Every word here is most emphatical and weighty; what was thus written, was for our learning, and concerns all Christians. His industrious care to quicken those eminent Professors, that they might improve all effectual means for mutual helpfulness, is a singular direction and encouragement to all, on the like ac∣count,

The confirmation of this Truth is abundantly cleared and ratified in the whole Series of Divine Records. The Prophets and Apostles agree herein most harmoniously, as in all things else. This is the main scope and substance of so many Precepts and Promises, Instructions and Motives, Offers and Intreaties, Expostulations and Admonitions, so fre∣quently, so fervently still inculcated and pressed in all parts from age to age even upon all Gods People. The high Com∣mendations and signal Rewards largely bestowed on the due Observers, and the Menaces and Judgements dispensed against the Neglecters hereof verifie the same. The Cere∣monial Types and Prefigurations pointed at this many ways. It was a bloody Cain that answered stubbornly, Am I my bro∣thers Keeper? Christians are often incited to consider one ano∣ther, to provoke one another to Love and good Works, to ex∣hort one another daily, &c.

The Demonstration thereof may be made out on a three fold account.

1. FRom the Importance of this choise Duty of singular weight and worth, need and use, sufficiently hinted at in the preceeding considerations.

2. From mans condition so sinfull and weak, so unstable and insufficient of it self. All by nature are wholly corrupted, carrying about them the root and spawn of all kind of evil. The best find still cause to complain of the sad reliques hang∣ing about them, disabling from good, disposing to evil. All have abundant need of continual help from those about them, to keep them from evil, and excite them to good. The Lord therefore so disposes of things and persons, that there should be still a due correspondency for mutual helpfulness in all re∣lations among all sorts of men. His Wisdom oppoints, his Goodness affords, and his Power maintains all fit means by his over-ruling al-sufficiency, that they may be blessed effectually, through his Al-sufficient Grace to his Glory, and his Peoples good. In him we live, move and have our Being, both natu∣rally and Spiritually. He suits all means to their proper ends, dealing with men by men, after the manner of men in a ratio∣nal communicative way. His immediate concurrence is so absolutely needfull to the producing of every effect that his Influx still doth interpose between the most proxime cause and its Product, in every kind and degree of causation for sus∣pension or actuation, regulation and determination, supporta∣tion and disposition thereof. Yet is he pleased to accomo∣date his Divine Actings to the state of his several Creatures in their respective Beings and Workings, whether necessary or contingent, whether natural, moral or Spiritual. His usual Method is to walk in his own road, to bless his appointments, and to be found of his in all his ways, reserving all extraordi∣naries to his own Pleasure and Dispose. He still uses means though he needs them not, and would have all his People inge∣nious and ingenuously active in all the ways of mutual helpfulness. He gives out his Grace and Blessing gradually

and proportionably, through the Conduits and Pipes of his own Institutions, sutably to their several Capacities. Christians are like narrow-mouth'd vessels, that can receive the Liquor infused but by little and little Their condition below is still indigent, that they may honour and enjoy Christ therein, in living more by faith, and less by sense: yet doth he not leave them destitute of help, but trains them up in an orderly way of Christian Communication, through the multiplicious ope∣rations of his holy Spirit, that they may be still furthering one another in their journey Heaven-ward, till they be all brought to the full measure of the stature of Christ. What any one receives from him, is for the publique use of all the rest. He cannot endure that any of his, should be found an idle ser∣vant, hiding his Talent under any pretence. They that have most from him, must do most for his. Their weakness and want still requires it under all the dispensations of his Provi∣dence.

Thirdly, Their many temptations challenge the same also? Sin and Satan, the flesh and the world, Earth and Hell, are desperately combined against Christ, and against his friends, Children and Servants. The Prince of this world maintains still a threacherous party in our very hearts, and fits all his snares to our various tempers and distempers. His hooks are still plausibly baited, and his Ingeniers are very numerous and active, subtle and strong, malicious and vigilant. Christs flock is but a very little one, in comparison of so many goats and swines, foxes and wolves, Lions and Bears, that still malign it. We are still surrounded with Spiritual wickednesses, and conjured enemies in heavenly places and heavenly things. We wrastle not only against flesh and blood, but mainly against Principalities and Powers, and need therefore to keep close to each other, in keeping close to the Captain of our Salva∣tion, who himself was made perfect through sufferings, in the compleating of our Redemption. We are still marching in the enemies country, meeting every where with Ambuscadoes, which should still press us to Circumspection, multitudes of his spies, under various disguises, are still plotting mischief in the midst of us. Many are found professing Godliness in the

form, whilst they deny the Power thereof. The baits of this world are very catching & wonderfully specious to allure all sorts to swallow down the hook, so fairly dressed with seeming pleasures, profits and preferments. Errors and Lusts are highly sublimed and refined in these later days, to take silly souls, and to deceive the very Elect as far as is possible. False Christs and false Prophets abound every where, to divert, pervert and subvert Christians from Christs waies. Lying wonders & Doc∣trines of Devils are so fairly trimmed and garnished over with lightsome colours, that very many are easily cheated with their jugling tricks. Every rank and degree of men, in every relation, hath still its peculiar way of temptation. Every Chri∣stian is therefore still peculiarly concern'd to give and receive all possible help in the right use of all the means appointed of God for mutual reciprocations. The coals and sticks put orderly together, do help one another to burn and kindle, whereas if scatteringly dispersed, they will soon go out. Stragling Soldiers are still exposed to danger, but keeping close in a firm Body, by mutual help, they prove formidable to the enemy, and usefull to friends. In all societies, civil and sacred, mutual helpfulness is of singular use to the preservation and regulation of the whole, and of every part. The best are too subject to grow lazy and cold, selfish and dull, through the prevailing of renew'd temptations: it becomes there, fore all to improve all effectual means for the mutual quick∣ning of each other to the grand duty of their Christian walk, answering their Call.

Application may be made hereof very usefully.

1. BY way of Instruction in vindication of the Ministry and Ministers of Christ. They are appointed and blessed of him, as a special means towards the foresaid end, and therefore most maligned and opposed by the common enemy, Christs ordinances are his Charets of state, wherein he rides in progress among men, to dispense his gifts and graces unto them. His Ministerial servants are peculiarly entrusted

therewith, as Instruments and stewards under him, by whom he brings home his people to himself, to build them up in him∣self. The many honorary Titles which his Word discribs them by, setting forth their office, denote their Duty to the effecting thereof. The same Engine which is mounted by notional Spirits, against Christs Institutions, would as easily level the Magistrates civil constitutions. When men cease to be weak and sinfull, they shall then cease from needing such helps, and not till then. Evangelical worship must conti∣nue in force, till every one of Gods Elect be perfectly brought to the full measure of the stature of Christ. The Ministry was given for that purpose by the Lord Jesus, as the choise Product of his Ascension. Both the Office and the Officers are peculiarly set in the Church by God himself, that his People may never want sufficient means for effectual quickning in their Christian walk. The holy Ghost makes them Overseers, who being by him duly qua∣lified, are orderly called to rule in the Church, after due probation and approbation. Such shepheards as come in at his door he blesses to his People; the rest he accounts but Thiefs and Robbers, who intrude themselves into the Lords flock in an ill manner, and to an ill end. Confusions in his Church are as distastefull to him, as they are destructive to his. Himself makes the difference between Rulers and those that are ruled, whilst he forbids them Lordly-dominion and arbitrary dictates; he commands them to look to their charge with all Authority in his name and strength, requiring their flocks to shew their observance and Christian obedi∣ence, according to his Word. If every one were left to his own Will, How soon would Anarchie and desolation ruin Church and State? All will become slaves, whilst all do strive to rule and tyrannize; none studying to obey. Good Intentions will excuse no man from the sin and Judgement of irregular Usurpations. Ʋzzah and Ʋzzias met with sad stroaks in their bold invasions of the Sacerdotal Work. Co∣rah and his company of pretended Saints, Jeroboam and his self called Priests, ruined themselves and followers by their illegal Intrusions, if any that are called Ministers, prove a blot to their Profession, by their ignorance, sloth

or scandall, good reason they should be reckoned with, as they do deserve, but little cause that Christs faithfull ser∣vants should suffer for their sake. If any thing be found to be unscriptural, that hath been used about any Ordi∣nance of his, the fault may be mended without imparing of his Institutions. If any cannot find benefit by Christs appointmenss, let them blame themselves and not him, nor his. Is the Spirit of the Lord restrained? Doth not his Word do good to them that walk uprightly? As all Chri∣stians need mutual quickning, that they may walk worthy of their vocation, it becomes them to mind and observe that Gospel-ministration, which Christs spirit sanctifies so glorious∣ly to the enlightning and enlievening of all his chosen, accord∣ing to his Word.

2 It speaks convinction to all that are careless and un∣willing to give or receive this quickning helpfulness. This is a common and sad miscarriage among Christians, and the best find much cause to blame themselves for their guilt thereof. As its our sin, it should be our sorrow that we do so much evil, and so little good, we receive not friendly Admonitions in a friendly way; thereby discouraging those that would help us with seasonable advise. Our sores must needs wrankle for want of dressing, and our ill humors cannot but increase and distemper us for want of purging. We are more ashamed to hear of our faults, then to commit them, and more rea∣dy to neglect our duty, then to hear of it. Should it not shame us to find self still so prevalent in us against others good, and against our own, by thus shrivelling up our minds and hearts, our tongues and hands, that this singu∣lar charge cannot be discharged? Sinfull bashness makes us still unwilling to offend others by our faithfull dealing; and selfish Love makes us as ready to be offended at their faith∣full dealing. Christ was full of bowels, and cloathed with them; we are empty and destitute thereof. David desir∣ed to be smitten by the seasonable reproof of the righte∣ous, esteeming it to be a precious Balm that should not hurt his head: Why should any of us be of another mind? Are not the wounds of a friend more faithfull then the

kisses of an enemy? Why should any be counted our ene∣my for telling us the Truth, as Paul was among the foolish Galathians? Why should we be backward to receive and and give that Christian help by mutual reciprocations, which our abilities annd opportunities challenge clearly from us? Let it grieve us that we have so often grieved the Lords Spirit, in grieving his friends by sinfull silence, neglects and offences. Lets be ashamed, that Heathens and Turks, Jews and Papists should out-strip us in the demonstrations of mutual helpfulness. What Bunglers are we at this noble Trade? How untowardly and unskilfully do we go about it? Are not we often like foolish Chirurgions, mistak∣ing the Case, and wronging the Cure? Do not we usu∣ally run into extreams of fond pitty, or cruel Austerity? Are not we found too indulgent, or too impatient, too mild or too harsh? Should we not be humbled for our im∣prudence and ignorance, our rashness and unhandsomness, our passion and pride, our sloath and frowardness about this choice work.

3. It may prompt us to a serious Examination in our Capacity Religious and Civil.

1. IN our Religious Capacity, Do we act as becomes true Christians, both in doing and receiving spiritual Good, in preventing and removing spiritual evil? Is it our desire to be found still in a readiness for Christian help∣fulness? Do we delight in all officious reciprocations of faithfull reproofs and exhortations, supports and helps for mutual quickning? Is it our design and resolution, to take nothing ill, but all in good part at the hand of others, pur∣posing to be as friendly to them in all due ways of Christian freedom and assistance? Do we actually endeavour to ma∣nifest it in the most effectual means, that may best conduce to the mutual quickning of each other in all the ways of Christ, that we may jointly walk worthy of our Calling? Do we to that end, prize and improve every Ordinance of

his publique and private, with diligent care, and spiritual observance? Do we so seek his face, and attend his word, study our duty, and consider others case, that we may still be enabled and directed, excited and supported in this Spi∣ritual Exercise for his Glory, and his peoples good, through the supplies of his Holy Spirit? Do we move herein by a ge∣nerous Spirit, as Constantine and Theodotius, the senior and junior, Marcian and Pulcheria, those Imperial Lights of Christianity; King Lucius the Brittain, and famous Alfred, the Saxons Glory; whose Courts and Palaces were ac∣counted Christs Oratary and Academy, whose heads and hearts, whose tongues and hands were continually employed with chearfulness in this noble work of religious helpfulness? Do we cordially labour to contribute our time and skill, our Strength and Interest, our Credit and Wealth, our Power and Authority to the utmost, for the promoting of this signal duty in all christian reciprocations of advice and help through the Lords Assistance? Is it our grief and trouble, that we have done, and yet do so little towards it? Is it our joy to see others faithfull and diligent about it? Are we moved with indignation against all sinfull Obstructions, that hinder the same? Are we content to break through all obstacles and difficulties, that might retard us from it? Are the Lords Encouragements from Heaven, efficaciously prevailing with us; above and against all Discouragements from Earth and Hell, still re-enforced against this work of Christ?

2. In our civil Capacity do we demonstrate the like stu∣dious industry for Christian helpfulness, in each relation do∣mestical and political, either as Superiors, or as Inferiors, ei∣ther as Governors, or as governed? Do Magistrates and peo∣ple, Officers and souldiers, Parents and children, Husbands and wives, Masters and servants, friends and Neighbours in Ci∣ty and Countrey observe the Lords Will, about this grand Af∣fair, of so much import to his Glory, and the publique weal, in the furtherance of each others good: Is it our desire and delight, purpose and Labour, to be found watchfully diligent, and self-denyngly active about it? Do we gladly redeem all opportunities, of improving our Talents, and laying out

our best abilities through Gods help, to the best advantage, of serving one another in Love, as becomes all the subjects of Christs Kingdom? are we cordially willing to be told of our faults, and mind others of theirs, with meekness and Zeal, prudence and patience, tenderness and faithfulness? Do we judge our selves for our sinfull Jealousies, and causeless pre∣judices, our indiscreet carriages, and unchristian deportments towards those above us, about us, under us? Do we encourage others to deal freely with us, and bear with their weakness: mistakes and miscarriages, making still the best construction of their speech and actions? Are we candid in our address to others, and ingenuous in our acceptance of their endeavours, though mean and homely to our apprehensions? Are we still labouring to get and improve such a noble genius, as the Roman Senator expressed, who would freely forgive all to others, but nothing to himself, being most severe to our own selves, but most tender to others? Are we of Titus Princely disposition, to account that day lost, wherein we have not been doing some good to others? Do our actions express effectu∣ally, what the famous Painter said verbally, nullus dies sine lineâ, no day passing without some real effects of our Chri∣stian helpfulness? Do we studiously labour in every occasi∣on, in every company, to do and receive no hurt, when we can∣not do and receive good, as we would desire? Do we there∣fore carefully avoid all the degrees and appearances of evil, exercising our selves with choice diligence, to keep a consci∣ence still void of offence, towards God and Man? Do we thus help others, upon Christs account, with a general Love of pitty to sinners, and a special Love of delight towards Saints, using all due means, for reciprocal Aides, in our Christian Walk, becoming the sutable decency and honourable pre-emi∣nence of our heavenly Calling.

4. This Truth yields also choice consolation to zealous Christians officiously employed about this great business of mutual quickning each other, in the Lords Wayes. Honour and pleasure, comliness and profit do still attend it, however carnal minds may mis-judge thereof: Its good to be found thus acting for Christ, and like Christ, from Christ and through

Christ, in christian benevolence and beneficence. Though some harshness and difficulties may be met withall from the hands of men to discourage you, as in all other eminent Du∣ties; yet comfort and help will never be wanting from the Lords gracious hand. Christs famous Axiome is strongly in∣forced by the Apostle to chear up all Christians about this great work. 'Tis more blessed a thing, said the King of Saints to give then to receive. The next royalty is to re∣ceive in Love, what is given in Love for councill or assistance. The surest way to receive most from God, is to give most to men on his score. Such a laying out is the best laying up. That precious seed is cast into Christs lap, which is be∣stowed upon men for his sake His bosom never yet proved a barren soil, but will surely return a plentifull Crop. He that gives to the poor, whether in Spirituals or in Temporals, lends unto the Lord; Who will repay it with the best advan∣tage. Faithfull advice bestowed an obedient ear, will be found a Jewel beyond Gold and Pearls. He is wise and hap¦py that hearkens to reproof in the Judgement of the wisest of men, and will find such Physick singularly healthfull, though for a time it may smart and gripe, whilst it is working out of his ill humours. A rebuke enters more into a wise man, then a hundred blows do into a fool. Such will find the rare benefit of having their sores duly clensed and dres∣sed, when others •…•…all smart in shame and sorrow for their wilfull neglects. The weeding of their ground will che∣rish the goods plants, and increase their fruit, when others shall be found overgrown with Brambles and Nettles through their selfish, contemptuous laziness. They shall be secured from the enemies wiles, who have been obser∣vant of all warnings given; when others carelesness shall expose them to the Stratagems and cruel insultings of the Lords malicious adversaries. Zealous Christians shall reap the comfort of their officiousness in their friendly Reciprocations of quickning helpfulness. Though their seed time may appear gloomy and stormy, yet shall their harvest be serene and joy∣full.

5. A solemn Exhortation should be hence pressed upon all Christians to attend this work, and buckle to it with faithfull diligence and prudent zeal, with carefull observance and tender cautiousness, with sensible affection and sober discretion in every relation, condition and occasion. Do we need inducements to quicken us thereto? Have not all the considerations hitherto hinted at, sufficient force to perswade us with cogent Arguments to such a duty so eminent and so expedient? Let all Christs friends be then efficaciously urged thereto, personally and domestically, politically and ecclesiasti∣cally.

1. Personally, going before others in an Exemplary way of gracious behaviour. Lets therefore begin at our own hearts, and sweep before our own door, that we may the better give and receive help, Be we sensible of our own mis∣takes and miscarriages, humbled for them, weary of them, watchful against them, through faith in Christs name. Be∣ware especially of our darling Lusts, our greatest enemies, that are to be daily crucified. Having so many precious Pro∣mises made to us in him. Let us cleanse our selves of all filthy∣ness in flesh and Spirit, to perfect holiness in the fear of God. Let the Grace of God teach us effectually to deny ungodli∣ness and all worldly Lusts, and to live soberly, justly, holily in this present evil world. Be we often judging of our selves, and willing to know the worst of our selves 〈◊〉〈◊〉 Beware we of self-Love and self-pleasing, self-seeking, and self-conceitedness. Our hearts being so misteriously deceitfull and so desperate∣ly wicked: above all things are never to be trusted. Lets not rest on any creature, or in any degree of Grace received, but still depend on Christ, and derive from him in our progress to∣wards further perfection; all needfull help, even Grace for Grace through his holy Spirit. Let's be mean and low in our own eyes, throughly convinced of our unworthiness and in∣sufficiency, that we may be glad of any help from others in our Christian Walk.

2. Domestically, in each of our Oeconomical Relations whether conjugal between man and wife, or Parental, between parents and children, or despotical, between masters and ser∣vants,

Mistresses and Maids. Let every one study their Duty and mind their own work with alacrity and sincerity as before God, and on his account; that we may be ready to enter∣tain kindly, and gratefully to reciprocate all quickning help. We should Labour to please one another for their good, though still with due regard of our own station, that prio∣rity and superiority, may be orderly managed and maintain∣ed according to Gods Word. David gives us an eminent Instance in the Psalm 101. throughout, by his own purpose and practise, as Abraham, Job also, Joshua and the rest of the Lords Worthies. Pauls Epistles, and other Scriptures direct all sorts in their respective families, to their several du∣ties, becoming each of their Relations therein.

3. Politically, in the civil state, there are publique relations also between Superiors, Inferiors and equals, wherein Christians are to be pressed to a diligent use of the most effectual means, tending to their mutual quickning. Magi∣strates supream and subordinate, with all Officers, civil and military, of a greater and lesser magnitude, have a special In∣terest and Influence therein. There are many ways of help wherein all sorts of Inferiors are concernd, and may be of of singular helpfulness. Neighbours and Equals should not neglect any opportunity of doing and receiving good, pre∣venting and removing Evil by due Reciprocations. The Spirit of Christ in his Holy Word, explains at large the peculiar Ties, obliging each of them, charging every one thereto with varieties of Instructions and Encouragements to that purpose.

4. Ecclesiastically, in the Church of Christ: there are like∣wise divers relations, engaging the Children and Servants of God by the nearest and the dearest bonds to this Grand work and spiritual Exercise of Christian assistance for reci∣procal good in the family and Kingdom of Christ. Scripture takes notice of two special ranks of Christians therein, some called to rule as publique Officers, others under rule, as private Members.

1. RUlers in the Church are publique Officers, duly qualified and orderly called in a regular way of probation and approbation to the charge of Gods house, What their office is, and persons should be, Divine Records testifie at large. They are termed his Stewards and He∣raulds, his Messengers and Ambassadors. Shepheards and Guids, Angels and Stars, Nurses and Trustees, to declare at once their Duty and Dignity. Some were extraordina∣ry needed at first planting of the Gospel, qualified with an∣swerable Gifts, and attended with the like success. Such were the Apostles, Prophets and Evangelists, whose work being done, their office expired, together with their gifts. The ordinary Rulers continue as Christs Residents to the worlds end, the need and use of their office continuing still, whilst such do act, becomming their function, they prove shining nnd burning Lights indeed, helpfull to each other for the good of the flock. They are often minded of their work, requiring special diligence and care, that looking to themselves and to their Doctrine, they may save themselves, and those that hear them instrumentally in subserviency to the Lords Spirit. The Lord binds them to their good behaviour, as such who are singularly trusted upon account with the richest Treasures, both of Heaven and Earth. If any of them degenerate as unsavery Salt, they become most vile, fit but for the Dung-hil. Opti∣mi corruptio is still pessima. If they be not good, they are very bad. Their Burthens and Snares, Oppositions and Difficulties are so numerous, that they do need mutual helpfulness in a special manner. Their due correspondency and orderly associations; their frequent meetings and bro∣therly compliance, are much to be desired, promoted and improved: being usefull helps through Gods blessing to the better discharge of their Duty. Their Circumstantial differences in opinion or practise, should not hinder them from this great Duty, but rather quicken them thereunto, that they may be found to keep the Unity of the Spirit in the

bond of Peace. Their Ministerial work and pastoral care cannot but oblige them in a signal manner, to be still stirring up of themselves and others, for the reviving nnd improve∣ment of all the Gifts and Graces bestowed on them, that they may be most exemplary to others in all the ways of Christ.

Secondly, Private Christians being Christs subjects, the sheep of his pasture, the members of his Body and Family, his trained Souldiers, and Disciples in his school have as much need of this mutual helpfulness. 1. More generally towards all fellow-members. 2. More particularly towards their spi∣ritual Rulers.

1. More generally, Christians are strongly obliged to use all effectual means, for their reciprocal exciting of one ano∣ther, that they may walk worthy of their Vocation, in every Ordinance and Providence of Christ, as becomes their spiri∣tual Relations. Multiplicious Helps doth the Word of God provide to that end: to the right use whereof they are still vehemently pressed, especially those that do follow, which we shall but hint, being so copiously amplified in sacred Writ; and commented on by so many choyce Pens.

1. Cordial Affection, and indearing Love, uniting them to each other in Christ, through the singular Operations of his Holy Spirit. This is the Garment they are to put on, as be∣ing the bond of perfectness, wherein they are to resemble him most, in loving one another, as himself loved them. This was Christs Legacy commended to them, so persuasively, by the Lord himself, as the choyce fruit of his gracious Spirit, and the only debt, to owe still to each other. to owe still to each other. Its his great Command, renewed by him so wonderfully, in every expres∣sion and carriage. The Alpha and Omega of Law and Gos∣pel; the choyce abstract of his Covenant in mercy and Du∣ty. He would have Christians to love the Brotherhood, to love as Brethren, not excepting the meanest member of his. They that have purified themselves in obeying the Truth, through the Spirit, to the unfeigned love of the Brethren, are vigorously charged, thus to love one another with a pure heart, fervently. This is the great wheel that must move all

the rest. Its a Divine Grace, of a special Nature, the Rare Cement whereby the Spirit knits their Hearts in One, though their minds may differ, and their persons may be at distance. This is the fire, that must still consume all rising corruptions, and enflame all the powers and parts of the whole man, with the zeal of Gods House, and of all its Branches and concern∣ments. As far as any bears true love to God, so far, and no further doth he love his people, that bear his Image, notwith∣standing all their infirmities. God is Love, and he that abides in Love, abides in God. By this Token were all Primitive Chri∣stians discerned from all others, as by their Badge of Honour. This is the Oyl of the Sanctuary that must anoint them with heavenly Joy, and supple all their wheels; that every motion may be plyable and smooth, for their mutual help; the want of this is the shame of Christ and Christianity, the scandal of men, the joy of Hell, the sadning of Heaven, the bane of our comforts, the blast of all labours, the very pest and ruin of all things. Oh! that Christians were more sensible of it and quickned thereto.

2. Tender compassion towards each other, in all troubles and wants, proportionable still, to each of their various con∣ditions. Such a Sympathy and fellow-feeling Christ him∣self commends unto them by his own example, that they may may be cloathed with Bowels, after his Pattern, and measure them out, towards one another, as himself also did. Living Members must needs be sensible of each others smart; if one suffers, all must needs suffer, in the Body of Christ mystical, as well as in his natural Body. Christians are bid and bound to rejoyce still with them that rejoyce, and weep with those that weep; Christ himself was still afflicted in all his peoples suf∣ferings, They are dead spiritually, who remain still sensless of others case, having their bowels shrivel'd up, by their base sel∣fishness. A new heart is a tender heart, such as Josias had; a melting heart, after Gods own heart, such as David mani∣fested to God and his people; who is weak, and I am not weak? who is offended, and I burn not? said the great Apostle, so well taught of Christ. To be like Judas, destitute of Bowels, is as woful as it is sinful. Remember them saith the Apostle that

are in bonds, as bound with them, and them that suffer adversi∣ty, as being your selves also in the body. Christians should bear one anothers burthens, and so fulfill the Law of Christ. Ne∣hemiah shewed his nobleness of spirit, by his tender sympathy with Gods people, under trouble, whilst himself fared sump∣tuously in the Persian Court. The prosperity of Gods house should be esteem'd and desired above our own. Christ com∣mends and rewards gloriously such a Disposition and car∣riage. Paul highly celebrates their Name who had been thus affected towards him.

3. Earnest supplication for the good of the whole Church, and of every member of it, is as useful as its needful, sutable to their various necessities. Christ would have us pray for our enemies, and Oppressors, much more for all Saints, and one for another, on special occasions, with all possible encou∣ragements, to quicken thereto. He excepts none from our prayers, but such as evidently sin unto death, bidding us pray for all sorts of men, particularly for Rulers, though no friends to us. All Relations, and spiritual ones peculiarly, challenge this help from us, in a singular manner. Pray for the peace of Jerusalem, they shall prosper that love thee. Gods Remem∣brancers are eminently required to be continual Intercessours for Zion, till she be made the praise of the earth; Promises of assistance and acceptance are innumerably given to us from Heaven, to direct, excite, and help us efficaciously to this choyce exercise. 'Tis the great Engine that moves Hea∣ven and Earth, wherein the meanest may act wonderfully, and help the greatest. Its a conquering weapon, beyond com∣pare, of Gods own furbushing, guiding, and prospering. He yields to it himself in his condescension, and makes it Vi∣ctorious over hell and Devils, as over earth and men, by im∣provement of his Divine strength, through the spirit of Grace and supplications, which he pours upon all his children. This is the sure Post, that carries Intelligence in a moment from all parts, and makes all Gods people, though at greatest distance, helpful to each other, by the surest sign of communication. The thundering Legion of the Christians, so famous for pray∣er in the Emperour Aurelius his Army, wrastled with Heaven,

as Jacob had done, in a conquering way, and procured re∣freshment to their friends, and ruin to their foes; which mo∣ved their Prince to shew much favour to all Christians, over his Empire, which before had been much persecuted. The poor∣est soul may Jacob-like become a Prince with God, an Israelite indeed, by such a violence offered to the Kingdom and power of Heaven, which the violent do carry and take by a zealous force, in the strength of Christ, especially from the dayes of John the Baptist. They shall praise the Lord that seek him, and whatever they ask in Christs name. according to his will, is certainly granted. This was Pauls delight and constant ex∣ercise, which he heartily recommends to every Christian, as their choyce Antidote against all evil, and singular procurer of all good, spiritual and temporal, publike and private. This is the Key that opens prison-doors, unlocks mens hearts, ma∣sters their hands, over-rules the clouds, and fetches contribu∣tion from every creature to the relieving of all Gods chil∣dren. A praying Christian is still doing and receiving much good. God honours this Ordinance most, because it honours him most, in all his Attributes. The groans and sighs, the tears and cries of his poor weaklings are forcible Arguments, and efficacious Tools, which he cannot gainsay, and will not resist. They pierce through his heart, and draw out his bow∣els, by a Magnetick Vertue, which Christs Spirit, through his blood and Grace imparts to them, by a Divine Touch. All Christians should therefore improve the same, to the uttermost for others, as for themselves. Apostacy begins stil with slight esteem and neglect of prayer, publike and private. A Chri∣stian so disarmed, is nakedly exposed to the malice of his ra∣ging enemies, to be captivated into errour and sin at Satans pleasure. All the great wonders of the latter dayes, are to be carried on by prayer. The spirit of the living creatures, that moves in all the wheels of Providence, turns this grand wheel of fervent prayer, to make all the rest work, energeti∣cally and effectually. Christians should speak to God often for each other.

4. Seasonable Exhortation, for mutual Instruction and quickning to the further knowledge and practice of Gods will.

This is a choyce help often pressed unto, which the best do need. Let's, saith the Apostle, consider one another, to pro∣voke one another to love and good works, not forsaking the as∣sembling of our selves together, as the manner of some is, but exhorting one another, and so much the more as you see the day approaching. Upon all occasions of Christian conference, either more private, or more solemn, our speech should be stil seasoned with the salt of Grace, that we may know how to answer and edifie every man. No corrupt communication should proceed out of our mouth, but that which is good, to the use of edifying, that it may administer grace to the hear∣ers. No filthiness nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks should proceed from us. Exhort one another daily, whilst it is called to day, least any of you be hardened through the deceitfulness of sin, and ed••fie one another, as ye also do, building up your selves in your most holy faith, for the manifestation of the Spirit is given to every man, to profit withall. Thus Paul, in all his visits made it his work to strengthen the Disciples, teaching all how to improve their abilities and opportunities, with care and pru∣dence, faithfulness and diligence, modesty and humility. Thus he directs the due ordering of solemn conferences, among the Corinthians and others. The sense of our former neglect and loss of much precious time, should deeply humble us, and strongly quicken us to redouble all possible industry, and soli∣citous labour, to Redeem the remainder of our Life, in such an excellent way of mutual helpfulness. Contribution doth the Lord require from every person, towards the building of his Tabernacle, and repairing of his Temple. The poor mans Rams-skins, and the Widows mite are as acceptable, coming with good will, as the rich mans silks, gold and Jewels. Thus Aquila and Priscilla helped Apollos, taking him unto them, and expounding to him the way of God more perfectly. Is not this much better then worldly talks, and telling of stories, or carry∣ing of tales, in daily visits?

5. Faithful admonition, for conviction of, and help against what evil appears in another. This is expresly enjoyned by the Lord; thou shalt not hate thy brother in thy heart, thou shalt

in any wise rebuke thy neighbour, and not suffer sin upon him. Yet then account him not as an enemy, but admonish him as a brother. We should to that end make straight paths for our feet, least that which is lame be turned out of the way, but rather let it be healed. Looking diligently, least any man fail of the Grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled. Lest there be any spiritual, or corpo∣ral fornicator, or profane person among you, like Esau who for one morsel of bread, sold his birth-right. Take heed, therefore, brethren, least there be in any of you an evil heart of unbelief, in departing from the living God, but exhort one another, &c. Christ himself gives us a sure Rule to be carefully observed, if thy brother shall trespass against thee, go and tell him his fault between thee and him, if he shall hear thee, thou hast gained thy brother. But if he will not hear, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established. And if he will not hear them, tell it to the Church. The Primitive Christians were eminent for this. I my self, saith Paul, am perswaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Brethren, saith James, if any of you do err from the faith, and one convert him, let him know, that he which converts a sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. This choyse help should be as willingly received, as given. He that being often reproved, stiffens his neck, shall suddenly be destroyed, and that without Remedy. This Fraternal act of true Love, (di∣stinct from the Rulers Authoritative acts, whether Doctrinal, or Disciplinary,) requires much caution and wariness, tender∣ness and wisdom, meekness and fidelity, with mutual watch∣fulness. Christians should not curiously pry into anothers failings, nor maliciously search into doubtful unknown mat∣ters, to trouble or disgrace him. True Love thinks no evil, but covers a multitude of faults. We should be moved with sin∣cere respects to Gods honour, to our neighbours good, that his faults may be dressed and healed, confessed and amended, by the right use of this Divine Medicine, orderly applyed, Christians therefore should look well first to themselves, to

pluck every beam out of their own eye; and proceed by the sure Rule of Gods own word herein, not upon their own con∣ceptions, attending all circumstances of time, person, place, and manner so prudently, that good and no evil may be done thereby. In personal injuries that concern our selves, much of pardoning ingenuity is still expedient, that we may still ma∣nifest this Duty, to proceed from our obedience to Christ, and zeal for his Name, as from tenderness to our Neighbours com∣fort and credit. Much sugar is needful to sweeten this Pil, which of it self is very harsh and bitter unto flesh and blood. Its an Ordinance of chief worth and use, eminently appoint∣ed and blessed from the God of Heaven, to the healing of all distempers infesting his people. This spiritual bone-setting and Chirurgical dressing is no bunglers work, but challenges all due skil and care from Christians hearts, as from their eyes and hands.

6. Chearfull Condonation in freely pardoning all injuries done us by others mistakes. Christ expresly requires, though it be to seventy times seven, from day to day. Rancor and Revenge he abominates, though the sweetest morsel to a carnal heart. When you stand praying saith Christ, for∣give if you have ought against any, that your Father which is also in heaven may forgive you your trespasses: and if you, do not forgive, neither will your Father which is in heaven forgive you your Trespasses. Be ye kind one to another saith Paul, tender-hearted, forgiving one another, even as God for Christs sake hath forgiven you. Put on therefore as the Elect of God, holy and beloved, bowels of Mercie, Kindness, Humbleness of mind, Meekness, long-suffering, forbearing and forgiving one another: if any man have a quarrel against any, even as Christ forgave you, so also do ye: and above all these these things, Put on Charity which is the bond of Per∣fection. We should be alwaies ready to accept of recon∣ciling terms, and pitty others, that do offer us wrong; ra∣ther then to cherish spleen and malice in any degree; such Candor of Spirit becomes Christians, who still find cause to bewail their own failings, and wrongs towards others. If we be enforced at any time to challenge our civil rights,

it should be done with such discretion, as that we may avoid Jars and reflections, Passions and Prejudices. If others offences may seem to carry much of aggravation therewith, we shall shew the more generosity and true gal∣lantry in forgiving and forgetting all that personally con∣cerns us. Its the Glory of God to cover a matter; and mans Glory to imitate him. He proclaims himself to be the Lord, merciful and gracious, of long suffering and ten∣der commiserations; obounding in Pitty and Truth, re∣serving mercy for Thousands, pardoning iniquity, transgres∣sion and sin. Should it not be our Delight to resemble him therein, as its our honour thus to advance his name? How sad were it with us, if he should deal with us as we deal with others? Do we not still need pardon from men, as well as from God? Shall we not willingly measure out to others, as we would desire to be measured to? The Gal∣lant Roman, and the noble Grecian thought it the best re∣venge to return good for evil, and scorn the baseness of a spitefull spirit? Shall Christians come short of Heathens herein? They have the worst of it that do offend us, as Precious Mr. Dod was wont to say, pitty them, pray for them help them to repent, as God hath helped us by Patience and Love, kindling such a fire on their heads, as may melt their hearts?

7. Ingenuous disposition and carriage of our thoughts, words and actions, with utmost candidness of Interpreta∣tion, about the Intentions, Expressions and Demeanure of others. It becomes Christians to make the best Construction of all others that may possibly be. Charity saith Paul, by choise Experience suffers long, and is kind; it envies not, it is not rash, it is not puffed up, it doth not behave it self unseemly, is not easily provoked, thinks no evil, rejoyces not in Iniquity, but rejoyces in the Truth, covers all things (so the Greek Stegei properly imports,) believes all things, hopes all things, endures all things. Brethren, Therefore if a man be over-taken with a fault, ye that are spiritual, re∣store such a one with the Spirit of meekntss, considering thy self, lest thou also be tempted, let us not then judge one another,

any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in our brothers way. We that are strong, ought to bear with the infirmities of the weak, and not to please our selves, but every one to please his neigh∣bour for his good to edification. We should wisely discern between weakness and wickedness, between infirmities and enormities. There will be still many sickly, froward and pettish Children in Christs family, that must be tenderly, not roughly medled with. Grace will teach us so to observe their several tempers and distempers, as to think of them, speak and act towards them in the best way of doing most good, and least hurt. Imprudent and rugged Christians will be sure to do themselves and others wrong, in bringing disgrace to their profession for want of discret moderation. Some Spirits re∣semble the sweet Bazil, (as the Genoan Embassador observed in the Duke of Florences Garden) which if gently touched, will yield a fragrant smell, but if harshly crushed, will smell rank and strong, and give a very offensive Odor. Others seem like Nettles, which if they be not very warily handled, will sting and trouble one with smart and anguish. Study we therefore industriously, that we may neither give nor receive offence, as far as we are able, being wise as Serpents, innocent as Doves, in such a crooked generation.

8. Meet Consolation sutably to the various conditions of other Christians in their spiritual or temporal troubles. Here∣in we should be followers of Christ, who made it his business to speak comfort to the broken-hearts, and mournfull Spirits. He was anointed from Heaven to that end, that he might speak a word in season to the weary soul. He sends his Spirit to be our Comforter, and comforts us in all our tribulations, that we may be able to comfort others also with the same comforts wherewith we our selves were comforted of God. If there be therefore any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bowels and commiserations, fulfill ye my joy saith the great Apostle, that ye may be like minded, heartily giving refreshment to others in their necessities: to speak and act like Christ, in this very thing must needs be desireable in the highest degree. Should not Christians demonstrate themselves

to be true Barnabasse's Children of consolation? Is it not our honour that the Father of Mercies, and the God of all consola∣tion will imploy us instrumentally, that he may create the fruits of our lips, Peace, Peace, true and lasting Peace to the distressed? Much wisdom is required in administring of such a cordial, orderly and seasonably, so as it may do good and no hurt. The matter of it is extracted out of Divine Promises and Providence: the Spirit of Christ must direct us by his Word to the right manner of dispensing it. He purges and prepares the souls of his people, as wise Physicians deal with their bodies: that he may revive and corroborate. He removes the cause of grief that the effect may cease. He clen∣ses away sin to take away sorrow. He convinces of sin, of righ∣teousness and of Judgement, that he may be a sure Com∣forter. He shews unto men the worst of themselves, that they may come to see the best of Christ. He makes them poor in Spirit, to hunger and thirst, mourning after Purity and Meek∣ness, that he may bless them with the Comforts of Peace. Let's learn in his school to follow his Coppy, and mind such a Divine Principle, and Patten of Consola∣tion.

9. Liberal Contribution freely to communicate to the support and supplies of others wants, as God enables us, be∣comes all Christians. As we have therefore opportunity, let us do good to all, especially to the houshold of Faith. Charge them we must that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God, who gives us all things richly to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good founda∣tion against the time to come. This is so needfull a duty that they who have nothing but their own labor, are bid and bound to spare out of that for those who cannot work. Christ ac∣counts all to be lent to himself, which is given to his poor members He is slighted, when they are slighted. The rich are entrusted with their own and the poors porti••n also, that they may be bountifull, and others gratefull, and that God may be honoured both waies. Christ became poor to enrich us

that we might be able and willing to Relieve the poor. It must be our wisdom not to feed others lusts, whilst we labour to sup∣ply their wants, and to prevent their becoming poor if we can; by all due means regularly appointed by Divine and humane Laws. To do good, and to communicate forget we not, for with such sacrifices God is well pleased, whilst we destribute to the necessities of the Saints, being given to hospitality. Therefore let your gift be ready, as a matter of bounty, not covetousness. He that sows sparingly shall reap sparingly. Let every one give not grudgingly or of necessity, for God loves a chearfull Giver. Paul presses this at large in the eight and ninth chap∣ter to the Corinthians, and appointed the first day of the week as the fit season for it, being the christian Sabbath, well known and observed in all christian Churches, according to Christs Prediction and Institution, ratified still by the Apostolical ce∣lebration thereof. Who so hath this worlds goods saith the be∣loved Apostle, and sees his brother have need, and shuts out his bowels of compassion from him, How dwells the Love of God in him? My little Children, let us not love in word, nor in tongue, but in Deed and in Truth. This was Gods statute Law, if thy brother be waxen poor, or fallen into decay, then thou shalt relieve him. Christ blesses those, and welcomes them his Fathers Kingdom, who have been carefull to visit and refresh him in his little ones under troubles and wants. A nigardly re∣ligion is no good Religion. When God hath opened the heart, the hand will not be shut up. What a shame it is that any Christian should wantonnize in superfluitites, and yet be spar∣ing in the supplying of others Necessities. Christ bids us make friends of the Mammon of iniquity, which may receive us in∣to eternal dwellings. All our abilities should be so improved, as that we may thereby comfortably walk in the way to Heaven through the Grace of Christ. That Faith which is destitute of Good Works, is but a dead faith. True Faith works still by love to God and to man upon Gods account. Good works are owned by the Truth and friends of Christ to be via regni, though not causa regnandi: we cannot be saved without them, nor yet by them. Christians should be ashamed to be out∣stript

by Turks and Pagans, Jews and Papists in justice and Charity.

10. Impartial administration of Ordinances, Censures and Christian helps to all concerned in a regular way, so that the meanest may be condescended to, & not slighted by any parti∣ality in what their case requires. In ecclesiastical as in civil judg∣ment Gods forbids all partial respectings of persons, that bring in neglect of justice & due to any one. This excludes not civil respect due to any person, not confounding the propor∣tion and distance, which Providence hath settled among men in their subordinate relations. In religious matters it is Grace that makes the difference between man and man. They who have the least degree thereof have their common share in Christs family, of portion and priviledge, as all the members in the body natural to the meanest of them have their com∣mon Interest in the whole. God would not have spiritual matters carried on by any selfish byasses, but would have Christians to stoop one to onother, to be of the same mind one towards another, not minding high things, but condescending to men of low estate, and not being wise in their own conceit. Christ himself taught his Disciples so by his own practise, washing their feet, stooping to them, teaching them to submit to the lowest office of Love and help for each others good after his Pattern, seeing the servant is not greater then his Lord. You shall not Lord it one over another saith the Lord himself, but who soever will be great among you, let him be your Minister: and who soe∣ver will be chief among you, let him be your servant. This humble way of mutual condescension and serviceableness is the most honourable conformity to the King of Saints, the fountain of Honour, and the best means of gaining Repute among wise men. When it began to be neglected in the Pri∣mitive Churches, the Apostles were forced to quicken them by cogent arguments to this choice Duty, & to convince them of the contrary evil. My brethren saith James, have not the faith of our Lord Jesus Christ with respect of persons, &c. Grace indeed teaches good manners, and makes every Christian re∣spectfull

to others, according to their rank, giving honor and obedience to whom it is due, according to Gods Word. Yet doth it also teach condescension, that the poorest may not be disregarded, nor defrauded of such meet helps and provisions as the Lord hath ordered for them in his Kingdom and Fa∣mily. All societies require such an orderly care of all their members in Politicals as in Spirituals; and whilst every one is labouring with prudent submission to give respect to others as sweet harmony and mutual compliance arise from thence, and afford the choice fruits of credit and profit, pleasure and pre∣servation.

11. Stedfast continuation in all the wayes of Christ, abiding in him, and keeping close to his people in every Ordinance and Providence, not yielding to the least beginning of Aposta∣cy from God, and his service. Herein Christians should be mutually helpful, in corroborating and strengthening each other, that they may be further rooted and grounded in Christ to walk in him, as they first Received him. Christ gives a warn∣ing to all by the Parable of the stony ground, soon withering away for want of Root. Though such for a time rejoyce in the Word, yet they endure but for a while, and are soon of∣fended. Paul is fain to press the Hebrews very hard about this very point, shewing the danger of Revolt, the excellency of perseverance, their need of mutual helpfulness thereto; as∣suring the Lords assistance, Grace and Reward, and comfort∣ing against all discouragements. Demas is mentioned with a brand of Infamy, that all may beware of making Shipwrack of faith and a good conscience: as also Himenaeus, Alexan∣der, Philetus, and others, in forsaking Christ to embrace this present world. Backsliding from the Lord will be found as woful▪ as it is sinful. We must therefore beware of the least beginnings and appearances thereof: Nemo derepentè fit pes∣simus. Sin gets force by degrees, coming on like a Tide, and growing up like weeds, Rising to strength and violence quick∣ly. Mans heart is very prone to grow dull and Lazy, thence neglect and slight of this and that; thence contempt and pre∣judice; thence Rejection and Opposition, of one Ordinance

after another, til such fall to the very bottom, of total and fi∣nal Apostacy, by such sad steps, if Grace prevent not; Tray∣tors and Runagadoes are alwayes disgraced, even among those that have ensnared them. Shame and confusion is their porti∣on stil, and hath been in all Ages. Selfish men love Treason, as Philip of Macedon said, but abhor the Traytors. Satan payes them home: as Solyman the Turk, rewarded the trea∣cherous Villain, that betrayed Rhode and other places, with shamefnl Torments, and a direful death. Perseverance is the crowning Grace, for our help wherein the Lord hath appoin∣ted all sorts of means▪ and would have Christians, to observe and assist each other with utmost vigilance and diligence, that none may withdraw from their stedfastness. The least breach in a Fence, will gradually let in so much water, as will ruin all. A smal Leak will soon sink a ship, if let alone. A slender Bodkin will quickly wound to death. Princ piis obsta, is a sure Maxime, Look to the first stirrings of every kind of evil. Luke-warmness and indifferency will still lead us on to more mischief, as it proved sadly with the Churches of Sardis, La••∣di••ea, Pergamus, Ephesus, and other parts of Asia, to whom Christ wrote; as also with the Christians of Europe and Afri∣ca, who did so wofully degenerate, that they became a prey to Mahomet in the East, and the Romish Antichrist in the West, having first been wasted by all sorts of Barbarous In∣vasions and Desolations. In the wayes of Christ there is safe∣ty and peace. He will keep us in all the paths of his own Road and Walk. Keep close to him stil, and to each other in him; His All-sufficiency shall be then our Portion and protection against sin and sorrow.

12. Zealous vindication of the Truth of Christ, in mutual preserving of each other against all Errors and Seducers, though never so plausibly disguised. Scripture every where warns us against such deceiving Impostors, who do most mis∣chief in these latter dayes. They are the petty Antichrists, making way for that grand Antichrist, tha Roman Abaddon and Apollyon, in whom they all center, as in a common sink; though their many streams run variously, with their infectious

mud, They went out from us, saith the beloved Apostle, be∣cause they were none of us, and do testifie this to be the last Time, by their active spreading of their cheating stuff. Believe not therefore every spirit, but try the spirits whether they be of God, because many false Prophets are gone out into the world. If there be any that comes to you, & brings not this Doctrine of Christ, (in faith and obedience,) Receive him not into your houses neither bid him God-speed. For he that bids him God-speed is partaker of his evil deeds. I know this, said Paul in his warning farewell to the Ephesian Elders: that after my departing shall grievous Wolves enter in among you, not sparing the flock. Also of your own selves, shall men arise speaking perverse things, to draw away Disciples after them; watch therefore carefully. Christ himself rebukes the Church of Pergamus, for entertaining those, that held the Doctrine of Balaam, and of the Nicolaitans, which things he hates. Repent therefore, saith he, or else I shall come to thee quickly, and will fight against thee with the sword of my mouth. Paul renews such cautions to the Romans very earnestly, and to Ti∣mothy and Titus, shewing the great danger of such Gangreens and cancerous Doctrines, which draw into all evil, perverting many from all good. He would have a strict course taken with all such by all possible means. The Lord Jesus himself redoubles his warnings against such false Christs and false Prophets, shewing their violence and fraudulency, their dili∣gence and deceivableness, to the endangering of many thou∣sands. Christians should therefore be well setled in the Truth, that they may keep one another from unsetlement. Seducers will be known by the fruits of their ••ips, and Life, being foo∣lish and proud, disorderly and self-conceited, ignorant and imprudent, uncalled and unlearned. It concerns every one to beware of Novelty, the poisonous itch of this age. Suspect all praters, that are self-called, and censorious of others, duly called and qualified, Beware of Mountebanks and Empi∣ricks, for your souls, as for your bodies and estates. Take nothing without trial, but try not poison by eating thereof. The Bereans were highly esteemed, for their daily scruting into

Scripture, and proving of Pauls doctrine thereby. Get good Antidotes against the poisonous Infections of this Age. Wan∣dring spirits, like Satan their master, compass Sea and Land to make Proselytes. Many fair pretences and plausible Baits, they will make use of, to inveigle the simple, if you be not watchful and diligent, you will be soon intangled in their snares. Their Pestilential contagion seizes quickly on the fi∣nest spirits. Conceited Christians are most endangered stil. Know we therefore our own ignorance, weakness and insuffi∣ciency, that we may not trust our skil and strength, in dallying or parlying with sin, and error; Eve was soon catched, when she once began to listen to the Tempter, having left her hus∣band, that should have been her guide and her stay, if you be once drawn from Christ and his publike worship, and from attending on his servants, regularly called thereto, you fall immediatly into Satans trap, and will surely sink into his bogs. Itching ears will soon infect your brains and hearts, your hands and feet, if not diligently prevented and cured, Take heed therefore of all vain janglings, needless Disputes, novel Opinions, and whimsical Notions, that are the Serpents spawn: which he scatters up and down, that must carefully be crushed in the shel, before they break out into Cockatrices. Those tares and weeds will grow very fast, if not continually plucked up and cast away.

13. Vigilant Preservation of Unity and Order, watch∣ing against the least inclinations to breach and Disorders, Discension and Discord. A very strict charge is given to Christians for the keping of each other close to their Head Christ, in their Christian Union and communion. Now I be∣seech you Brethren, saith the Apostle, Mark those which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them. There are some spirits that love contention, as the Salamandra; to live in the fire, or obout it. What a shame it is, that any Christian should lend his tongue or Head, his heart or hand, to the Devils Designs in dividing Gods people? Blind zeal is often found to be fired from hell, and scatter the coals about the house, venturing the Ruin of

all, in a pettish mood. All should beware of such strange fire, and of putting any fuel thereto, by quarrels and back-bitings, jars and strivings about lesser things, and verbal dif∣ferences. Sel••••sh Interests, fleshly conceits, proud spirits, blow such coals apace. There is much need of self-denial, and hu∣mility, sobriety and moderation, meekness and forbearance, for the quenching of such uunatural and unchristian flames. The blessedness of Peace-makers hath been demonstrated in another Tract lately published, whereto we must refer you for enlargements. Soft Words and strong Arguments will best maintain Truth and Peace still against Error and Discord. Christs souldiers must still be careful to keep their Rank and File, that they be not Routed, ere they be aware; scattering sheep and wandring Lambs are a ready prey, to any Fox or Wolf; stragling souldiers meet with many deadly knocks. The beginning of controversie is like the breaking out of Water. Look to it betime, to avoid the deluge, that else will follow. Heart burnings and Jealousies, distances and prejudices are to be abhor'd, as pests and cankers, of a dreadful and spreading nature. Crabbed tempers and fretful spirits need much wis∣dom and Grace, to prevent tearing and dividing. Discord and Disorder are the bane and plague of all bodies natural and civil, artificial and domestick. The grand Interest of all Societies consists in their due preservation of friendly union and orderly communion. Their Beauty and strength, com∣fort and use stand and fall therewith. Diligent means should therefore be improved, for effectual promoting thereof, and due preventing of the least tendency to contention and breach. Difference of Judgement in circumstantials should not breed distance of affection nor communion. Hast thou faith, in such a case, saith the Apostle, have it to thy self, make no stir about it, disturb not others, beware of making parties and divisions. The Corinthians shewed themselves carnal in such unchristian factions and wranglings. Learn we more wisdom by the sad experience of their and our own follies.

14. Careful sequestration from the sinful company and

course of the world about us, as far as may be, not excluding our civil Respects and engagements, whereto we are bound, by natural or civil Relations. Have no fellowship with the unfruitful works of darkness, but rather reprove them, walk∣ing as children of Light, is the charge given to all Christians. Turn away from such, who have a form of Godliness, but de∣ny the power thereof. Go from the presence of a foolish man, when thou perceivest not in him the Lips of knowledge. Though Israel play the Harlot, let not Judah offend, and come not up to Gilgal, nor go to Bethaven (saith the Prophet,) the seat of their sinful Idolatry and Imagery. How strongly is this pressed upon the Corinthians, by Divine Logick and Rhetorick? Doth not the Lord himself bid all his people come out of spiritual and external Babylon, that they partake not of her sins and plagues? Christs Disciples are not of the world, and should not conform sinfully thereto, nor delight in familiari∣ty therewith, further then our pressing occasions and una∣voidable tyes do put us upon; Then should we be careful to do good, and avoid evil, as far as may be with prudent zeal, and wise behaviour, when we are cast upon ill company. Davids delight was still in the Saints that excelled in vertue, and his eye upon the faithful of the Land. He gives it for the Noble character of a Citizen of Zion, that in his eyes a vile person, (a sinful wretch, a known drudge of sin) is contemned, but he honours them that fear the Lord. Com∣panion am I, (said that Royal Prophet,) to all that fear thee and keep thy Precepts. Whilst we are forced to walk through the dirt and infection of this evil world; be we circumspect, that we get as little hurt, and contract as little filth as may be. Be not partaker of other mens sins, keep thy self clean; That charge is applicable to multiplicious cases, and concerns all Christians in their various occasions.

Thus are Christs followers in their sacred Relations obliged to be mutually helpfull as private Christians to each other for their effectual quickning, that all may walk worthy of their calling on a more generall account.

Secondly. THey have a more a particular Relation to∣wards their spiritual Rulers, obliging them to respect and esteem them in a double manner to encourage and help them to imitate and observe, to attend and obey them in the Lord, on a peculiar accompt, according to the nature and extent of their function and office, whereunto they were regularly designed, called and commissioned by Gods word and Providence. This is often pressed in Scripture. Let a man so account of us saith the Apostle, as of the Ministers of Christ, and Stewards of the misteries of God. And we be∣seech you Brethren to know them that labor among you, and are over you in the Lord, and admonish you, and to esteem them ve∣ry highly in love for their works sake. Obey them that have the Rule over you, and submit your selves. He would have the well ruling Elders counted worthy of double honour, especially those who labor in the Word and Doctrine. Submit your selves to the Elders saith another Apostle. Encouragement and assistance by Prayer, Advise, Support and all due help is eminently due to them for their Works sake, wherein Gods honor and mans good are so eminently concernd. The Apostle is still solicit∣ing the Prayers of Christians, and commending them in a high degree, who afforded him help spiritually and temporally, and giving many urging arguments to press the necessity and excellency, the equity and utility thereof. Should not he have most help, that carries most of the burthen, meeting still with the rage and malicious opposings of earth and hell Their mis∣carriages do often attend the Peoples neglect, and bring with them the sad Attendants of publique Judgements as of pub∣lique sins. The more care is taken by the people of the Mi∣nisters temporal Comforts, the better able are they to give up themselves wholly to their spiritual good, which hath the

Promises of this life also. Christ and his Apostle argue this case by Divine reasonings again and again, because of that worldly mindedness and niggardly spirit which rules in the most, and remains in the best. They plead the Laws of nature and na∣tions, besides the Statutes of God, both old and new for rati∣fication and illustration hereof. The due observance of their Doctrine, and imitation of their godly life are often urged upon Christians also. Remember them saith the great Apo∣stle who have spoken to you the Word of God, whose Faith follow, considering the end of their conversation. He be∣seeches them to be followers of him, as he is of Christ, and mark them who walk so, as they have us for an example. He presses Timothy to be an example of the Believers in Word, in Conversation, in Charity, in Spirit, in Faith, in Puri∣ty. Peter exhorts all Elders to be examples to the flock. Christ would have them to be effectually what they are by de∣putation, burning and shining lights in the Doctrine of their lips and life, adorned still with his Vrim and Thummim, Lights and Perfections, as was prefigured by the holy Garments de∣signed by the Lord for the vesture of his Church-officers. It concerns all Gods people to look carefully to the trimming and feeding of those Lamps, and to walk in their Light as becomes the Children of the Light, and as God himself is in the Light, that their mutual communion may be truly owned, a fellowship with God by the Spirit of his Son, else he threatens hard the removal of his Candle-stick, when people grow wan∣ton, playing by their Light, blowing at it, abusing of it, throwing water thereon, and following false Lights, in stead thereof. The Lord would have them attended and obeyed in every Ordinance according to his Word, as his Messen∣gers and Heraulds, his Stewards and Embassadors, his Offi∣cers and Ministers, authorized by special power, qualifying them and Authority, comissioning them to every part of his service, He that hears them, and receives them, hears and receives him. He that slights and rejects them, slights and rejects him, and the Father that sent him, as he sends them in his name. The slight and abuse of his spiritual Officers he hath in all ages dreadfully punished after many

warnings He would not have them indeed lord it over the faith of Believers, nor act as Lords of his Heritage, but perform their office with Love and tenderness, humility and self-denial, yet with all Authority in his name and strength. This Trea∣sure they have in earthen vessels, that the excellency of the Power may be of God and not of man, and are to be received as an Angel of God, even as Jesus Christ, as the Galathians did, for which Paul commends them. They should be quickned to their work as need requires, and diligently attended therein in all orderly meetings. whether fixed or occasional, every Christian should carefully prepare for, and seasonably repair to the place at the time appointed, as they did still in Primitive days, though then in much danger, that all may be ready as be∣fore God to perform their duty with affectionate attention and submissive application, with fervent zeal and holy self-de∣nial for future Improvement. To be first at a feast and last at Church, early with the world, and late with God, ardent in fleshly things, and cold in Spirituals, active in worldly trifles and trifling in Divine affiairs; vigilant about earth, and dor∣mant about heaven, shews a great measure of carnality, too prevailing in our days, even among Gods people. The Lord quicken all your hearts that we may more effectually stir up our selves and others by the diligent improvement of all due means through his blessing to this eminent duty of Walking Worthy of our Vocation, for his Glory, and our eternal Wel∣fare. To every one that walks according to this Rule, Peace shall be, and Mercy upon the Israel of God.

FINIS

Notes

• Mat. 22. 14.
• Ioh. 3. 3. 5. 6.
• Mat. 18. 3
• Gal. ••. 15.
• 2 Cor. 5 17.
• Eph. 4. 24.
• Act. 26. 18.
• 1 I••h 3. 14
• •• Pet. 1. ••.
• Ioh. 8 32, 36.
• 1 Ioh 5. 1••
• 〈◊〉〈◊〉 1. 1••.
• Rom. 9. 11.
• Rom. 4. 17.
• Num. 14. 24.
• Psal. 22. 6
• Isa 41. 4••.
• Psal. 45. 13.
• Psal. 110. 3.
• 1 Cor. 2. 14, 15.
• Luke 17. 21.
• Can 1. 5.
• 1 Cor. 1. 26, 27.
• 1 Kin. 8. 38.
• Iam. 1. 21.
• 1 Pet. 2. 1.
• 2 Pet. 2. 22.
• Psal. 14.
• Psal. 53.
• Mat 22.
• Luke 14.
• Psal. 26. 2.
• Psal. 139. 23.
• 2 Cor. 13. 5.
• Jer. 17. 9.
• Mat. 25.
• Ioh. 16. 8, 9, 10.
• Rom. 8. 15.
• Hos. 2. 14.
• Jer. 4. 3.
• Act. 26. 18.
• 1 Cor. 1. 30
• Act. 9.
• Act. 16. 14, 30, 31.
• 1. Pet. 1. 5.
• Col. 1. 13.
• Hos 11. 2, 3, 4.
• Can. 1. 2.
• Ioh. 6. 44.
• Can. 2. 14.
• Can. 5. 2▪ 3, &c.
• Zech. 12. 10, 11.
• Psal. 29. 2, 3, 5, 9.
• Heb. 4. 12.
• Can. 5. 3, 4, 5, &c.
• Mat. 9. 9.
• Luk. 19. 23, &c.
• Gal. 5. 24.
• Gal. 5. 6.
• Gal. 6. 14.
• Mat. 10. 38.
• Mar. 8. 34.
• Luk. 9. 23.
• Psal. 73. 24.
• Mat. 11. 28, 29.
• Rom. 7. 25, 26.
• Psal. 31.
• Psal. 119.
• Rev. 17. 14.
• 2 Pet. 1. 3.
• Rom. 8. 28, 29, 30.
• Rom. 8. 32, 33, 34, 35.
• Ver. 36, 37.
• Rom. 11. 29.
• Ioh. 10. 3, 4, 27, 28, 29, 30.
• Mat. 9. 13.
• Luk. 19. 9, 10.
• Isa. 47. 13.
• Luke 15.
• Isa. 44. 20.
• Mat. 11. 28.
• Rom. 10. 14.
• Isa. 26 3, 4.
• Ioh. 7.
• Pro. 3. 6.
• Exo. 20. 24.
• Isa. 64. 5.
• Mat. 16. 19, 20.
• Mat. 6. 6.
• 2 Cor. 12. 9, 10.
• 1 Tim. 1 12, 13, 14, 15, 16.
• Ezek. 36. 26, 27.
• Jer. 32. 39, 40.
• Gen. 17. 2, 3.
• Gen. 48. 15.
• Lev. 26. 3.
• Deut. 25. 33.
• Iosh. 22. 5.
• Gen. 4. 22.
• Gen. 6. 9.
• 1 Kin. 9. 4.
• 1 Kin. 20. 3.
• Luk. 1. 6.
• Num. 14. 24.
• Act. 9. 31.
• Psal. 110. 3.
• Gal. 3. 25.
• 1 Cor. 13. 12.
• Rom. 17. 15, 16, 18, 19, 21, 23.
• Gal. 5. 16.
• 2 Thess. 3. 2.
• 1 Cor. 12.
• Eph. 4.
• 1 Ioh. 2. 6.
• 1 Cor. 11. 1.
• Mat. 11. 29.
• Ezek. 36. 20.
• Eph. 2. 10.
• Tit. 2. 11, 12, 14.
• Tit. 3. 8, 14.
• Psal. 18. 25, 26.
• Pro. 14. 34.
• Pro. 10. 9.
• Pro. 28. 18.
• Pro. 3. 17.
• Isa. 64. 5.
• Pro. 3. 6.
• Pro. 15. 24.
• 1 Pet. 3. 1, 2.
• Psal. 81. 11, 12.
• 2 Thess. 2. 9, 10, 11, 12.
• 2 Pet. 2. 19.
• 2 Pet. 3. 3.
• Iud. 18.
• Ioh. 14. 6.
• Heb. 10. 20.
• Ier. 6. 16.
• Eph. 2. 2, 3.
• Prov. 3. 6.
• 1 Cor. 1. 30.
• Rom. 13. 14.
• Num. 14. 24.
• Exo. 20. 24.
• Psal. 84. 11, 12.
• Psal. 1. 1. 2.
• Psal. 119. 1, 2, 3.
• Rev. 3. 4.
• Phil. 3. 9, 10, 11, 12.
• Mal. 4. 2.
• Mat. 25. 22.
• Rom. 8. 18.
• Psal. 126. 5.
• Mat. 19. 28.
• Luk 22. 28, 29, 30.
• Rev. 3. 21.
• Rom. 8. 1.
• 1 Pet. 4. 2, 3.
• Eph. 5. 15, 16,
• Eph 4. 17, 18, 19, 20.
• Phil. 3. 17, 18, 19, 20.
• Gal. 5. 25.
• Psal. 75. 6.
• Eccles. 9. 15.
• Eph. 4.
• 1 Cor. 12.
• Col. 2. 19.
• Act. 17. 26.
• Mat. 25. 15, &c.
• 1 Cor. 12. 21.
• Phll. 2. 5, 6, 7, 8, 9.
• Psal. 22. 6.
• Isa. 53.
• Iohn 13.
• 1 Cor. 7. 20.
• Act. 24. 16.
• Gen. 4. 9.
• Heb. 10. 24.
• Heb. 3. 12, 13.
• Gen. 6. 5.
• Gen. 8. 21.
• Psal. 14.
• Psal. 51.
• Eph. 2. 1. 2, 3, 12, 13.
• Rom. 7.
• Act. 17. 28.
• Deut. 32 39.
• Isa. 45. 6, 7.
• Exod. 20. 24.
• Isa. 64. 5.
• Mat. 7. 7, 8.
• Gal. 2. 20.
• Hab. 2. 4,
• Rom. 1. 17.
• Heb. 10 38.
• 1 Cor. 12.
• Eph. 4. 12, 13, 14, 15, 16.
• Mat. 25 26.
• Eph. 2. 2, 3.
• Eph. 4. 11, 12.
• Luk. 12. 32.
• Heb. 12. 1, 2.
• Heb. 2. 10.
• Eph. 5. 15, 16.
• 2 Tim. 3. 5.
• 1 Joh. 2. 16.
• Mat. 24.
• Act. 24. 16.
• Act. 20. 35.
• Mat. 25. 33, 34, 35, &c, 40.
• Prov. 19. 17.
• Prov. 9. 8.
• Prov. 25. 12.
• Prov. 29. 15.
• Prov. 13. 18.
• Prov. 15. 32.
• Prov. 17. 10.
• Prov. 5. 12.
• Prov. 10. 17.
• Prov. 1. 23, 25.
• Prov. 12. 1.
• Psalm 126
• Gal. 5. 24. 2 Cor. 7. 1.
• Tit. 2. 11, 12.
• Jer. 17. 9.
• Jer. 17. 5, 6, 7, 8.
• Joh. 1. 16.
• Mat. 5 3, 4. 5.
• Heb. 6. 1, 2, 3.
• Job. 1.
• Job. 31. 13, 14, 15.
• Iosh. 24. 15.
• Gen. 18. 18, 19.
• Eph. 5. 23, 24, 25.
• Eph. 6. 1, 2. &c.
• Col. 3.
• 1 Pet. 3. 1, 7, 8.
• Rom 13. 1, 2 3, 4, 5, 6.
• 1 Tim. 2. 1, 2, 3.
• 1 Pet. 2. 13, 14, 15, 16, 17, 18.
• 1 Cor. 4. 1, 2.
• 2 Cor. 5. 18, 20.
• Eph. 4. 11.
• 1 Cor. 12. 28.
• Revel. 1.
• 1 Thes. 2. 7, 8.
• 1 Tim. 6. 20.
• 1 Tim. 4, 13, 54, 1, 156.
• Matth. 5. 13.
• 〈◊…〉〈◊…〉 3.
• 1 Tim. 4. 14.
• Col. 3. 15.
• Ioh. 13. 34, 35.
• Ioh. 15. 9, 12, 17.
• Ioh. 17. 26.
• Rom. 13. 8.
• 1 Ioh. 2. 5, 7, 8.
• 1 Ioh. 3. 11, 14, 15, 18, 23.
• 1 Pet•• 217.
• 1 Pet. 3. 8.
• 1 Pet. 1. 22.
• 1 Cor. 6. 17
• Eph. 4. 3.
• Col. 3. 14.
• 1 Ioh. 4. 7, 8, 9, 10, 11, 12, 16, 20.
• Phil. 2. 1, 2, 3,
• Col. 3. 12, 13.
• Isa. 63. 9.
• Act. 9. 4.
• 2 Chro. 34. 27.
• 1 Sam. 13. 14.
• 2 Cor. 11. 29.
• Amos 6. 6.
• Heb. 13. 3.
• Gal. 6. 2.
• Nehem. 1. 10.
• Psalm 122.
• Psalm 137.
• Matth 25. 36.
• 2 Tim. 1. 16, 17.
• Matth. 5. 44.
• Jerem. 29. 7.
• Ephes. 6. 18.
• Iam. 5. 15, 16.
• Iam. 1. 5.
• 1 Ioh. 5. 16.
• 1 Tim. 21. 2.
• ••hil. 1. 4.
• Col. 4. 12.
• Psal. 122. 6, 7.
• Esay 62. 6.
• Rom. 8. 26.
• Matth 7. 7, 8.
• Zech. 12. 10.
• Ezek. 36. 37.
• Iam. 5, 17, 18.
• Esay 45. 11, 19.
• Esay 27. 5.
• Rom, 8. 15.
• Eusebius.
• Zonar.
• Hos, 11 4, 5.
• Matth, 11. 12.
• Psalm 22. 26.
• Iohn 14. 14.
• Iohn 16. 23, 24.
• Rom. 1. 9.
• Phil. 1. 4.
• 1 Thes. 5. 17.
• Iude 20.
• Acts 12. 5. 6.
• Iob 15. 4,
• Ezek. 1. 20, 21.
• Ezek. 36. 37.
• Heb. 10. 24, 25
• Col. 4. 6.
• Eph. 4. 29.
• Eph. 5. 4.
• Heb. 3. 13.
• 1 Thes. 5. 11.
• Iude 20.
• 1 Cor. 12. 9.
• Acts 18. 19.
• Act. 20. 20, 21.
• 1 Cor. 14.
• Exod. 25. 5.
• Exod. 35. 7.
• Mark 12. 42.
• Acts 18, 23.
• Levit. 19. 17.
• 2 Thes. 3. 15.
• Heb. 12. 13, 15, 16, 17.
• Heb. 3 12.
• Matth. 18. 15, 16, 17.
• Rom. 15. 14.
• Iam. 5. 19.
• Prov. 29. 1.
• 1 Cor. 13.
• Matth. 7. 5.
• Matth. 18. 21.
• Matth. 11. 25, 26.
• Eph 4. 32.
• Col. 1. 12, 13, 14.
• Prov. 25. 2.
• Exod. 34. 6, 7.
• Matth. 7. 12.
• Luke 6. 31.
• 1 Cor. 13. 4, 5, 6, 7.
• Gal. 6. 1, 2.
• Rom. 14, 12, 13.
• Rom. 15. 1, 2.
• Guicchiardin.
• Mat. 10. 16.
• Isa. 50. 4.
• 2 Cor. 1. 4.
• Phil. 2. 1. 2.
• 2 Cor. 1. 3.
• Isa. 57. 19.
• Ioh. 16. 8, 9, 10.
• Mat. 5. 3, 4, 5, 6, 7, 8, 9.
• Gal. 6. 10. 1 Tim. 6. 17, 18, 19.
• Eph. ••. 28. Mat. 25.
• Heb. 13. 16. Rom. 12. 13. 2 Cor 9. 5, 6.
• 1 Cor. 16. 1, 26
• 1 Ioh. 3. 17, 18.
• Levit. 25. 35.
• Mat. 25.
• Luk. 16. 9.
• Iam. 2. 17. Gal. 5 6.
• Lev. 19. 5. Deut. 1. 16. Deut, 16. 19.
• Rom. 12. 16.
• Ioh. 13. 12, 13, 14, 15.
• Mat. 20. 26.
• Iam. 2. 1, 2, 3, 4, 5, 6. 1 Pet. 2 13, 14, 17, 18.
• Rom. 13. 7.
• 1 Cor. 12. Eph. 4.
• Ioh. 15. 4, 5, 6, 7, 8.
• Col. 2. 5, 6, 7.
• Matth. 13. 20, 21.
• Heb. 10. 23, 24, 25, 33, 34, &c.
• 2 Tim. 4. 10, 16.
• 1 Tim. 1. 19, 20.
• 2 Tim. 2. 17, 18, 19.
• Eph. 4. 17, 18 19, 20.
• 2 Pet. 3. 17, 18.
• Jude 19. 20, 21.
• Revel. 2. Revel. 3.
• 1▪ Iohn 2. 18, 19, 20.
• 1 Iohn 4. 1.
• 2 Iohn 10.
• Acts 20. 29, 30, 31.
• Revel. 2 14. 15, 16.
• Rom. 16 17, 18.
• 1 Tim. 6. 3, 4, 5, 6.
• 2 Tim. 2 16. 17.
• Tit. 3. 9, 10, 11.
• Matth. 24. 23, 21, 2, 26.
• Luke 21. Mark. 13. Matth 7. 15, 16.
• 1 Thes. 2. 2 Tim. 3. 2 Pet. 2. 1 Iohn 4. Matth. 24. 1 Thes. 5. 21, 22.
• Acts 17. 11.
• Matth. 23. 15.
• 1 Tim. 6. 5, 6.
• Rom. 16. 17, 18, 19, 20.
• Prov. 17. 14.
• Rom. 14. 21, 22.
• 1 Cor. 3.
• Eph. 5. 8, 11.
• 2 Tim. 3. 5.
• Prov. 14. 17.
• Hos. 4. 15.
• 2 Cor. 6. 14, 15, 16, 17, 18, 19.
• Revel. 18. 4. Iohn 15. 19. Rom. 12. 2. Ephes. 5. 3, 4, &c.
• Psal. 16 Psal. 101. Psal. 15. 4.
• Psal. 119. 63.
• 1 Tim. 5. 22.
• 1 Cor. 4. 1. 1 Thess. 5. 12, 13.
• Heb. 13. 7, 17. 1 Tim. 5. 17. 1 Pet. 5 5. Eph. 6. 18, 19. 2 Thess. 3. 1, 2. 1 Thess. 5. 25. Heb. 13. 18. Act. 12. 5. 2 Tim. 3. 8. Phil. 2. 17. Col. 1. 24.
• 1 Tim. 4. 15, 9.
• Mat. 10. 10. 1 Cor. 9. 7, 8, 9, 10, 11, 12, 13, 14.
• 1 Tim. 5. 18.
• Heb. 13. 7. 1 Cor. 4. 16. 1 Cor. 11. 1. 2 Thess. 3. 7. Phil 3. 17. 1 Tim. 4. 12. 1 Pet. 5. 3. Mat. 5. 16. Deut. 33. 8, 9, 10, 11.
• 1 Ioh. 12. 35. 1 Ioh. 1. 6, 7. Eph. 5. 8.
• 2 Cor. 15. 18. 20.
• Mat. 10. 40. Luke. 10. 16.
• 2 Chro. 36. 16.
• 2 Cor. 4. 24. 1 Pet. 5. 3. Tit. 2. 15. 2 Cor. 4. 7. 2 Cor. 6. 1. Gal. 4. 14. Col. 4. 17. Act. 14. 27. Act. 10. 33. Act. 13. 44.