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as the Children of the Light are, is Spirit, but yet so Spirit, as that this Spirit still dwelleth in Flesh, and this Flesh lufteth against the Spirit. Gal. s. 17. So that it is plain, that the one, that is, the Children of this world have nothing but the Flesh to serve, and this they make their only Bufiness, but the other, that is, the Children of Light, have both Spirit and Flesh to provide for, so long as they continue in the Flesh. And iho' the Spirit be their principal Care, yet the Flesh, as it signifies the Body, must not be neglected. As long as we are here in this World, we must serve God in the Body, and must take some care of our Flesh, and make some Provision for it, that we may be able to serve God in it. Now 'cis much easier for any one to manage one Business wisely when he hath no more to trouble his Head about, than wisely to carry on many Businesses at once, each whereof requires its proper Times and Seasons, and is to be done in another way and method, by other means, and wich another Frame of Mind, and Earnestness of Affection and Endeavour. And this is the Case of the Worldling, and the Child of Light, the former hach but one great Design to drive on, and the latter, cho'they have with Mary chosen the one thing necessary for his principal End, yet must he with Martha be troubled about many things in his way to it, which makes it more difficult to him to do all Things wisely. Especially when 'cis yet further consider'd.

2. That as the Business of the Child of this World is but one, so 'tis that whertin he meets with least oppoltion, he can carry it on {moothly with much Disturbance either from within or without him, nay, he hath all the Encou. ragements and Advantages that he can with tor, and fails continually both with Wind and Tide. Whilst the Child of Light, as he must necessarily be cumbered in this world with many other Bus sinesses besides that which he principally Labours in; so allo doch he meet wich many obstructi. ons and difficulties, and is almost always disturbed, and interrupted by one thing or other, and indeed is forced to row all the way to Heaven an gainst the Stream, and in a very dangerous Channel, and is often very hard put to it to make his way. The Children of this world are already in this world, and naturally have a great kinda ness for it, they see it, and taste it, and grow daily more in Love with the Beauty and Sweete ness of it; their natural Inclination and sensual Appetite sharpened by every Talte they have had of Sweetness and Delight, makes them in good earneft set their Wits and Hands on work for it. But the Children of Light, and of the other World, are yet out of that World, and by the Light they have they see ir ar a great distance, and imperfectly, and cannot yet discern all the Beauty, nor taste all the Sweetness of it. Their natural Inclinations too are another way, and as mere Men they have no Love for the Things they seek after ; and those very things which make ic so easy for Men to be wise for this World, inake it hard for them to be wise for the other; char is, their natural Inclinations, and sensual Apperices. These give Life to the Worldlings Endeavours, bur must be mortified by the Child of Light, if he will do wisely for himself. Again, the Children of this world doing the Works of the



Devil, are always fure of his Counsel and Di. rections, and that cunning Serpent that beguiled Eve through his Subrilty, is always ready to enter into them as he did into Judas, and to put into their Hearts what he would have them to do, and they must neds abound in that Wisdom which is sensual' and Devillish, when they have the Devil himself for their Teacher in the things which they naturally love and desire to be wise abou. And then they have all the Encouragement and Countenance, that the Example of Worldly and Carnal Men can give them, and they are by far the greatest part of Mankind. 'Tis the Wildom of this World they are wise in, and they have all the World to teach it them, and can no. where want expert Instructors. It is a fashionable Wisdom they have to learn, and they have not the Bars of Modesty or Shame to break through. They have nothing to do with God nor his Laws, and are not troubled with Difpures about Lawful or Unlawful, what's Pleasing or Displeasing to him. But now 'is far otherwise with the Children of Light, whose Wisdom is that which is from above, and in the first place must be pure. They have, indeed, the Spirit of God to Instruct them, and the Law of God to be a Light unto them, but then they have a Flesh warring against the Spirit, and a Law in their Members. Rom. 7. 23. Warring against the Law of their Minds when 'moft enlightned; and the Wisdom they should

learn is against the things they naturally Love; yea, against all that the World calls Wisdom, and they have the Examples and Practice, yea, Reproach and Derision of the most, and consequently the Bands of natura? Modesty and shame

fae'dness fac dness co ftruggle through. They are to conlider in every thing what is the Will of God, and what is Lawful, yea, and Expedient too. And all thefe are difficulties which the wisdom of this World is not attended with. And therefore is it much easier for the Children of this World to feem wife in the Prosecution of their earthly Designs, than it is for the Children of Light.

3. Yet, after all, our blessed Saviour would, by telling us this, persuade us for very shame to grow wiler in the Prosecution of Ôur great der lign. And, indeed, whatever Advantages the Children of this world have of us to be wiser in their Generation, or in their worldly concerns, yer, is it a very great shame for those who profess themselves to be che Children of Light, to be no wiler in promoting their Spiritual and Eternal Designs, than chey generally thew themselves to be.

Nor to enlarge here, as we might easily do, it will be enough to shew how much we ought to be asham'd of this, upon this threefold Consideration. First, of che inestimable valut of the thing we aim at. Secondly, of the Plenty and Fitness of the means afforded us for che obtain ing of it. Thirdly, of the Evils which must follow our Foolishness, either in neglecting or not wisely enough profecuting our end by those Means.

First, consider the inestimable value of the things we aim at. Such, and so great, that Eye hath not seen, nor Ear heard, nor hath it enter'd into the Heart of Man in conceive the excellency of it. Such a ching is prepar'd, however, by God for them that love him; as that all that is in this lower World, which the Children of this Bb 2


rational coth to all can be me who pollella faris

World with so much greediness hunt after, could any one Man be fully possess'd of it all, would be just nothing in Comparison of it. In the

excellency of its nature it is most glorious, theresofore calls a Crown, and a Kingdom: Yea, 'tis

the Fruition of God himself in Glory. It is therefore sufficient, and will afford a full farisfaction of mind to every one who possesseth it, which is all that can be meant by Happiness. It answereth to all the Needs and Desires of a rational Creature. It is the fulness and perfection of our Nature, and exerciseth all the Faculties and Powers of the Soul in the most delightful and ravishing Employment. And finally, it

lasts for ever, 'tis everlasting Life, we shall ever hand be with the Lord, at whose right, is the fulness

of Joy, and pleasures for evermore. Is it not then a® Thameful thing for us, who look for this blessed hope to be remiss and negligent in our pursuits of ir? Ought we not to blush when we see the Men of this VVorld so busy and industrious, watchful and circumspect, hot and zealous in their low earthly concerns; whilft we are so cold and lazy, and even listless in matters of infinitely more weight and worth? They do it to obtain a Corruptible Crown, but we an Incorruptible. i Cor. 9. 25. They Labour for the things which perish, for the World passeth away, and the Luft thereof. ..... We Labour for an Inheritance incorruptible and undefild, and that far deth not away, reserv'd in Heaven for us. 1. Pet. I. 4. A far more , exceeding and eternal weight of Glory: 2 Cor. 4. 17. A Kingdom which cannot be mov'd. Heb. 12. 18.

Secondly, Consider the plenty and fitness of the means afforded us. Such they are, as if we

· rightly

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