as the Children of the Light are, is Spirit, but yet fo Spirit, as that this Spirit ftill dwelleth in Flesh, and this Flesh lufteth against the Spirit. Gal. 5. 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 Bufinefs, but the other, that is, the Children of Light, have both Spirit and Flesh to provide for, fo long as they continue in the Flefh. And tho the Spirit be their principal Care, yet the Flesh, as it fignifies the Body, muft not be neglected. As long as we are here in this World, we must ferve God in the Body, and muft take fome care of our Flesh, and make fome Provision for it, that we may be able to ferve God in it. Now 'tis much easier for any one to manage one Bufinefs wifely when he hath no more to trouble his Head about, than wifely to carry on many Bufineffes at once, each whereof requires its proper Times and Seasons, and is to be done in another way and method, by other means, and with another Frame of Mind, and Earneftness of Affection and Endeavour. And this is the Cafe of the Worldling, and the Child of Light, the former hath but one great Defign to drive on, and the latter, tho' they have with Mary chosen the one thing neceffary for his principal End, yet muft he with Martha be troubled about many things in his way to it, which makes it more difficult to him to do all Things wifely. Efpecially when 'tis yet further confider'd.

2. That as the Business of the Child of this World is but one, fo 'tis that wherein he meets with least oppofition, he can carry it on smooth

ly with much Disturbance either from within or without him, nay, he hath all the Encouragements and Advantages that he can wifh tor, and fails continually both with Wind and Tide. Whilft the Child of Light, as he must neceffarily be cumbered in this World with many other Bu fineffes befides that which he principally Labours in; fo alfo doth he meet with many obftructions and difficulties, and is almost always difturbed, and interrupted by one thing or other, and indeed is forced to row all the way to Heaven against 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 kindnefs for it, they fee it, and taste it, and grow daily more in Love with the Beauty and Sweetnefs of it; their natural Inclination and fenfual Appetite sharpened by every Tafte they have had of Sweetness and Delight, makes them in good earnest 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 fee it at a great distance, and imperfectly, and cannot yet difcern all the Beauty, nor tafte all the Sweetnefs of it. Their natural Inclinations too are another way, and as mere Men they have no Love for the Things they feek after; and thofe very things which make it fo easy for Men to be wife for this World, take it hard for them to be wife for the other; that is, their natural Inclinations, and fenfual Appetites. Thefe give Life to the Worldlings Endeavours, but must be mortified by the Child of Light, if he will do wifely for himself. Again, the Children of this World doing the Works of the Bb Devil,

Devil, are always fure of his Counfel and Directions, and that cunning Serpent that beguiled Eve through his Subtilty, 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 needs abound in that Wisdom which is fenfual and Devillifh, when they have the Devil himself for their Teacher in the things which they naturally love and defire to be wife about. 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 Wif dom of this World they are wife in, and they have, all the World to teach it them, and can no where want expert Inftructors. It is a fafhionable Wisdom they have to learn, and they have not the Bars of Modefty or Shame to break through. They have nothing to do with God nor his Laws, and are not troubled with Dif putes about Lawful or Unlawful, what's Pleafing or Difpleafing to him. But now 'tis far otherwife with the Children of Light, whofe Wisdom is that which is from above, and in the first place must be pure. They have, indeed, the Spirit of God to Inftruct them, and the Law of God to be a Light unto them, but then they have a Flefh 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 Derifion of the most, and confequently the Bands of natural Modefty and fhame

fac'dnefs

fac'dnefs to ftruggle through. They are to con→ lider in every thing what is the Will of God, and what is Lawful, yea, and Expedient too. And all these are difficulties which the wifdom of this World is not attended with. And therefore is it much easier for the Children of this World to feem wife in the Profecution of their earthly Defigns, than it is for the Children of Light.

3. Yet, after all, our blessed Saviour would, by telling us this, perfuade us for very fhame to grow wifer in the Profecution of our great de fign. And, indeed, whatever Advantages the Children of this World have of us to be wifer in their Generation, or in their worldly concerns, yet, is it a very great fhame for those who profefs themselves to be the Children of Light, to be no wifer in promoting their Spiritual and Eternal Designs, than they generally fhew themfelves to be.

Not to enlarge here, as we might easily do, it will be enough to fhew how much we ought to be afham'd of this, upon this threefold Confideration. First, of the ineflimable value of the thing we aim at. Secondly, of the Plenty and Fitness of the means afforded us for the obtain→ ing of it. Thirdly, of the Evils which muft follow our Foolishnefs, either in neglecting or not wifely enough profecuting our end by thofe

Means.

Firft, confider the ineftimable value of the things we aim at. Such, and fo great, that Eye hath not feen, nor Ear heard, nor hath it enter'd into the Heart of Man to conceive the excellency of it. Such a thing 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 World

World with fo much greediness hunt after, could any one Man be fully poffefs'd of it all, would be juft nothing in Comparison of it. In the excellency of its nature it is moft glorious, therefore call'd a Crown, and a Kingdom: Yea, 'tis the Fruition of God himself in Glory. It is therefore fufficient, and will afford a full fatisfaction of mind to every one who poffeffeth it, which is all that can be meant by Happiness. It answereth to all the Needs and Defires 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 lafts for ever, 'tis everlafting Life, we shall ever hand be with the Lord, at whofe right is the fulness of Joy, and pleasures for evermore. Is it not then a fhameful thing for us, who look for this blessed hope to be remifs and negligent in our purfuits of it? Ought we not to blush when we fee the Men of this VVorld fo bufy and induftrious, watchful and circumfpect, hot and zealous in their low earthly concerns; whilft we are fo cold and lazy, and even liftlefs in matters of infinitely more weight and worth? They do it to obtain a Corruptible Crown, but we an Incorruptible. 1 Cor. 9. 25. They Labour for the things which perish, for the World palleth away, and the Luft thereof. We Labour for an Inheritance incorruptible and undefil'd, and that fadeth not away, referv'd in Heaven for us. 1. Pet. 1. 4. A far more exceeding and eternal weight of Glory. 2 Cor. 4. 17. A Kingdom which cannot be mov'd. Heb. 12. 18.

fitness of

Secondly, Confider the plenty and the means afforded us. Such they are, as if we

rightly