CHAP. I. Their regardlesseness of Souls.

1. HOw Careless are we of our own Souls?

1. Ignorance of their precious­ness. O how few do believe they are men, having bo­dies that must dye, but Souls that will never dye? How few do believe that their bodies were given them to be service­able to their Souls? Their heads, their hearts, their eyes, their ears, their hands, their feet, &c. were all to attend upon their souls, and to help them to Heaven: But this is not believed by many: As they are ignorant of the blessed God, who made them, and of Jesus Christ, who came to redeem them, and know not whether there be an Holy-Ghost or no: So they are ignorant of the precious­ness of their Souls: Christ hath not given [Page 2]them eyes to read and understand that a man is not, cannot be, profited, if he shall gain the whole world, and lose his own Soul. Christ's questions, what will it profit a man, &c. What shall a man give in exchange for his Soul? Matth. 16.26. Put it out of all question. Alas! ma­ny, who carry the name of Christians, de­serve not the name of men. When you begin to value your Souls, you begin to be men. Oh that men would value that, which once they shall, they must, value? The damned Spirits know now the worth of their Souls: How many will not?

2. Inconsi­derate­ness. How few consider the worth and preci­ousness of their Souls? When do such thoughts, as these, possesse you? ‘Here in this earthly tabernacle, in this house of booths dwells a thing, that I never said, that is worth a world: though here I crawl up and down, like a worm of two or three Cubits long, and am in danger to be thrown into an hole every day; yet I carry with me a Jewell, the loss whereof the whole world cannot repair.’ How seldome do nominal Pro­fessours consider sadly and seriously, what will become of their souls, when their excel­lency,Job. 4 21.which is in them, shall go, or journey, away, as Eliphaz speaks? Examine your thoughts all the day long, from morning to Evening, and few are laid out for the Soul.

3. Caring [...]e for the body [...]han the [...] Are not all the thoughts and cares laid out upon the body, though the body be but clay, and the soul is a spirit, the body must dye; but the soul shall never dye? How frequently do [Page 3]we think of our [...]odies, what their wants, burthens, necessities are? but not so of our souls. How much of every day is spent in providing for thy body, but how little for thy sou [...]? The body should be but the soul's ser­vant, yet men feed the slave, and starve the child. The body must be fed every day, clad every day, yea adorned every day, and [...]hy­sick'd if distempered; but the soul needs food, rayment, phy [...]ck continually, yet lyeth un­regar [...]ed, is left miserable, naked, starved, &c. A servant hath two talents to keep, the child, and the child's cloaths: will the Ma­ster thank the servant, if he plead I have kept the cloaths; but I have neglected the life of the child? Thy body is but thy souls outward garment. How often have your Ministers told you, that the soul was better than the body? and that your souls needed dayly care more than your bodies? and yet you look after the one, with the neglect of the other. A day is coming, when thou wilt wish thou hadst been bred in the Field a­mong the beasts and worms, for that thou re­gardest thy soul no more, than if thou hadst but the life of a beast: thou wilt wish thou hadst been made a toad, a serpent, a worm, a dog, a swine, &c. for then thou shouldst not have suffered to eternity, as now thou wilt, unless the eyes of thy understanding be open­ed to see, consider, and make provision for thy precious, but perishing soul. Thy body is pe­rishing every day, and thy soul is upon the borders of eternity: it must live for ever; [Page 4]and yet all thy care is for the body, which likely will not live threescore years and ten; but the soul is neglected, that must live threescore millions of years in hell without repentance, and then, when that date is o­ver, thou art as far from the end of thy mise­ry, as thou wast the first day, thou wast thrown among the damned.

4. Strange­ness towards our souls. How many will not speak with their souls? They are greater strangers to them, than the Londoners are to their next Neighbours. Didst thou ever ask thy soul such questions? ‘O my soul how is it, how will it be, with thee? O my soul, in what state art thou? O my soul, what will become of thee? O! what will become of thee in the next world?’

5. Niggard­lyness to­wards our souls. At what cost were we any time for our jeoparded souls? The Physitian is consulted with, if there be an ache upon the body: we will, with the woman, part with all, beggar our selves, to recover health of body. When did you know a man starve himself, if he could have bread, and water, what ever it cost? We will be at any expence of time, labour, and charges, to keep our bodies from starving; but how are the Ordinances of God, the Word and Sacraments (the spi­ritual food of the soul) neglected? The flesh must be satisfied; as for the soul, there is little regard to its well-being. 1 Pet. 2 2. We cannot endure to see a Cat, a Dog, a Beast want meat; but how easily do many digest the want of that milk, whereby they should be maintained and grow? God (saith one) gives [Page 5]to these their requests, he gives them quailes, but sends leanness into their souls.

6. How fearless are many of soul-losses? Fearless­ness of souls los­ses. how common is it for people to draw back from the service of Christ? O! what is the matter? I shall lose my estate, liberty, pay such a fine, &c. They little consider what their souls will lose, if they do not perse­vere, if they live not up their light. Pro­fessours (pardon me that I miscall you) though you are blind, and mad; and see not the worth of your souls; yet know, that your souls are the most considerable Jewels, you stand pos­sessed of. All the world will not weigh with one soul. Thy money may ransome thy body; nothing save Christs blood thy soul. Pause a while (Reader) and reflect on all thy sin­full neglects of thy immortal Soul, lest on thy death-bed thou shriek and cry, O my soul, whether art thou going?

2. Careless­ness of o­thers souls. How little are the souls of others valued and cared for? how many masters are there, that care no more for their servants souls, than for the dogs? nay not so much? Perhaps some of you are carefull that the bodies of your families be cloathed, be fed, &c. but the souls lie unprovided for: Soul-poy­soners not censured as they ought to be. Make no­thing to lay poy­son for souls. more care is ta­ken for the pigs, than for the souls.

1. How do we justly censure them as worthy of Capital punishments, that murther the bo­dies of men; but not so others who poyson and destroy thousands of souls?

How do you hate to have an hand in murthe­ring the bodies of any, to lay poyson for the [Page 6]destruction of any? and yet how commonly do men lay the poyson of ill councell, and ill example before others to cause them to fall into the pit of hell, and are not affected with this great evil?

2. Not trou­bled at soul-mur­therers. How troubled are we at any that kill bo­dies, or that murther others, but not so at the millions, that destroy their own and o­thers souls, that have an hand in ruining, in damning themselves and others?

3. If any neglect means that might have con­tinued the life of their husbands, children, &c. how are they dejected? how do the wring their hands, and beat their breasts? whereas, if by carelessness, if by the neglect of their duties, if by evil example, they have de­stroyed their souls, they are not troubled about these matters.

4. Low es­teems of those that prize their souls. How do you account meanly of all that take pains for their souls? that wait at the pools of Bethesda, that consult Ministers, and books, and attend on the Ordinances for their souls, whilst you account it your wis­dome to lay out the most, if not all, of your time for your bodies? Hast thou the name of a Christian? I pray God to let one word to sink into thine heart; thou hast not Christ, thou hast not the Spirit of Christ in thee; he knows how to value souls, and there­fore shed blood for them, and sends his Spi­rit in the Gospel to be importunate for their salvation.

CHAP. II. Their want of saving Conviction and Compunction.

HOw many Professours, like Paul, Alive without the Law. Rom 7.9. Rev. 3.1. are alive without the Law? How many, like Sardis, have a name to live; imagine they are alive, when they are dead? How many are alive in their own conceit, and perhaps in the conceit of others, and yet are void of the true super-natural life? How ma­ny are contented with their being baptized? They see no need of Christ, they were born of Christian Parents, Luke 3.3. they are of the stock of Abraham: We have Abraham to our Father. They do not consider how many baptized persons are deadly enemies to Christ, and to their souls, and averse to the wayes of holi­ness: they will not consider that Swearers, Drunkards and Adulterers have as good claimes to Christ and heaven as these have. How many also please themselves with the Re­ligion of Education? God hath not moulded their hearts, though Parents their lives: their Parents have taught them some Principles of Religion, but they are strangers to the wonderful operations and teachings of the [Page 8]Holy Ghost: they have not the Unction from above (they know not what it is) that teach­eth all things; and yet such as these are alive, i. e. merry, jocund, jovial, confident if any goe to heaven, they shall be of the number. But to speak more particularly.

First, Few con­vinced of original sin impu­ted. How many are there that were ne­ver convinced of original sin, imputed, or im­parted? 1. How few are convinced that Adam was a common person, and that we sinned in his loynes; that if he had stood, we had stood; and that it is just with God, that he ship wracking himself, we should be counted sinners in him? We did eat of the forbidden fruit in Adam, we in Adam believed the Devil rather tha [...] God, we in Adam broke with God for toyes and trifles; we were ungrateful, diso­bedient in him; we apost [...]tized in him, and broke covenant with God in him; hence by one mans offence sin entred into the world, Rom. 5.12and death by sin; for that (as Levi paid tithes in Abraham, so) we bec [...]me rebells against the Majesty of Heaven in our first Parents; when did you shed a tear for Adam's sin, for your and his grand provocation?

2. Few con­vinced of original sin inhe­rent. Psal. 5.9. How few see Adam's sinful nature im­parted to them? They see not their inward part is very wickedness, nothing but wicked­ness. Few see what a sad Apostacy from the perfection of mans nature Sin hath brought into the world; and how black an Image of Sathan it hath drawn upon the soul; they never saw what filthy, dirty, loathsome things they are in the eyes of God: they ne­ver [Page 9]saw their noysomeness and venome, the garbage and malignity of their hearts. How few see a general defect of all righteousness and holiness, wherein at first they were created? How few are convinced of an antipathy to all that is good? That they are haters of God by nature; Eph. 2.1. that they are dead in trespasses and sins (a more dreadful estate than if they were rotting in their graves) that they have an O­cean of corruption within them, that will never be dried up in this life; that they have a worse Leprosie than that among the Jewes, which got into the walls, and would never out till the house was demolished; who almost thinks so sadly of themselves? They bless God their hearts are good, though they be the worst of men, pray not, slight Ordinances, closet duties, and family wor­ship lies neglected; yet the Devil perswades them all is well, their hearts are good; though the heart of man by nature be like hell it self, whose fire of lust is unquenchable; though it be like Peter's great sheet, which he saw in the Vision, full of all unclean things; Acts 11.6 though it be a receptacle of all impiety, yet how few turn their eyes inward, to see their natural deformities?

Alass! All the venome the Snake sends forth, is nothing to the poyson that lies in its nature: And all those monstrous impieties, which the lives of men are taunted with, are not to be compared with the venome that lurks in the heart of every man by nature. Men would not glory in their blood and de­scent, [Page 10]did they but believe how sin descend­ed, and was conveyed: Men could not con­tent themselves to walk heavily under some actual misdemeanours, were they convinced of the body of sin within them, their greatest sorrows would be for their sinful propensi­ties: Neither would you wonder at any impieties and enormities in the Earth, but would admire at the restraints of Heaven, that they are no greater. Alass! If the Rea­der were left to himself, he would presently lay hands on his nearest relations, and on himself: Certainly, the reason why we turn not Cannibals, why every man is not a Sodo­mite, a Murtherer, an Oppressour, &c. is, because God hath a rein on the heart, and curbs it, for the continuation of mankind, that otherwise would soon be destroyed. The great boundary of the Seas, and of the Ocean of corruption, is the Soveraign above. But O! how do we commend Nature! such a man hath a good nature; such a man you may trust him, he will never commit such abomi­nations: You may as well believe a Toad will not poyson, or the Sea will not overflow the Earth, if God leave it to its self. But to descend to particulars.

1. Few con­vinced of the minds corrupti­on. Rom. 8.7. How few see the corruption of their mind? How few are convinced, that the carnal mind is enmity against God, and is not subject to the Law of God, neither indeed can be? How are our minds delighted with tales and toyes, more than with the serious mysteries of God? How few are sensible, that they are as foolish and mad as any Bedlams, in that, they [Page 11]please themselves with that, which should be their greatest burden, namely Sin? They are worse than the Bee or Ant, for these prepare for a severe hard Winter, these provide for hereafter, whilst most people mind present things, present pleasure, present profit, &c. with the neglect of heaven, and future glory: They mind more what to eat and drink here, what to have at present for this life, than what to lay up for eternity: They busie them­selves to know what is of no consequence, but careless of momentous and eternal matters. How few employ their minds to know God, and how he is to be worshipped and pleased; but employ themselves in needless and un­profitable speculations, in this, like fools and children, who preferr painted glass be­fore jewels of value, they more set by a little mirth and pleasure, than the matters of their salvation? How are our minds enslaved to our affections; to the more bruitish, inferi­our and ignoble parts of the soul, and we love to have it so? Through this corruption of our minds how do we justifie sin, excuse it, and plead for it? Hence also, there are swarms of idle, confused, impertinent, foolish, ridiculous thoughts, that fill our souls and duties; seldome in the day, week or year, any conceptions of God, suitable to his majesty and holiness. How unstable are our minds and judgements, so that we are as reeds shaken with every wind; now for duty, then soon wheel'd off again; now for repent­ing and humbling work, then tired, and soon [Page 12]diverted? And if we know the out-side of truths, yet how often is that a barr to our closing with Christ, and walking in him? And yet, though these poor, blind, deluded Bartimeus's fill all our wayes and paths, so that where ever we goe we meet with them; yet how seldome are any convinced of this, how seldome do any cry for eye salve, that they may see?

2. Few con­vinced of the cor­ruption of the Con­science. Tit. 1.15, And though not only the mind, but the conscience is defiled; though there be a blind­ness upon it, whereby it mis judgeth, and calleth darkness light; and though it be sense­less and stupid, as a stone; yet few do be­lieve this corruption: hence they take sanctua­ry in their consciences, their consciences bear them witness; though it be bribed and cor­rupted; and they have a good conscience, though they know not what conscience is.

3. How few are convinced of the corruption of their Will? Few con­vinced of the cor­ruption of their Will. How do they wish that drun­kenness, uncleanness, &c. were no sins? How do they choose to live a merry, rather than an holy life; to be the servants of the Devil, rather than of God; to commit sin, and thereby hazard their damnation, rather than to suffer, and through many tribulations to enter into the Kingdom of God? And how gladly would most Professours enter and take up their rest in somewhat below God, if they could but enjoy the world according to their will? Few con­vinced of the cor­ruption of their Af­fections.

4. Few are convinced of the pollution of their Affections. Though they hate what they [Page 13]should love, and love what they should hate; though they love sin, which they should hate, and hate and slight God, to whom they should give the precedency of their love; though all be in disorder, all be mis-placed; though God be dethroned, and Sin, Sathan, and the World be set up above all that is called God; yet few do really believe that such a miserable Chaos is upon them.

5. Few con­vinced of the cor­ruption of their Me­mories. How few are sensible of the corruption of their Memory? Though they are especially charged to remember God, and how to get a possession of him; and to remember duty, and how to practise; and to remember sin, and how to shun it: yet how soon do they forget such truths, and lodge in their memo­ries injuries, that they may avenge them; and vanities, foolish jests, unprofitable to [...]es and tales, to please themselves therewith? You can remember how merry you were such a time, how vain, how your sensualities were abounding; but you soon forget a Ser­mon; or if you remember any thing delivered by the Preacher, it is that, which either concerns others conditions, rather than yours, or which yields you the least advantages heaven­ward. We can remember the fall of Peter much easier than the repentance of Peter, than his bitter weepings; we can remem­ber David's Adultery, but not his Repen­tance, and how it broke his bones, and made his bed to swim. Few con­vinced that sin i [...] the great­est evil.

Secondly, How few have been convinced that sin is the greatest evil? How few have [Page 14]seen it in its perfect odiousness, in its na­ked face, as that which makes Men Devils, fighting against God? How are most strangers to its pedigree, Joh. 8.44.and consider not the Devil to be its Father? We would be thought to have nothing to do with the Devil, nor that he hath any thing to do with us; we can live in sin, and yet (hypocritically enough) defie the Devil, and all his works: We can make more moderate constructions of our sins, and call them the frailties of our flesh; but he that commits sin is of the Devil, i. e. the De­vil's drudge; Sathan works in him, and by him. If men were convinced of this, they would not drink in the Devil's piss. Sin it comes from the Devil, it is the Devil's excre­ment, and yet this is rolled under the tongue as a sweet morsel. O! with what greediness is the dung of hell devoured and swallowed? How few see sin to be contrary to the works of God? although God had no sooner perfected the goodly fa [...]rick of Heaven and Earth, but sin gave a shrewd shake to all, it shook and dis-joynted all; and had it not been for Christ, the great Mediatour, it had ruined the whole frame of Nature. How few see sin to be con­trary to the will of God? God saith, I will have this done; I'le not do it, saith Sin; I'le have this suffered, saith God; I'le not suffer it, saith Sin: Nay so great is the contest betwixt Sin and God, that if it could, it would un­bee God. How few take notice of its contra­riety to the very nature of God? God is good, Sin is evil; God is pure, Sin is impure. How [Page 15]few believe sin to be universally evil, that there is no good in it? We cannot perswade men, that there is good in poverty, good in disgrace, good in reproaches with the tongue, and per­secutions unto death; but easily are men per­swaded, there is some good in sin. How few are convinced of the miserable effects and conse­quences of sin? The wrath of God is not re­vealed against their unrighteousnest and ungod­liness, so as to make their knees to tremble. The hand-writing on the wall is not observed. They are still alive. We cannot for our hearts perswade men to goe up to heaven, to see what spoyles it made there; could we herein prevail, then would they inferr, that there is more evil in the least sin, than there is good in all the Angells of heaven; for that one sin conquered them, and spoyled them of all their beauty, and made them, of glorious creatures, to become such loathsome and hideous spectacles; neither can we prevail with any (almost) to take a journey to Para­dise, to see its venome there; or to goe to the Garden, or to Mount Calvary, to see what work it did there; or to goe to hell-gate, to hear the doleful shrieks and cries which it hath caused there; though God hath said, Psal. 68.21. God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses; though there is no peace, saith my God, to the wicked; Isa. 57.21. though sin be the sole object of Gods hatred; for God loved the whole Creation, till its beauty was blasted and stained by sin) though sin on­ly [Page 16] seperates between God and souls, Isa. 59.2. though in the belly of it be found all miseries, deaths, and hells; though it be the founder of all graves, and of Tophet; though it fill the conscience with terrours, and hell with fire and brimstone; yet few are affected with the evils of it, but they drink in iniquity as water.

Thirdly, Few sen­sible of being un­der the wrath of God. John 3.28, 36. Eccles. 8.11. How few Professours are sensible that they are cast by an holy and righteous Law? that they are condemned creatures? that the wrath of God abideth on them? Few have seen the black cloud full of woes, brim full of wrath, ready to empty it self upon their souls; they take no notice, that though the sentence be not executed speedily; yet it is given forth; and there may be but a little breath, and they are gone to perish for ever. How many senseless souls are there in our Parishes, whose consciences were never sha­ken, whose spirits were never wounded, who never received the spirit of bondage to fear, who never knew what a fearfull expe­ctation of judgement meant, who go dancing to hell in the Devils chains? and yet count themselves the noble and gallant spirits, and flatter themselves in their own eyes, and say, we shall have peace, though we walk in the imaginations of our hearts? Deut. 29.19. Rev. 3.16, 17. These are (Lao­dicean-like) rich, and full, and needing nothing, when God is about to spue them out of his mouth, (as we discharge our stomacks of some loathsome surfets.) Pro. 26.16. These are wiser in their own conceit, then seven men that can ren­der [Page 17]a reason. Though one Minister at the heels of another endeavour with Scripture upon Scripture to convince them of, and to prick them at the heart for, their sin and danger; yet they are boysterously confident and presumptuous, that they shall to heaven as soon as any Precisians in the Country. Never did many break one nights sleep, upon the consideration of their sinfull and lost con­dition by nature: never did they loath their ordinary food, or feel the smart of broken bones, as David did; though they have sin­ned at an higher rate: never did they know what a wounded spirit meant, what anguish of soul was: never did they feel Gods wrath, or sin, a burthen insupportable; they were never pricked at the heart, so as to cry out, What shall I do to be saved? What shall I do to have me sins pardoned? Would you know the reason of all this security? Alas! they are dead in sins and trespasses. A dead condi­tion is an insensible condition; death deprives of sense as well as life; the dead are not frighted with the swords and pistols at their breasts; the dead fear not, though threatned with fire and brimstone; the dead hear not, though God be on Mount Ebal thundering curses upon curses; the dead see not, though sin be so ugly a monster, and hell so frightfull a place; the dead smell not, though sin stinks worse, than the vomit of dogs; 2 Pet. 2.20. than rot­ten Sepulchres, or than the corrupted matter of the most nasty disease; it offends not the dead to have this stinking Carrion alwayes in [Page 18]their bosomes; the dead feel not, though that which is heavier than montains of lead be lying on their backs; they grown not, nei­ther do they complain so much, as Cain did, they do not go softly in the bitterness of their souls, by reason of their sins. Many cannot say with Hannah, that ever they were of a sorrowfull Spirit. Though there be so many curses upon the heads of all natural persons, though there be an entayl of wrath upon the heads of the very sins, they live in; though their sins are, or may be, circumstanti­ated to a greater degree, than any of the Scrip­ture-Offendors that we read of, as being com­mitted under the open Sun of the Gospel; though Hell be open to receive them every moment, whilst impenitent, whilst hardned; though the Valley of Hinnom is making room for them, to entertain them with the vengeance of a justly-provoked God; yet few fear, few work out their salvation with weep­ing eyes, and trembling hearts; they are still alive without the Law; they never walked softly with Ahab, or were under Soul-trouble with Judas; they fall short of the pangs and sense of Hypocrites; Oh! Oh! Oh! I pit­ty these secure souls; how short will they fall of their hopes, and how farr short of Hea­ven?

Fourthly, Few sen­sible of Sathans working in them. Eph. 2.2. How few are sensible, that all this while the Devil works in them, as in his work­house? That he possesseth the heart of every unregenerate man? The strong man keeps the house, and so all is quiet. It was a sad day, [Page 19]when the abomination of desolation should be seen standing in the holy place; but what are abominable Men to abominable Devils? They did but exercise their cruelties on the bodies of the Jewes, but how many Devils have their walks in the hearts of natural men and women? If thou art in thy bloods, the Devil hath entred into thee, as sure as ever he entred into the heard of Swine, and so hur­rieth thee into base lasts, as he carried them headlong into the Sea.

CHAP. III. Their want of Despair in Self.

IF Men are sensible of their sinne and miserie, Few humbled Souls. Rom. 10.3 yet how many are going about to establish their own righteous­ness? Though some are convinced of the ugliness of sin, of [...]he miserie by sin; yet they are not fully con­vinced, that the covenant of works requires perfect, personal, and corstant obedience, that it admits not of repentance, that it accepts not of the will for the deed; Gal. 3.10. but Curseth every one that continueth not in all things, which are writ­ten in the Book of the Law to do them, so that if there be a failer by a vain thought, the con­ditions [Page 20]of that covenant are broken; and no­thing, save fearful expectations, should seize on such a Soul. Few (I say) believe this; but though they are bankrupt Children of Adam, yet they hope by their pedling Wares to set up again, and maintain themselves, without being beholden to any other, for the procuring of their salvation; hence they pray, who were prayerless before; hear, and (perhaps) with much diligence, who were wont to play away the Sabbath and Ser­mon time; and reform in many things; and now, Soul, take thine ease, thou hast go [...]ds laid up for many years, yea for eternity; thou art converted sure, and so think all the Neigh­bour-hood; O! what a change is here? The man was a Drunkard, not so now; an Adul­terer, a prophane Belial; but now civilized, yea a devout man: Serious, that was flashy before; and touching the righteousness which is in the Law, Phil. 3.6.blameless. Now he is alive in­deed; his Conscience is pacified, which be­fore troubled him; he can hear the Word gladly, which before was burthensome to him; he can pray with affection, and with some de­light, when before all the Ordinances of Heaven were tedious and intollerable bur­thens to him. Now he thinks, Sure I have life within me, I am not dead. He sees not all this while, that he must have life from without, and ability from without: He doth not yet say, Psal. 38.4. Mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me. Psa. 40.12Mine iniquities have taken hold [Page 21]upon me, so that I am not able to look up. No, no he can look up with confidence, and call God Father; Job 12.6. and though sometimes he pro­vokes God, yet he is secure. He doth not see that he is dead, i. e. damned, 2 Cor. 3.5. and insuf­ficient as of himself to think any thing as of him­self, but all his sufficiency is of God. He thinks he is not utterly unable to make amends for his sins, not quite dead, for he can pray, &c. He sees not, that it is as easie to make new Worlds, as to put up one acceptable Prayer to God. He sees not, that he needs an Al­mighty power to enable him to perform his duties, and infinite satisfaction to discharge him of his debts. He is somewhat sensible of his danger by sin, Isa. 63.1. but he eyes not him that is mighty to save. He looks for help within, but not without. He sees no absolute ne­cessity of Christ all this while. He sees not, that all his righteousnesses are as filthy raggs in Gods sight, Isa. 64.6. and that all his duties fill up the Catalogue of his sins. He sees not, that there is no Salvation in any other, save Jesus Christ, Acts 4.12. because there is no other Name under Heaven, given among men, whereby we must be saved. He hopes to goe to Heaven through doors of his own, the door of Repentance, the door of Reformation, the door of good Works, &c. hence he takes hold of the mercy of God, and the promises of pardon, Isa. 55.7. Let the wicked for­sake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, yea he will abundantly pardon. ‘Thus have I done, [Page 22](saith this awakened person) and now my Case is good. O! I would not be in mine old myres for a World: O! what a change is here? I was a careless Wretch, careless of God, and my Soul, careless of praying, reading, hearing, &c. not so now.’ And now that the house, Matth. 12.43, 44, 45.out of which the unclean Spirit is gone, is swept and garnished, he car­rieth it high, and little thinks he, that seven worse Spirits are entring in. This is the case of multitude of Professours, whom Christ will never seek nor save, Luke 19.10. for that they are not lost, they are not succourless and helpless, they think they may save themselves from wrath to come. They see not, that there is a Satisfaction to be made to Divine Justice, which they cannot make; wherefore their hopes are from their reformations, not from Christ; their peace is from their performan­ces, not from Christs blood of attonement: All these have I kept from my youth up. Luke 18.21. Hence he is consident, not from Christs coming under the Law: hence he is diligent in Prayer, &c. but careless of the way of Faith; hence he blesseth himself in his own performances, and is no way taken up with what Christ hath done and suffered for him. Moses is magnifyed, and Christ is slighted: Duties are set up, and Faith neglected: Works advanced and cryed up, and Faith is little heeded or look'd after. How few are there, who count themselves wholly destitute of every good thing, that should make them acceptable unto God? They lay not the weight of Salvation upon the [Page 23]grace of God by Jesus Christ, but upon some­what that comes from themselves: they will have a Bridge of Duties, that shall carry them over the Gulph of eternal miserie: they hope to quench Hell Fire by their tears Alass! some years agoe, you might as well have drawn Water out of the Flint, as tears from them; but the case is altered: ‘I was blind, but now I see the deserts of sin, which I saw not before; I see it is a fearful thing to sin against God, and now I bewail my sins, and am sorry at heart for them; sure my condition is monded, I thank God I am not as other men, nor as once I was my self, I hope by my tears to wash away my sins.’ All the while Christ lieth without doors, the Soul is a stranger to Faith in Christ, he sees not his insufficiencies, he sees not his unwor­thiness to goe to Heaven and Glory, he sees not his inability to think a good thought, he hopes without a Christ he can do something. If he did judge his condition hopeless, he would tremble, and have no rest in himself, till God hath delivered him; he would see an absolute necessity of obtaining Christ and his righteousness, and he would be put off with nothing else. But O! how hard a work do Ministers find it, first to take off men from their sins, and then from considence in their duties? We tell men, Christ will have no sharer in the glory of saving lost man; but people will at least have their works and Christ to divide the spoyles, to share in the glory of bringing back lost Souls to God. We ad­vise [Page 24]men to lay no weight on their duties, b [...]t to lean alone on Christ's merits; but in vain. Christ saith, If yee seek me, let these go their way, these duties as well, as these sins; but the deaf eare is turned, and we find it much easier to perswade men, their sins will damn them, then their duties, whilst Christ is there­by neglected.

CHAP. IV. Their miscarriages about their Soul­troubles.

IF the Spirit of the Lord have convin­ced men of their danger by their sins, Miscarria­ges about Soul­troubles. and their own righteousness; that they still see God angry with them, and if their Souls remain under trou­ble and disquiet; yet are they not guilty of some, if not all, of the following miscarria­ges?

1. Few iustifie God. How few are there that justifie God; Few accept of the punishment of their iniquities, they do not clear God, as they should, from all unrighteousness. Commonly proud hearts swell and fume against these methods of God. Though the filthiness of their hearts be laid open before them, yet they fall not down [Page 25]upon their faces in the acknowledgement of their unworthiness of mercy: few charge themselves, and acquit God. They cannot be brought to give God the glory of his righteousness, if he should condemn them to the pit of hell: they do not willingly and up­rightly own the desert of damnation, and charge themselves with it, as their due porti­on, and most just inheritance. Lam. 3.30. Mic. 7.9. Ezra 9.13. Dan. 9.7, 8. Few give their cheeks to him that smiteth, as the Church did: they do not say, I will bear the iudigna­tion of the Lord, because I have sinned against him, or with Ezra, thou hast punished us lesse than our iniquities have deserved, or with Daniel, O Lord! Righteousnesse belongeth un­to thee; but unto us confusion of face. How seldome do you hear Professours with this Confession in their mouths, ‘Lord, I am thy creature, and thou mayst do with thy creature what pleaseth thee; It pleased thee to put thine image on me,Eccl. 7.29. Isa. 52.3. to create me up­right, but I have sought out many inventi­ons, I have sold my self for nought, I have preferred the Devils work before thine, and therefore thou mayst abhor me, and give me my portion among the damned crew, and if I feel some sparks of hell fire (in thy wrathfull present frowns) it is of thy rich patience and mercy, that they are but sparks; if thou cast me off for ever, it is but what I have deserved long ago; it is of the Lords mercy, that I was not hur­led from the womb or cradle to hell, be­cause of my native sinfulness; but wo is me, [Page 26]I have provoked the pure eyes of thy glori­ous Majesty dayes without number, I have been a Rebel of a long standing against thee, my will hath been justling and quar­relling with thine these many years, and therefore if I be sent to hell, thou art righteous and clear when thou judgest, Psa. 51.4. I can blame none save my self, if I perish ever­lastingly, though I have many fears and sorrows on me; yet blessed be God, they are not the sorrows of hell, thanks be to the Lord, that I am not yet among the damned ones, roaring in the Pit of hell.’ Few believe they deserve damnation; hence Souls are murmuring at any affliction, at the loss of an Husband, Child, Estate, &c. as if God had dealt hardly with them, in depri­ving them thus.

How few Professours, Few wil­lingly un­der Soul­trouble. Hos. 2.6. Rom. 8.15.when under Soul­troubles, are willingly under them? They see not the advantage of having their way hedg'd up with these thorns. They do not receive the Spirit of Bondage. They do not accept this punishment; They take it not kindly at Gods hands. Their troubles are involuntary, few kindly works that I meet with among awake­ned and startled Professours; they are held in the chains against their will. How many are afraid of sorrow for sin? Some think it will spoyl good faces, and their beauty may he lost through their troubles; but others think it will bring them to despair, and there­fore farewell to such a Preacher; he is too terrible for their Souls. Hence Saul must [Page 27]have his harp to divert him, the Cards must be taken up again, some merry Books, some Ro­mances must be read, perhaps a Play may be seen, jovial frothy Company must be called in, and all this, to divert the Soul from mind­ing its danger, lest it be swallowed up of grief, or some unskilfull and unfaithfull Em­perick shall be sent for, to sow pillows under him, that he may sleep the quieter. Few (Daniel-like) when their cogitations much trouble them, Dan. 7.28. so that their countenances are changed in them, keep notwithstanding the matter in their hearts. How few are active in their Soul-troubles? Retire, and go alone that they may search the Scriptures, and ran­sack their hearts in order to contrition and humiliation of their hearts? How few are gladded by any portion of Gods word, that brings their sinfulness and self-fulness to re­membrance, and causeth any meltings of heart, and humblings of Souls under it? How do some Professours quarrel with their Mini­sters, and snarl at the Books, that give them trouble of Spirit?

3. Few mourn on spiritual accounts. How few mourn for Sin upon Spiritual accounts? That their God is dishonoured (their good and gracious God, who hath done so much for them, &c.) doth not chiefly cut their hearts; Against thee, Psal. 51.4.thee only have I sin­ned, and done this evil in thy sight; but per­haps they are troubled for wronging them­selves, endangering themselves, &c. They cry as dogs: when they have done a fault, they fear the whip, and so they houle.

4. Few re­forming and be­lieving mourners. How many Professors mourn for their sins, yet live in the continued practise of them? Notwithstanding their tears; yet their hearts are in league with their lusts: Thus, like the Scolds at Billingsgate, they are soon out, soon in again with their lusts; but few whilst mourning for their sins are sollicitous and carefull which way God may have satisfaction for the injuries, that have been done unto him: The mourning of many Professours last no longer than the trouble of Conscience: as soon as the guilt of sin is removed (as they hope,) their mourning ceaseth, though the strength of sin be as greatas ever.

5. Few seek comfort aright. Among the multitudes professing Religi­on, how many seek for grace, in order to their comfort? (Joy, Peace, Comfort, being their great end) but how few seek for comfort in or­der to grace?

6. Few mourn for unbelief. How few mourn for their slightings of Christ? (It is more natural and so more easie to mourn for sins against the Law, than those again Christ and his Gospel;) Therefore if there be many tears shed for neglect of Pray­er, for Theft, Perjury, &c. yet how few are found mourning for undervaluing and reject­ing Christ and his Tenders? whose Soul cries out, ‘O! how unkind have I been to Christ? O! that he should come out of his Fathers Bosome for me, come under the Law, yea Dye for me; and yet I should keep him out of dores: that the Son of God, that the brightness of the Fathers glory, and the express Image of his person, [Page 29]the upholder of all things by the word of his power, Heb. 1.3when he had by himself purged our sins, and sate down on the right hand of the Majesty on high, should stoop so low, Rev. 3.20. as to stand at the door, and knock, and yet that I should not let him in; break heart, break into small dust, be trembling all over for thy unkindnesses to so great, so rich, so good a Friend. O wretch that I have been! What! more kindness to my Dog, my Cat. &c? If my Dog be whining at the door, he hath admittance, and yet thou shut out; O. I abhorr my self in dust before thee. I meet with few of these mourners.’

CHAP. V. Their ignorance of Christ: their serving their turns of Christ: their making base capitulations with Christ.

1. HOw many are ignorant of Christ, Too too many Ig­norant of Christ.and of what use he is to perishing Souls? They know no more the Gift of God, than the Samaritan Woman did: they know not what an excellent gift Christ is, John 4.10. that he is the Fountain of living Water, and therefore ask nothing of him. It is one thing to hear of a Christ, and another thing to know Christ. How [Page 30]few know Christ to be their only Life? If you did believe, that he that hath the Son, hath life; 1 Jo. 5.12.and he that hath not the Son of God, hath not life: And that who so findeth me (Christ) findeth life, and shall obtain favour of the Lord: Prov. 8.35, 36.But he that sinneth against me (Christ) wrongeth his own Soul; all they that hate me (Christ) love death: Upon such a Conviction, what would you not give for Life? Esau will part with his Birth-right, to preserve his Life. The Woman will part with all her Estate, to recover health, and to secure her self from the grave. Of all blessings we value Life mostly, but few have such esteems of Christ. Few can say, as Paul, What things were gain to me, those I counted loss for Christ: Phil. 3.7, 8, 9.yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ; and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, 1 Cor. 2.2.the righ­teousness which is of God by faith. I deter­mined not to know any thing, save Jesus Christ, and him crucified. Psal. 73.25. Or with David, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Few look on Christ as the Original of their Life, that they must live, move. and have their being in Christ, and from Christ alone; that they are dead without him; and hence their desires are not after him. If you knew, that you [Page 31]want Christ more than Bread and Water, then would you cry out, Lord, give me Christ, None but Christ, None but Christ, in him is my help, in him is my salvation. He is the Authour of all our good affections, and of all our gracious abilities; but alass! blind man sees him not in his usefulness. Cant. 5.9 What is thy Beloved more than another Beloved? He hath no form nor comeliness; Isa. 53.2, 3.and when we shall see him, there is no beauty, that we should de­sire him. He is despised and rejected of men. Men must dye, and be damned, without a Christ; but they know it not, they know no good that Christ is, and no good that Christ brings.

Secondly, Many serve their turns of Christ. How many serve their turns of Christ, close with Christ for their own ends? When men have served their turnes, one of another, away they goe: so these, troubles they have, and ease they would have; they have stayed off from Christ as long as they could; they have tryed worldly Comforts, they will not do; they have tryed Duties, they will give no rest; and therefore, in the terrours of their Spirits, they must have Christ, so much of him, as may give them quiet and rest. Men are weary of the bands and setters, wherein they are held under the Law; they would fain be delivered from Sathan that tor­ments them, and from the sins that now stare them in the face; they groan under the weight of the wrath of God, but not under the body of sin; Sathan as a Tormentour is un-welcome, but as a Tempter is still liked well enough. [Page 32] ‘O! I am afraid I shall to Hell. O! if there be no other way to escape, but through Christ, O! then for a Christ, then Sermons and Ministers are welcome, in hopes of bringing in (not so much a Christ, as) peace, and comfort to the troubled Spirit.’ So that men use Christ as sick men take meat, not for love of it, or liking to it (for their Stomachs rise against it) but for fear of death, which makes them force themselves to eat. Though many come to Christ, it is by constraint, not willingly; not with delight, not as an healthy man comes to a full table, to feed with pleasure. Many to avoid a greater mischief, to avoid damnation, to avoid eternal torments will to Christ in their sore extremities: they will then make large confessions, take up great resolu­tions against their sins, pray to God, and with vehemency and constancy, so as they never prayed before; but upon ease to the impostumed matter, upon recoveries out of their troubles, they become if not profane, yet worldly and negligent of Christ, his Person, his Laws, his Concernments. They have of Christ what they came for: They come to Christ, as some come to Shops, not to have all in the Shop, but what they immediately want: They want com­fort, and therefore they venture as the Leapers to the Camp of the Syrians, they had no love to them, they counted them their Enemies; but if we stay here, we perish; or as Ladies use Litters, to carry them over the [Page 33] dirt; or as we use a Penthouse, during the Storm, and then Farewell; or as Passengers the Boat, they cry vehemently a Boat, a Boat, and as soon as they are Fetryed over the deep, farewel to the Boat, they think no more of it. When he slew them, then they sought him: Psal. 78.34.and they returned and enquired early after God. Then, never before, and never after. Un­doubtedly, multitudes have been affrighted to Christ, who were never truly and throughly converted to him, and have left their Sins from compulsion of their judgement, not from the propension of their will; not from any love they have borne to Christ: they love to be safe, but still hate to be holy. O! O! how many are herein deluded, who have pretend­ed a great deal of love to Christ, whilst base Self, the love of pleasure and ease, and to be exempted from horrours and fears, hath been the Bias that hath drawn them to Christ? I appeal to thy Conscience, whether Christ be valued, be look'd after, save in a strait? When trouble is upon thee, then this Physi­cian is sent for; but when the pang is over, the Physicians company is too chargeable, is no way desirable; the sooner he turns his back, the better. When Women are great with Child, and when, Men and Women both, hear it thunder, and see it lighten, when the Arrows of the Lord fly thick, and a great mortality is sweeping many to the Grave, O! then how shall I get Christ? then Books are read, Sermons heard and valued, Prayers not neglected; but when the fears of [Page 34]death are over, Psal. 4.6. Ephes. 5.16. O! then who will shew us any good? Then Redeem lost time, not for God and Souls, but for the World; then head and ears in the world again, then secret Prayer is neglected; then the Bible lies in a dusty cor­ner, not viewed, till the next storm arise; and then Christ must be awakened with, Ma­ster,Mark 4.38.carest thou not that we perish? I will tell you what your Ministers have told you be­fore, Sin and the World were your Companions in days of health, ease and peace; and Christ your desire in cloudy days. Is it not so? If Christ in the day as well as in the night, lies chief between thy breasts, thou hast cause to say, Bless the Lord, O my Soul, and all that is within me bless his Holy Name. But I fear most pitch on Christ for themselves, and not for Christ. Christ in the time of Contagion shall go for something; but Christ in dayes of health and ease shall be valued no more than a meer Chimara, a Cipher, a Nothing. It is one thing to take Christ to pacifie the Conscience and another to take him to purify the heart. An unquiet Conscience is to most a greater burden, than an insensible, seared, and pol­luted Conscience, than an impure heart. Oh! Repent of thy juglings with Christ. Psa. 78.36. They did flatter him with their mouths, and they lied unto him with their tongues. They pretend to come to Christ, in order to service and obedi­ence, when all the while they serve themselves on Christ. Base Ca­pitulati­ons with Christ.

Thirdly, How many have base Capitulations with Christ? Many come running to Christ, [Page 35]and ask him, (as the man in the Gospel) Good Master, what shall I do, Mark 10.17.21, 22that I may in­herit eternal life? Christ tells him and them, Gee thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come, take up the Cross, and follow me; But as he, so they are discontent­ed, And he was sad at that saying, and went away grieved, for he had great Possessions. Undoubtedly many Hypocrites have some glimpse of Christs glory, and they run to Christ, whilst others deride him; but they like not the Price that Christ sets; They would have Christ on their own terms. Christs terms are to have the Heart; My Son, Prov. 23.26.give me thy heart: Do not lend it only, but give; give it chearfully, give it presently, give me it now: Now, that it is called to day, To day, Heb. 3.7, 8.if ye will hear his voice, harden not your hearts, as in the provocation. Give me thy heart, to be framed and fashioned by me, to be stamped and sealed by me; be no longer thine own: I will not be content thou lend me thy heart for a Sabbath, or for a day of Prayer, and then that thou call for thine heart again, and bestow it upon thy lusts; give me thine heart, and do not sell it for base ends, for base respects; give me thine heart, do not keep it to thy self; lay up and leave thine heart in my hand, for me to keep it for thee. But alass! how shamefully do we break with Christ? We would live as we list, and do as we list. We are content to give Christ the body, the outward man, the ear, the tongue, the [Page 36]head, &c. but we reserve our heatts for the service of the World and of Sin: or if we are perswaded to give the heart; yet it is but a devided heart, not the whole heart, but a piece of it. Mat. 22.37. Thou shalt love the Lord thy God with all thine heart, saith Christ; but Pride, Covetousness, and Voluptuousness would fain have a share; hence no [...]l closings be­tween Christ and many Professors; Christ and they part. They, as some Customers, seem to commend the wares, but they like their money better. Few see themselves so mi­serable without a Christ, as to come up to the price. Their cursed Leagues with base Lusts bind them so fast in Chains, that they cannot, they will not come up to Christs proposals, to Christs demands; they will treat with Christ on no other terms, unless they may have the pleasures of Sin, and may fulfill the lusts of the flesh; but if Conscience be disquieted, and troublesome, then they make new offers; they will leave many sins, they will except but one; There is but one ex­ception they have, and if that may be accep­ted, then they are Christs; they have but one reserve. These Swine are contented to escape the pollutions of the World, 2 Pet. 2.20, 22.through the know­ledge of the Lord and Saviour Jesus Christ, so they may have one mire to return to, and wallow in. If Christ will stoop to these terms, then welcome Christ; if one sin and Christ may share the heart betwixt them, the man is con­tented; but few are contented, that every knee should bow, that every sin be parted from. [Page 37] The Lord be mercifull to me, If I bow in the house of Rimmon. No, saith Christ, All, or none. If the Conscience be not quiet upon this; then, as Marriners throw overboard their goods, their Jewels, their Bales of Silk, and other pleasant wares in a Tempest, to ease the Vessel, which they wish for in a C [...]lm, and labour to fetch up again, if it be possible, when the Storm is over: So many Professours will part from all the practice of sin, throw all over-board, as the Marriners did Jonah, though much against their wills, in hopes of riding out the storm, 2 Pet. 21.22. and then wish for their lusts again, yea with the Dog, return unto the Vomit, and with the Sow to wallow in the Mirc. Doubtless many, (like him, who had a mind to his Kinsman's land, and would have paid the purchase-money, but liked not the terms of marrying Ruth.) They would have Christ buy the purchase of their duties: they hope by the Stock of Pray­ers, Tears, and Obedience to purchase Christ; but will not match with Christ, and have the Inheritance by that way of conveyance. That man liked Ruth's means, but not Ruth's person, and many like somewhat of Christ, but not his Person, not all of Christ: they like Christ's pleasant Summers, but not his pinch­ing Winters; love and like his Heaven, but not his severe Commandements; they like his Sacrifice, but not his Service. Many Ped­ling Customers Christ hath, but few, very few, who will come roundly up to Christs offers, and take all off his hands. They would take [Page 38]off his Mercy, his Peace, his Righteousness; but not his Spirit, his Grace, his Holiness, &c. What saith Christ? ‘If you will have my Comforts, you must have Me too; if my Pardons, my Person too; you must take Me, as well as Mine; you must have Me, as well as my Heaven.’ This makes many go away sorrowfull. Again, ‘If you will have me (saith Christ) you must be at some cost, at some pains and trouble to enjoy me: nothing of Me, or Mine is got without difficulty and industry; your cold Prayers must not suffice, your lazy hearings are not enough: you must watch your hearts all the day long, you must make a Covenant with your eyes, and keep your lips, as with a bridle. Are ye so contented? Oh! no (saith the slothfull Professour) I would go to Heaven on a Feather-bed, I would be contented to Pray now and then, Morning and Evening, so I may be at my own dis­pose all the following hours. Hearken (O Daughter) and consider and encline thine ear; Psal. 45.10, 11.forget also thine own people, and thy Fathers house. So shall the King greatly desire thy beauty; for he is thy Lord, and worship thou him. Three Alls I expect you part with (saith Christ.) 1. All your sinfull lusts, all the wayes of the old Adam: Our Fathers house. Ever since Adams apostasy, God and man have parted houses. Ever since, our Fathers house is an house of ill man­ners, Isa. 55.7. an house of sin and wickedness. Let the wicked forsake his way, and the unrighte­ous [Page 39]man his thoughts: and let him return un­to the Lord, and he will have mercy upon him; and to our God, for he will abundant­ly pardon. 2. All your worldly advantages. By faith Moses when he was come to years, Hebr. 11.24, 25, 26.re­fused to be called the Son of Pharaoh's daugh­ter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in E­gypt; for he had respect unto the recompence of the reward. If any man come to me,Luk. 14.26.and hate not his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my Disci­ple. He that hath all these must be ready to part with all; they are joyn'd not dis­junctively, but copulatively. 3. All self, self-will, self-righteousness, self-sufficien­cies, self-confidences, and self-se [...]sings. But, Oh! how do many pretenders to Christ hate these Proposals? I can tell you what many of your tearms are; I will have a Christ, if I may live as I list, and love as I list, and walk as I list; Ile indent with Christ to make much of him when my Con­science gnaws and troubles me, so I may but dismiss him, when I have sung Lullaby to Conscience.’

CHAP. VI. Their delays to close with Christ.

4ly. Many de­layers to believe. HOw many do delay in their coming to Christ? And O! what indignities are herein put upon Christ? How long doth he stand at the dores of sinners, ere they let him in. Cant. 5.2. Hebr. 3.7. Jam. 4.14. Mark 16.16. 2 Cor. 6.2. Gen. 6.3. My head (saith Christ,) is filled with dew, and my locks with the drops of the night, Though he limit linners to a day, To day if ye will hear his voice, &c. Though our life be even a vapour that appeareth for a little time, and then vanisheth away, ready every moment to expire; though we must needs perish and be damned, if we believe not in him before we dye; He that believeth not, shall be dam­ned; though now is the accepted time, though the Spirit may never invite more: My spirit shall not alwayes strive with man; though we are not sure of one day of grace more; yet how do many hazard their eternity rather than they will be yet beholding to Christ for Life and Salvation? Though they may have his Righteousness, his Redemption, his Spirit, his Image, his Heaven, his Glory, his Love, his Honours, his Inheritance by coming to him; yet what trifling delays are mens hearts [Page 41]filled with? Though they are actually con­demned by the Law for their Capital Offen­ces, for high Treason against the Majesty of Heaven, and pardons be offered freely by Jesus Christ unto them, if they will but ac­cept of him and them, yet so is Christ fall'n in the accompt of them, who yet are nominal Christians, that they will hazard their Souls, rather than they will yet be so much behold­ing to Christ. This desperate enmity against Christ and his offers is the condemning sin. This is the condemnation, Joh. 3.19.that light is come into the world, and men loved Darkness rather than Light, because their deeds were evil. All other sins are nothing to this; what? when God hath limited thee to A day, wilt thou, darest thou carelesly mispend that one day, when thou art not sure of another? Believe it, your trifling delays are more hideous sins, do more stain your souls, and provoke God, than drunkenness and unnatural lusts in such, as ne­ver had one of your Calls. How darest thou, having so many wayes transgressed against this God, having provoked him to wrath by so frequent breaches of his Holy Law, to add to all these iniquities thy trifling delays of coming into Christ, that thou maist be par­doned? How durst thou, when lying under the wrath of a justly incensed God, send away Christ as Faeli [...] did Paul, with Go thy way for this time, when I have a convenient season, I will call for thee: when (wretch) is that con­venient season? Is it then, when thou hast ser­ved the Devil some weeks, months, or [Page 42]years longer? When thou hast spent all the flowre of thy time and strength in the service of Hell? Must Then Christ have the dregs of thy time? Must he have nothing but Sathans leavings? O! Doubtless for these delays is Christs wrath ready to be powred out upon this Nation to the uttermost. The Lord Je­sus shall be revealed from Heaven,2 Thes. 17.8.in flaming fire, taking vengeance on them that obey not the Gospel of our Lord Jesus Christ: By delaying to hearken to Christs calls and invitations thou tellest Christ to his face, that he is not altogether lovely, that he is not the fairest of ten thousand, that there is somewhat in Sins service and the Devils, that is more desirable than what can be had in Christs. And canst thou imagine such Blasphomy, viz. (To tell Christ to his face, that thou valuest thy lusts above the enjoyment of him,) is not pro­voking? O! if ever these come over fully to Christ, if Christs patience be extended yet longer, and they be at length wone to him; How will they befool themselves that they came into Christs service no sooner? Nimis sero te ama [...]. ‘O! I have loved thee too late. Oh th [...] [...]oy, the unspeakable Joy I have lost! Oh the peace, that I might have had! Oh the assurance of Gods love, that my Soul might have been filled with! Oh the experiences of the grace of God, that I might have had, if I had come into Christ on Christs first call and intreaty! Oh the opportunities of service, that I might have had, when the marrow was in my bones, [Page 43]when I was young and fresh for duty! Oh! Lam. 3.27. How good had it been if I had born Christs yoak (sooner) in my youth? O the many sins that I have been guilty of! Oh! how long withstood I the Grace of God, and grieved the Spirit of God? Oh! What a burden was I to Christs Ministers, and much more to Christ himself?’ But God alone knows, how soon his Spirit shall cease striving with these poor Souls, and how long they shall be within a capacity of obeying the Heavenly Call. The Jewes have a Rule, that if a man vowes any service to God before he dyes, he must do it presently, because he may dye present­ly. Rev. 6.8. Death and Hell are described coming on Horseback, in full speed: Ask thy self there­fore Jeremiah's question, Jer. 12.5. Can I out-run or escape these Horsemen? However, through the great and wonderful averseness there is in mens hearts from Christ, they stay and linger, like Lot in Sodom, that if God do not work a miracle upon them, and for them, they will perish in the flames. They know what the foolish Virgins lost by their delayes; all is one, no coming to Christ, as long as possibly they can make any shift to live without him, and until an Almighty power exert it self on their Souls, to make them willing of a Christ. One hath a Wife, another a Yoak of Oxen, all of them some business or other to detain them for the present from Christ. They do not utterly deny to come, but at present they have such employments, as that they have no present [Page 44]freedome to wait upon him. The Son of God must dance attendance on them, they must be banqueting with the Devil within, and Christ must stand without, yea wait their leasure, till they receive him in. There are several sorts of these delaying Professours.

1. Delayes to come to Christ. Some (and they the worst sort) from their great love to their lusts, and to the com­forts and sensualities of this life, which they fear,From love to worldly Lusts.when they are under Christs yoak, they shall be bereaved of, delay coming to Christ. Sin hath so rooted it self in their hearts and af­fections, that they are loth to take a final farewell thereof, loth to mortifie their earth­ly members; Sin is so prevalent with them, that they had rather part from their right eye, hand, and foot, than part from their sins; hence they choak their Convictions what they can, admit of any pleasures and diversions, to wear out the impressions that are made in their Consciences, that they may still lodge sin in their bosomes, and not come to Christ; hence they labour to quench the Spirit of God, and through the prevails of spiritual sloth, will not use the means, whereby they may be fully converted to Christ. They pretend they are desirous of Christ, only they doubt whether Christ is willing to receive them; but that which lieth at the bottom is this, they are loth to leave their darling lusts, and loth to pray and watch their hearts, and to do what God re­quires and expects at their hands, in order to Conversion. You may imagine God is highly provoked hereby; for God to send his Son [Page 45]unto you, the best Jewel that ever lay in his bosome, and for you to neglect and undervalue him, and preferr swinish lusts before him, 'tis a plain argument, that you never saw sin aright in its nature and effects, and that you do not credit God in his discoveries of the glory of his Son. You do not believe you are so miserable without a Christ, as indeed you are; you slight the greatest Gift, that ever God conferr'd up­on the children of men; you make void the great counsels of God, all the thoughts of his wisdome and grace, in contriving such a way, as by Jesus Christ, to save you from wrath to come; you also frustrate the expectations of God, Mat. 21.37. for Surely (saith God) they will re­verence my Son; whereas, by your trifling delayes, you tell God and men, that you be­lieve not any advantage you shell have by the Son of God; you think it will be to your loss, to receive in the Lord of glory. He tells you, Psal. 36.8. Ye shall be abundantly satisfied with the fatness of his House, Cant. 5.1, 3.and ye shall drink of the Rivers of his Pleasures. He tells you, He hath ga­thered his Myrrh, with his Spices; He hath wine, milk, and honey. You cry out, Prov. 24.33. I have put off my Coat, how shall I put it on, &c. A little more slumber in the Devil's Lap, a lit­tle more folding of the hands to sleep. You are told of Joyes unspeakable, and full of glory; 1 Pet. 1.8. Phil. 4.7 John 17.3. of Peace that passeth all understanding; of eternal Life by knowing Christ. You are told, you can never be reconciled unto God, but by Christ; that he must end all Controversies between Christ, and your Souls; that He is [Page 46]able to save to the uttermost,Hebr. 7.25. Psal. 19.10. Acts 24.25. Luke 14.18. Jo. 8.24. Jo. 3.36. Pro. 8.34, 35. Rev. 3.20.all that come unto God by him; that His Word is more desirable than gold, yea, than much fine gold. But all this prevails not with you. When I have a convenient Season, &c. Yet I cannot, I pray have me excused. He tells you, If you believe not that I am he, you shall dye in your sins; and that he that believeth not the Son, shall not see life, but the wrath of God abideth on him, yet delayes still. He tells you, Blessed is the man that heareth me, and who so findeth me, findeth life, and shall obtain favour of the Lord. Behold, I stand as the doer and knock, if any man hear my voice, and open the door, I will come to him, and will sup with him, and he with me. Jo. 6.35I am the Bread of Life, he that cometh to me, shall never hunger, and he that believeth on me, Ephes. 2.19. Jo. 1.12shall never thirst. He tells you, Of Strangers and enemies, you shall be­come Children, and yet this seems a light mat­ter, to be so near related to the King of Kings. Is not this Englaeds great Provoca­tion, to refuse so great an honour and dig­nity? Rom. 8.1 He assures you, There is no Condemna­tion to them that are in Christ. And shall he not condemn Wretches, that slight the Par­dons that are offered to them? Hebr. 10.29. These must expect a double wrath. Of how much sorer punishment shall they be thought worthy, &c.

2. From be­lieving Satan be­fore God. Others, in imitation of the old Adam, believe the Devil before God, credit his Sug­gestions, beyond all Gods Discoveries. O! O! What a black grain'd Sin is this? Saith the Devil, You have sinned against Light, and [Page 47]therefore Christ will not favour you: Saith God, Let the wicked forsake his way, Isa. 55.7and his thoughts, and I will abundantly pardon. Saith the Devil, You have sinned more than others, you have provoked God exceedingly, and therefore never hope for saving benefit by Christs death: Saith God, Cease to do evil, Isa. 1.16, 17, 18.learn to do well, come now, and let us reason together, though your sins be as scarlet, they shall be as white as snow. Saith the Devil, You have sinned not only against the Law, but a­gainst the Gospel, you have neglected Christ: Saith God, Luke 12.10.Every sin against the Son of man shall be forgiven. Saith the Devil, You have no right to Christ, it is in vain to come: Jo. 3.16 Saith God, Whosoever believeth shall not perish. Saith the Devil, Your day of grace is past: Saith God, To day, whilst it is called to day, Hebr. 3.7, 13.hear his voice. Saith the Devil, God never in­tended you good, you are a Vessel of Dis­honour: Saith God, As I live, Ezek. 33.11.I desire not the death of a sinner, but that he turn and live. Now I pray consider, whether God takes it kindly at your hands, John 8.44. Titus 1.2. that you should lay more weight on the Father of Lyes, than on the faithful God, who hath promised, and can­not lye; who must cease to be God in that ve­ry moment, wherein he ceaseth to be true. You perhaps deceive your selves with the Pharisees Comforts, Luke 18, 11. You are not as these Har­lots, as these Publicans, no Drunkards, &c. but little think that you put the Lye upon God. You believe the Enemy more than the Friend. O! what a Provocation is this?

3. Through Pride. Rom. 10.3. Others, through the pride of their hearts, will not come (as yet) unto Christ. They have no mind to submit to the Righteousness of faith. He is judged a proud man (without a Jury sitting on him) who when Condemned will not submit, will not stoop so low as to ac­cept of a Pardon. I must indeed correct my self, men are willing to be justified; but they would have their duties to purchase their peace and the favour of God: they scorn to be beholding to Christ. Thousands will dye and be damned rather than they will have a pardon upon the sole account of Christs Me­rits and Obedience. O the cursed Pride of the heart! When will men cease to be wiser than God? To limit God? When will men be contented with Gods way and method of sa­ving them by the bloud of the Everlasting Covenant? How dare men thus to prescribe to the infinitely wise God? Is it not enough for thee that thy destruction is of thy self? But must thy Salvation be of thy self too? Is it not enough that thou hast wounded thy self? But wilt dye for ever, rather, than be behold­ing to a plaister of free grace? Wilt be dam­ned unless thou mayst be thine own Saviour? Jo. 3.16. God is willing (So God loved the World, that he gave his Son) Art thou so proud, as that thou wilt not be beholding to God? Thou wilt deserve, or have nothing. What shall I say? Rev. 3.17. Poor thou art, and yet proud, thou hast nothing but wretchedness and mise­ry, and yet thou art talking of a Purchase. This is a provocation. God resisteth the proud, [Page 49]especially the spiritually proud. He that is proud of his Clothes and Parentage, is not so contemptible in Gods eyes, as he that is proud of his Abilities, and so scorns to submit to Gods methods for his salvation by Christ and his righteousness alone.

4. Others, Through hopes to prepare them­selves, and make them­selves fit for Christ.through their ignorance and weakness stay off from Christ, in hopes of working that, which cannot be wrought without a Christ. Were their hearts so humbled and melted, as such and such are, could they see all their sins subdued, were their hearts more fitted and prepared for to lodge so great a Friend, they would then close with the Pro­mises, with Christ; whereas they should come to Christ, as soon as they apprehend they are poor, blind, and naked, Rev. 3.17, 18. for them lie calls and invites. But alas! a sight of their wants, is a barr to their coming. They would have the Fruit first, and then the Tree; have their hearts purified, and then come to Christ (Who is appointed by God to be Sanctification to them.) God comes, by his Spirit, to con­vince them of their sinful nature and weak­ness, on purpose, that they seeing their ne­cessity of Christ, might flye to him, as their City of refuge, and they are driven farther off by the sight of their sins and unworthiness. Whereas they should come to Christ, as to a Magazine and Store-house, and wait on him, in the use of means, for the broken heart, the pure heart, and all other spiritual mer­cies, which their Souls are yet destitute of, but they will not. O faithless Generation! [Page 50]How long shall I be with you?Mar. 9.19.how long shall I suffer you? Christ is put to the utmost of his patience, to bear with Unbelief.

5. Through seeming modesty. Others, through some kind of seeming modesty and tenderness, delay in their coming to Christ. They are afraid of abusing the ho­liness and justice of God, if they should hope for any privilege in the blood of Christ, and mercies of God. ‘What mercy for me? me a proud wretch, an unclean wretch, an ene­my to God, a slighter of his Spirit? I de­serve nothing but Hell, what Heaven for me? I have affronted the Majesty of the great God, and what? This God bestow a Christ on me? Who can believe, that the Just God, who turned down the glorious Angells to Hell for one transgression, will save me, who have committed more sins in number, than the hairs on my head, than the sands on the Sea shore? And what, Mercy for me? Shall I have a Christ? Will Christ accept of me, who have wronged his Father and him for so many years toge­ther?’ O! how long doth many an awake­ned Soul hang in doubts and fears, ere it will venture upon Christs graciousness alone; and then, when the Soul hath long stood out, the fears increase. ‘I have refused Christ so long; to all my former transgressions I have added this, my puting off Christ and Salvation, when freely tendered, and therefore sure I may not now come.’ And now if Christ offers them mercy, still they are fearful; they cannot believe that Christ [Page 51]is serious and real. O! by these jealousies of Christ, you provoke him not a little. You are ready to say, This is too good news to be true: What is this, but to say, The Gospel is false, it is no true and faithful Word, 'tis not to be received with all acceptation, that Jesus Christ came into the World to save the greatest of sinners, blasphemers and perse­cutours of Christ? This is the great Sin that made Christ weep. You seldome find Christ weeping over the Idolaters of the World: I find him not weeping over Sodom and Gomor­rah; but if Hierusalem refuse Christ, this makes him weep indeed, Hierusalem, Luke 19.42.Hieru­salem, O if thou hadst known, even thou, at least in this thy day, the things that concern thy peace! Christ became a man of sorrows, Isa. 53.3 was acquainted with griefs, &c. on hopes he should see of the travail of his Soul, and be satisfied. It troubles Christ to see thee to goe about to make God a Lyar to his Son, and to be deni­ed thy loves and affections, for whose sake he submitted to his Fathers frowns. O! this sin of Unbelief hath great unkindness in it, Mar. 16.14. and therefore no wonder if Christ upbraids for it. A man is properly upbraided, when as the kindness that hath been done to him, is re­vealed to him, together with his ungrateful­ness. But what shall I say? So farr are Souls from coming to Christ, that they do seldome bewail this sin, and seldome seek to God for power against it; and though men pretend they cannot come to Christ, yet the truth is, they will not (so Mr. Fenner, in his willful [Page 52]impenitency hath abundantly proved.) The immediate cause of your not coming is not a natural deficiency, but a moral opposition of Spi­rit against Christ.

CHAP. VII. Their taking Christ partially: without con­jugal affections: and without considering the cost they may be at.

5ly. Many take Christ partially. IF at length men are perswaded to come to Christ, yet they take him partially, both as King, Prophet, and Priest. As their King. They are contented he shall rule in ma­ny things, but not in all. Their drudgery to one or two lusts must be preferr'd before Christs Scepter and Government: Some part of Christs Yoak of Commandements they will submit to; but are not pleased that Christ shall impose what they will; they pick and choose: here they will obey, in another thing I pray have me excused: few are brought to say, Lord what wilt thou have me to do? Any thing Lord, I am called to thy foot, as the man of the East was, ready to trudge af­ter thee to the ends of the Earth. As their Prophet. Here they divide too; many things [Page 53]they will learn of Christ, but they must part­ly lean to their own understandings, and be taught for Doctrines, the Traditions of men, They are also partial in their close with Christ as their Priest. They hope to be saved partly by his mediation, and partly by their own. As the Papists, so many Protestant Pro­fessours are for a divided Christ; few are for exalting Christ alone, so as to renounce all other Lords, who have had Dominion over them, and to count all other Teachers besides Christ as vain, absurd, unsound, and weak. Few re­nounce all their own righteousness, as dung, to put the Crown on Christs head alone, to make Christ their alone Mediatour, their a­lone Intercessour. No, they must have Cisterns of their own to keep their water in, and Sands of their own to build upon, and so Christ, the Elect precious Stone, is refused by the Builders. How many hope to be par­doned, partly by Christ, and partly by their Civility, and new Obedience? They lay their title to God, Heaven, and Glory, partly from Christs merits, and partly from their own deserts; few whose hopes are founded on Christ's satisfaction alone; but their hopes rise or fall according to what they do for him, rather than according to what he hath done and suffered for them: their hopes of accep­tance with God are more from their reforma­tions, than from Christs entring within the Vaile: If they have peace of Conscience, they ascribe it to their Prayers, rather than to Christs Intercession, and if they Pray in [Page 54]secret in their Closet, and in their Family too, when both before were neglected, they hope to pass by this Bridge to Heaven; but if it be too short, they will set Christ to patch up what is wanting, that they may land on the other shore. Hence it is that many Pro­fessors are much more consciencious in their obedience to the moral law, than they are to the Law of Faith, for that they hope their o­bedience will steed them asmuch, if not more than Jesus Christ; but if they understand that without Faith there is no pleasing God, then they will labour for a faith that may justifie them, rather as an act of theirs, than in re­spect of the object Christ. Christ is still used only upon necessity, and to make up the want of somewhat else; but very few dare rest on the merits of Christ alone, so as to see all their righteousness to be as filthy rags. To few [...]s Christ made of God Wisdom, Righteousness, Sanctification, and Redemption. Let me ring a peal in your Ears, Totum Christum et totum Christi. ‘You must receive Christ entirely, all Christ, and all of Christ, or you are not Christians, though you have a name to live. Christ is coming to distin­guish names from things, and then you will curse the day you had the Name, or heard of the Name; you will have your portion with Hypocrites. These are indispensible terms on which Christ will insist, All, or none; Christ as a Refiner, as well as a Sa­viour; Christ as a Lord, as well as a Sa­crifice.’

Sixthly. Many close with Christ without coniugal affections. If men are perswaded in the horrours of their Spirits to take Christ as Priest, Pro­phet and King, as a meer shift, to shift off their troubles and sorrows, and their sins (the occasions of them;) yet their hearts stand off from Christ, as an Husband, they have not conjugal affections to him, their hearts are not brought over to him, they receive him not into their bosomes, into their choicest affections all this while. There is still some secret lust more precious than Christ; he is not the chief Corner-Stone, whereas to them that believe he is precious, exceeding precious. Few, like Paul, deter­mine to know nothing else save Christ, and him Crucified. One Christ was enough to take up Pauls thoughts to eternity; Si Chri­stum noscis, &c. he did not care what he was ignorant of, so he knew Christ. Though he was brought up at Gama­liels feet, he laid down all his knowledge at Christs feet.

1. Are your hearts so drawn to Christ, From esteeming Christ the most necessary good.as to count him the most necessary good in all the World? And all other things to be but ad­juncts, so that you are able to live without them, but not without Christ? Liberty is sweet to a believer; but he can live in a Pri­son, yea and live merrily too, he can sing there, if Christ be within the grate: Bread is sweet, but he can live in a Wilderness (a de­solate houling desart) and sing there too, as Moses did, if Christ be there, yea and pre­ferr it before Canaan. If thy Presence go not with us, carry us not hence. A Wilderness [Page 56]with Christ is more precious than a Canaan without him. If ye were through Believers, the World would not be accounted among the Necessaries. One thing is necessary, One, not many. Other things may divert, or may a little refresh, but Christ is the Neces­sary.

2. yea, the only good Is he in a sense the only good to your Souls? Is nothing else good separated from Christ? give a Believer what you will without Christ; it weighs nothing, he droops, as the Mary­gold, when the Sun withdraws. What is all this whilst I am Christless? There is none good but Christ. Riches are miscall'd goods: they are not good sure in their reference as they relate to Christ, as they come from Christ, from that bosome of love, and as they advance Christ, and bring Christ and the Soul to nearer Communion. If the World in its glory, splendour, and fulness, hinder communion with Christ, by deadning; flatning, and distracting the heart, it be­comes a burthen: He is burthened with friends, relations, enjoyments of all sorts, that rob him of Christ, that ecclipse the face of the Sun of Righteousness, through their unhappy interposals. Phil. 3.7 What was gain is count­ed loss. As he enjoyeth much or little of Christ, thereafter he laughs, or weeps, he riseth or falleth. In Christ are Riches, ho­nours and friends: yea Prayers, Sermons, Sacraments, &c. The Lord is the Temple; He is all in all; Col. 3.11. He is all things, and in all things, not only by way of merit, whatever [Page 57]they have, or expect, is on Christs account; nor only by way of conveyance, through him we have all good communicated; nor only by way of causality, as he worketh all in all; but he is all virtually, he is instead of all things to them, he makes up the defect of all things. If no Estate, no Friends, no Liberty, no Health, no Comfort, &c. yet the Believer wanteth nothing: As having nothing, 2 Cor. 6.10.and yet possessing all things. Thus the Woman told the Persecutour, when he threatned her, to deprive her of her Husband, Christ is my Husband. Professours, look to your hearts, Isa. 24.16.56.3. to your affections, and then you will have cause to cry, My leanness, my leanness, woe unto me, I am a dry tree.

Seventhly, How few Christians have, Few con­sider the Cost be­fore­hand.in their closing with Christ, considered the Cost they may be at? They were told of the Cross, but the Cross was at a great distance, and things, when remote, seem little. How many little studied the import of that word Cross? What a shameful, painful, tedious death it imports? Something of trouble they would undergoe for Christ, but really they never thought of dying for Christ, of spilling their hearts blood for Christ: So that they did not close with Christ understandingly, either they were ignorant of Christs person, or of the consequents of closing with him; that they should be hated of all men for his Names sake; Mat 10.22. Acts 14.22. that they must through much tribulation enter into his Kingdom; that they shall be put out of the Synagogues, and that the time [Page 58]cometh,Jo. 16.2.that whosoever killeth them, will think that he doth God service. Hence when unex­pectedly the rain descends, Mat. 7.27.the floods come, and the winds blow and beat upon their houses, (the stately spiritual buildings, which they have been erecting) they do not only totter, but fall, and great is their fall. Even Cedars are taken up by the roots. How many in such times put away a good Conscience, and concern­ing Faith have made ship-wrack? 1 Tim. 1.19. Jude v. 12. How many are Trees, whose fruit withereth, without fruit, twice dead, plucked up by the roots? They see not the riches of Christ will make them a­mends for all these losses and perills: they cannot ballance the troubles of the Flesh with the comforts of the Spirit; the present evil things, with the future inheritance in Hea­ven: the Temptations they meet with are unexpected. They are like some Ladies, that put forth to Sea for pleasure; they launch forth towards Christ, but as the King of Na­varre, who said, he would not venture far­ther, than he could quickly retreat, in case of danger. The Storm makes them return to their Harbour; yea, with the Dogg to the vomit, 2 Pet. 2.22. and the Sow to the mire. These poor Souls (O that my heart could bleed for them) were willing to come up to some of Christs terms, Gal. 3.4. to lose a little, nay, to suffer many things, but they cannot endure to lose Life. O my Soul! weep in secret for them, when thou considerest, that the Children of the Kingdom (Church-Members) shall be cast out into outer daarkness, Mat. 8.12.there shall be weeping [Page 59]and gnashing of teeth. Matth. 5.18. Luke 9.23. Luke 14.26. God will not abate a punctum of what he requires, he expects that we take up the Cross daily, that we hate Life it self, as well as whatsoever else is near and dear unto us. The Conditions imposed on his fallen Creatures are irreversible, he will never stoop lower. O! this makes many a man to goe away sorrowful. I beseech the Reader to goe over with the work of Conversion again, now that the Cross is in sight, now that Tribulation ariseth; Now let him see, whether Christ is better than Name, Liberty, Friends, Relations, Lively-hood, and Life it self; and whether he can believe, Luke 9.24. that he that will save his life, shall lose it, and he that will lose his life for Christs sake, shall find it, and that with advantage.

CHAP. VIII. Their shuffling together false Signes of closing with Christ.

8ly. HOw do many Professours shuffle to­gether a company of false Signes of closing with Christ? Many rest in false Signes of closing with Christ. How do they count them true and infallible, which are but question­able; yea, which have been found in un­sound Hypocritical hearts; and so deceive [Page 60]themselves, Their ground­less Pleas, that they have clo­sed with Christ. as if they had a Christ, and real Grace within them? How do they live upon these Signes comfortably all their dayes with­out a Christ? Excuse me, if I bring in their Pleas, and answer them briefly.

1. I am changed from what I was, nay, changed inwardly. So was Saul, And it was so, 1 Sam. 10.9.that when he had turned his back to goe from Samuel, God gave him another heart. Thou mayest have another heart, and yet not a new heart.

2. I have extraordinary Gifts: I was dull, unable to speak of God, tongue-tyed among the Saints; but I can now hold a discourse with them, and manage some of the highest services, as well as they. Might not Saul say so much for himself? had not he the Spirit of Prophesie to admiration? When a company of Prophets met him, 1 Sam. 10.10, 11.the Spirit of God came up­on him, and he prophesied among them: Then the people said one to another, What is this that is come to the Son of Kish? Is Saul also among the Prophets? The Spirit of God was upon him also at another time, 1 Sam. 19.23, 24. and he went on, and pro­phesied, until he came to Naioth in Ramah; and he stript off his clothes also, and prophesied be­fore Samuel in like manner, and lay downnaked all that day, and all that night. He was so great a Proficient, that (as one observes) As soon as he was admitted into the Society, he commenced Doctour, and prophesied with the best of them: They stood and prophesied, he went on, he could run and prophesie; yea, he was so full of the Spirit of Prophesie, that he [Page 61]neither eat, nor drank, nor slept, nor rose; but lay down naked all the day, and all the night; he was as in a traunce all that while, and wanted neither meat, nor drink, nor clothes, nor sleep.

3. I was full of revenge, but now I am come to such a pitch of Religion, that I can pass by Offences; yea, pass them by, when I have an opportunity of punishing them that affront me. Had not Saul so much Religion? The Children of Belial said, 1 Sam. 10.27.How shall this man save us? and they despised him, and brought him no Prosents; but he held his peace. He bears much, that can bear being derided.

4. Though I am meek in mine own Cause, yet when the Name of God, and the Church of God suffer, I can be very much inflamed. So was hypocritical Saul, 1 Sam. 11.2, 6.When Nahash the Ammonite told the men of Jabesh, On this condition will I make a Covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel, the Spirit of God came upon Saul, when he heard those tydings, and his anger was kindled greatly.

5. I am merciful to men, to mine Enemies, because God hath shewed me mercy. So was Saul, And Saul said, 1 Sam. 11.13.There shall not a man be put to death this day, for this day the Lord hath wrought Salvation in Israel. Though he was incited to revenge, yet he would not.

6. When I have any Mercy from God, I see God in the Mercy, and is not this a good Sign? Truly no better than Saul had, 1 Sam. 11.13. To day the Lord hath wrought Salvation in Israel.

7. I engage God with me; before I set upon any considerable Undertakings. Did not Saul so much? Then said I, the Philistines will come down now upon me to Gilgal, and I have not made Supplication to the Lord; 1 Sam. 13.12.I for­ced my self therefore, and offered a burnt Of­fering. And Saul said unto Ahiah, Bring hi­ther the Ark of God, &c. And Saul asked counsel of God, Shall I goe down after the Phi­listines?

8. When I Pray, I look what becomes of my Prayer, and I suspend many of my Motions, till I have an Answer. Saul the Hypocrite went so farr; he look'd after his Prayer, and would not goe down after the Philistines, 1 Sam. 14.37. because God answered him not that day.

9. If I have no Answer to Prayer, I exa­mine the Reason, and I am sure this is more than most Professours do. But not more than Saul did, When God answered him not that day, 1 Sam. 14.37, 38. Saul said, Draw ye nigh hither all the chief of the people, and know and see where­in this sin hath been this day.

10. I am troubled for other mens sins, and cannot but reprove sinners; Is not this a Sign of Sincerity? I answer, No, unless Saul were sincere: When he was told, the Peo­ple eat the blood, he was troubled, and re­proved them too; 1 Sam. 14.33. He said, Ye have trans­gressed.

11. My Zeal against Sin is such, that I punish it where-ever I find it; I am imparti­al in my rebukes of sin: my Children, as well as my Servants, are corrected, if they trespass [Page 63]against the Lord. Hence I conclude mine estate is good. And so might Saul. 1 Sam. 14.29.As the Lord liveth, who saveth Israel, though it (the sin) be in Jonathan my Son, he shall surely dye.

12. I conclude God loves me from a con­stant series of smiling Providences, that fol­loweth all that I take in hand: I find that the Lord blesseth me in my goings out and com­ings in; whatsoever I do doth prosper. And had not Saul strange Successes and Victories? When Israel was so low, that they had no weapons for Warr, nor Smiths to make any, Saul took the Kingdome over Israel, 1 Sam. 14.47.and fought against all his Enemies on every side, &c. and whither soever he turned himself, he vexed them.

13. I find a readiness to confess others better than my self; so did Saul with tears in his Eyes. And Saul said, 1 Sam. 24.16, 17.is this thy voice my Son David? And Saul lift up his voice, and wept, and he said to David, thou art more righteous than I.

14. I continue my duties when I fear God hath rejected me; even in desertion I keep on worshiping. So did Saul, when Samuel told him, God hath rejected thee, 1 Sam. 15.25, 30, 31. he desired Sa­muel to turn again with him, that he might worship the Lord, and he prevailed with Sa­muel to turn again, and Saul worshiped the Lord.

15. I see a beauty in the Church and People of God. So did Balaam. How goodly are thy Tents, O Jacob, and thy Tabernacles, O Isra­el! [Page 64]As the Valleys are they spread forth,Numb. 24.5, 6.as Gardens by the Rivers sides, as the Trees, &c. which the Lord hath planted, and as Cedar trees besides the waters.

16. I cannot for the greatest advantage be brought to sin against God. Neither could Balaan. Numb. 24.13.If Balak would give me his house full of Silver and Gold, I cannot go beyond the Com­mandement of the Lord, &c.

17. I live up to the dictates of Conscience, though I hazard the displeasure of great men thereby. Numb. 24.10. So did that Sorcerer, though Ba­laks anger was kindled against Balaam, and he smote his hands together.

18. I have some sights of another World, and I desire to spend an eternity with the Saints. So had Balaam, Numb. 23.10. and did not he desire so much? Let me dye the death of the righteous, and let my last end be like his.

19. When I think of the day of Judgement, I am affected with it, whereas before I was sottish and secure. So was Felix. As he (Paul) reasoned of Righteousness, Acts 24.25.Temperance and Judgement to come, Felix trembled.

20. I am an Orthodox Protestant; so thou mayst be a Teacher too, thou mayst not only know Gods will, and approve the things that are more excellent, Rom. 2.18, 19, 20, 24.being instructed out of the Law, but confident that thou thy self art a guide of the blind, a light of them, which are in darkness, an Instructer of the foolish, a Teacher of babes, which hast the form of knowledge, and of the truth in the Law; and yet fall short of Christ, and of Heaven, yea the name of God may [Page 65]be blasphemed among the Gentiles, through thee.

21. I am free from the scandaious evils of the times, So were they in Peter, They had escaped the pollutions of the world, 2 Pet. 2.20, 22. yea and that through the knowledge of Christ (which is more than the moral Heathens ever had) and yet were dogs and swine still.

22. I live inoffensively, none can lay any thing to my charge. But was not Paul, whilst Christless, Phil. 3.6. touching the Righteousness which is in the Law blameless? At the same time he was Persecuting the Church of God.

23. I have obeyed the Commandements of God for a long time. I am not like a Mushrom, soon up, and soon vanishing; I am a constant Servant to the Commandements of God. So was the young man in the Gospel; Matth. 19.20. he said un­to Christ, All these things I have kept from my youth up; what lack I yet?

24. I have inlargements in duties, and sa­tisfie not my self with ordinary duties, Matth. 23.14. Luk. 18.12. but make Conscience of extraordinary duties, I fast, and that oft. And did not the Pharisees make long Prayer, and fast off? I fast twice in the week.

25. I have joyes in Ordinances. the word of the Lord is sweet and precious, I know the time when it was not so. But did not Hered hear the word of God gladly? Did he not see an excellency in John? Mar. 6.20. Had he not his Virtues and Graces in great esteem? Had he not a Reverend behaviour towards him? Did not he observe him, and care to please [Page 66]him? He heard him, and that gladly: He was much delighted in John's Preaching.

26. Nay but I go farther, for I stirr up o­thers to frequent Sermons. So did the Elders of Israel, Ezek. 33.30.Come I pray you, and hear what is the word, that comes forth from the Lord, &c.

27. I obey as well as hear; I hear in order to practise. And was not Herod conformable to John's Doctrine? though John Preached not placentia, Mar. 6.20. he was a rough Preacher, a bur­ning, as well as a shining light, yet the Text tells us, [...]e did many things.

28. Matth. 7.28.13.54. Mar. 1.22.11.18. When I hear the word, I am strangely taken with it. So were the people, when they heard Christ, they were astonished at his Doc­trine.

29. Many a time under a Sermon my knees and heart ake. So it was with Felix. As he reasoned of Righteousness, Temperance, &c. Felix trembled.

30. But I Pray and Pray oft as well as hear, and therefore is it not well? It may be ill e­nough, if thou hast no better evidence. When you make many Prayers (when you mul­tiply Prayer, when you add Prayer to Pray­er) yet I will not hear. Isa. 1.15

31. There was a time, when I felt sin no more, than a dead man feels a mountain up­on him; but now it is heavy; 'tis burthen­some. And was it not so to Cain? And Cain said unto the Lord, my punishment (or, mine iniquity) is greater than I can bear. Was it not so to Judas, Mat. 25.8, 10. when he repented himself, and restor'd the thirty pieces of silver, saying I [Page 67]have sinned, in that I have betrayed the Inno­cent blood, and went and hanged himself?

32. I have desires after grace, and am wil­ling to be at cost for it. So the foolish Virgins. And the foolish (being awakened out of their security in their form of Godliness) said unto the wise, give us of your Oyl: Matth. 25.8, 10 yea they went to buy. They were willing to be at cost for the power of Godliness.

33. I associate only with Gods people, yea with the purest and holiest. So did the foolish Virgins, they associated not only with Vir­gins, but with the wise Virgins. Matth. 25.1. Both wise and foolish went out together to meet the Bride­groom.

34. I consult Ministers for my Soul, and have high attainments. But wherein dost thou go beyond those, of whom it is said, Isa. 58.2. They seek me daily, and delight to know my wayes; as a Nation that did Righteousness, and for­sook not the Ordinance of their God: they ask of me the Ordinances of Justice: they take de­light in approaching to God? Wherein dost thou go beyond those in the Hebrews, Hebr. 6.4, 5. who were once inlightened, and had tasted of the Heavenly gift, and were made partakers of the Holy-Ghost, Hebr. 6.9.and had tasted the good word of God, and the Powers of the world to come. If thou hast not better things than these, thou hast not savingly closed with Jesus Christ; for as yet thou hast nothing that accompanieth Salvation, from which Salvation cannot be seperated.

O! I cannot but pitty these poor hearts, these Almost-Christians. Almost Christians, and Almost Saved, I may say they are not farr from the Kingdome of God, and yet in a sense they are farther than any others. Our greatest difficulty hath been to undeceive these, to unchrist these, I mean, to take off these figleaves, with which they have covered themselves, that they may come to Christ for clothing, and so prevent the appearing of their nakedness. O! It is hard tough work to perswade a proud Pharisee, that all his Righteousness will not steed him, that he must fling away all, that he must have some­thing else to shew for Heaven and Glory. O! How have men fled in our faces, when we have told them, that yet they have nothing that is essential to a Christian, as a Christian, or which makes a Christian a Christian, no more than a picture hath of the essence of a man? You may imagine a man, that hath be­stown 20 or 30 years in building, how loath is he to pull down all again? Though he fears the foundation is but on the Sands; he will rather venture, than begin all anew: He is even ashamed to unravell all the Clue of his ungrounded confidences. What begin upon a new bottome? No, not he; and so Christ and he part. He takes his supposed grace to be a Christ, or at least, that there must be Christ, where such changes are, and so cries out, Soul take thine ease, thou hast goods laid up for many years, yea for Eternity.

CHAP. IX. Their Vngodliness: their Ignorance: their Errours, etc.

HAve not many Professors been ungodly men, [...], men without worship? Profectors Vngodli­ness. If to deny or withhold any part of that respect or honour, that is due unto God, Jude 4. be ungodli­ness; how much ungodliness hath there been, and is there still amongst us? Which of us hath not been guilty of not giving God his right or due honour? Have not we suck'd in many un­godly Principles? As that it is in vain to worship God, there is no happiness (comparable to what the World doth afford) in communion with God; Religion is but a notion and fancy; Policy is the only Piety; This world must be look'd after, whatever becomes of Conscience, &c. Psal. 50.21. Job 22.12, 13. Psal. 14.1. Have not we been guilty of ungodly thoughts? have not we thought, that God is not so harsh, but we may take liberty in sinning; that he taketh no notice of what we think, speak and do, yea that there is no God? Have not we spoken ungodly words? have not we uttered those very hard speeches which ungodly sinners speak? Have not we spoken against Gods ser­vants? yea have we been afraid to speak against [Page 70]his Servant Moses? And have not many of our deeds been ungodly, yea though we have not ungodly committed them? God hath always been sorely provoked by ungodliness; The Flood swept away the World of the Ungodly; 2 Pet. 2.7. but yet we might have been ungodly under the Law, at a cheaper rate, than under the Gospel; because the Gospel gives us more clear, and certain notions, of Gods excel­lency and glory, and lays more obligations upon us to respect God, and therefore is cal­led a doctrine according to godliness. 1 Tim. 6.3. Psa. 1.5. Jude 15.The un­godly shall not stand in judgement, neither in the world to come, nor in this world. The day of Judgement is appointed on purpose to take vengeance of ungodly persons.

First, Their Ignor­ance of God. 1 Cor. 15.34. John 4.22. Have not some Professors been, and still are, altogether ignorant of God? Some have not the knowledge of God, I speak this (saith the Apostle) to your shame. May it not be said to many of us, Ye worship ye know not what? Do not many Professours worship God upon no other account, than the Romans did their Jupiter, or the Ephesians their Dia­na, viz. because he is the God of the Nation wherein they were born; because he was their fore-Fathers God, because his worship is in credit, and because the Magistrate com­mands that God be worshipped? Have not we worshipped God by Tradition, more than out of Conviction of Judgement? Hath not our worship been to the unknown God? Acts 17.23, God is tru­ly, in a Scripture sense, unknown to all, that do not know him experimentally and pra­ctically. [Page 71]Now, have we tasted and seen, Psal. 34.8.that the Lord is gracious? Have not we said, we knew God, and yet kept not his Commande­ments? He that saith so, is a Lyar, 1 Jo. 2.4, 3.and the truth is not in him: Hereby know we that we know him, if we keep his Commandements. If we do not thus know God, we are none of his Children; he hath no Child so little, but he knoweth his Father: Jer. 31.4. They shall all know me, from the least to the greatest. Our being the People of God in Profession, will not se­cure us from ruine. Hos. 4 6 2 Thes. 1.8. My People are destroyed for lack of Knowledge. The Lord Jesus will come in flaming Fire, to render vengeance on us; for he will so deal with all that know not God.

Secondly, Their E [...]rours; How erroneous have been Profes­sours? None can be such a stranger to our Is­rael, as to be ignorant, that a Spirit of De­lusion hath been let loose abroad, from Dan to Beersheba, so that the Pillars of Religion are shaken, the most concerning Truths que­stioned, if not exploded with scorn and con­tempt. ‘Have not some made God the Au­thor of Sin? Have not others forgot that they were Creatures; and have assumed the liberty, or rather highest impudence, to say, that they were Godded, and that the fulness of the God-head doth dwell bodily in every Saint, in the same measure as it did in Christ Jesus, whilst he dwelt upon the Earth? Nay, have not others affirmed, Jesus Christ to be a Bastard? Have not o­thers said, They were Christ, and would, [Page 72]in the pride of their hearts, have others to worship them? Have not some denied Christs Deity, affirming, That he was not God essentially, but only nominally; yea, that his pure Nature was stained with Sin? How many have denied the Trinity of Per­sons? How many, under pretence that the Law of Works binds not, have abrogated all the Laws of Christ, and turned cursed Libertines? How many have, under pre­tence of advancing the Spirits testimony, maintained Sanctification to be a dirty qua­lification, and cryed down all marks and signes? How many have held, that the Doctrine of Repentance, Fasting, and Hu­miliation, are too Legal for the Spirit of a Christian? How many have denied Christs sitting in a Body at the right hand of God? How many have denied his Satisfaction and Purchase? Have not some held, that there is no Heaven, no Hell, no Resurrection from the Dead, and that the Beast and Man have one common end? How many have been altogether for Inspirations, and pro­fess'd themselves above the Sphere of all Ordinances? How many have denied Wa­ter-Baptism, the Supper, the Ministry, yea the Scriptures of God? How many have accounted it their highest Perfection, to sin away all tenderness of Conscience; and look'd upon themselves the more holy, by how much Villany they could be guilty of beyond others?’

How can we refrain from weeping out our eyes, how should our eares tingle, Consider­ations to promote mourning for er­rours. to see and hear these Abominations? How hath the God of Truth been provoked by these cursed miscreants? What horrible affronts have been offered to the dread Majesty of God thereby? How many thousand Souls have perished by these Delusions? And what a [...]dishonour hath come to the Christian Religion by reason thereof, I cannot express. Certainly (saith one) there is more deadly mischief, Bp. Hall.and high­er offence to God in them, than in those practi­cal evils, which honest hearts profess to abhorr: These, as they are immediate fruit of our spiri­tual part, so they do more immediately strike at the God of Spirits in his truth and holiness: And as Religion is the highest Concernment of the Soul, so the depravation of Religion must needs be the most dangerous and damnable. When Hezekiah heard the blasphemies of Rabshekah, it is said, He rent his clothes, and covered himself with sackcloth, and went into the House of the Lord, and said, This is a day of trouble, and of rebuke, and of blas­phemy. If an Assyrian Blasphemer was so great a troubler, what troublers are Nominal Christians, thus abusing their Profession, and the God they pretend to serve.

But alas! Professors miscarri­ages as to errours, Not mourning for them, How little have we been affect­ed with the Floud cast out of the Serpents mouth after the Woman? Though the Trumpet hath sounded, Woe, Woe, Woe, to the Inhabi­tants of the Earth, because of Spiritual Plagnes; We have been puffed up, and have [Page 74]not mourned; We have spoken laughingly of those sins; We have not considered this Judgement, as coming from the Lord, as a token of his wrath (in giving up so many of our Country-men to strong delusious, to believe lyes) We have shewed little Zeal for Gods glory, that hath been blemished by these de­testable things: Neither have we pittied the many that have followed these pernicious ways. How little have we mourned for them, though the Apostle saith, their damnation slum­bereth not.

How few means have we used for their re­ducement? Not using mouns to reduce the erro­neous. hardly put up a Prayer for them? not admonished them, but let them alone to perish in their delusions? Not so much as re­quested an able Minister to have recourse to these poor deluded Souls in order to the turn­ing of them from the Idols of their own brains?

How little have we endeavoured to strengthen our selves? Not pre­paring Antidotes against the Infe­ction. to prepare Antidotes against this Infection? We have not studied the Scriptures, that we might warn the unruly, and resist gain-sayers, and be established in the present Truths; but, though we have seen so many ship-wrack their Faith and Consciences, yet we have been high-minded, and have not feared.

Have we not been guilty of not expressing our dislike of the wayes of Hereticks as we should? Not dis­liking them. We have not shunn'd them as we ought. To maintain a Party, to strengthen a Faction, how have we too much counte­nanced [Page 75]them? their fellowship hath not been enough avoided. How little have we regard­ed those Apostolical injunctions? Now I be­siech you, Brethren, mark them,Rom. 16.17, 18.which cause divisions and offences, contrary to the Doctrine which ye have learned, and avoid them; for they that are such, serve not our Lord Jesus Christ, but their own bellies; and by good words, and fair speeches, deceive the hearts of the simple. 2 Thes. 3.14.And if any man obey not our word, note that man, and have no company with him, that he may be ashamed. We have shunn'd the house where one with the Plague­fore dwells, Prov. 19.27. but we have not with-drawn from them that cause to erre from the words of Knowledge.

What shall I say? Nor con­tending for the Faith. We have not so hearti­ly and vigorously contended for the Faith, which was once, and but once, delivered to the Saints, as we ought. The Lord humble us for our luke-warmness. We have cryed up Moderation, and counted him an Hagio ma­stix, that hath appeared against the abomina­tions of the Head. Sure we have not been valiant for the Truth upon the Earth. Jer. 9.3. We have not sparkled so much the more in an holy Zeal, because others have perverted the right wayes of the Lord. Because Fools have not been answered, Prov. 26.4, 5. they have grown Wise in their own conceit. We have been afraid to meddle with some, because they have (unreasona­bly) shrowded themselves under the name of Saints; Gal. 2.11. but Paul with-stood Peter to the face, when Truth was like to suffer. I do not [Page 76]in all this go about to justifie undue rigours. God knows how for base respects, interests, names of our own, we have been too severe against some things of less moment, some cir­cumstances of Church Government, &c. too much zeal about mint and anice: we have been too imposing of what lies dark and ob­scure in the book of God: and this while the Enemies tares have been suffered to grow, and the Fundamentals of our Religion have been (at least) endangered. But that which hath been Englands Sin is too much permitting and countenancing of damnable Doctrines. What shall I say? When God hath said, Who is on my side? who! We have hardly answered for our selves. We have been doubtfull in the Faith, wavering and reeling, not quite on, nor quite off, but staggering and tottering: Our Religion hath been rather Opinion, than Faith, so that we have stood looking on as Neuters, whilst Hereticks have made Mer­chandise of Souls with fained words. 2 Pet. 2.3. The great Truths of God have lyen loose upon our hearts, they have not been fastned by the Master of the Assemblies, as nails in a sure place: and having little experience of what we profess to know, hence luke warmness followeth on course, or blind zeal for our Ancestours Religion.

O how by reason of the great defection a­mongst us hath the way of Truth been evil spo­ken of? 2 Pet. 2.2. The common Enemy fastneth all up­on Religion. They will not distinguish be­tween Truth and Errour, yea between Truth [Page 77]and Heresie, and never would put a difference between the Orthodox and the Heterodox; but if any one that had been called a Christian fell into any damnable Errours or Practises, all Christians suffered thereby; which forced the Primitive Fathers to Penne Remonstran­ces, Confessions of Faith, and Apologies, that they might clear Christ and his Church from being Mother or Nurse to such a cursed Progency. And though some amongst us have by Confessions of Faith, and otherwise, born witness against Errours, yet doubtless our Consciences will tell us, that we have not by Fastings, Prayers, Studies, and all En­deavours improved all our time and Spirits for the suppresssing and drying up the floud of the Serpent, the Soul-destroying floud, as we should; but if we have had any Acrimony of Spirit, we have let it forth upon them, that have crost us about Modes of Government; rather than against them, who have shaken the Foundations of our Religion. When I consider the multitudes of Sects that have been, and are still amongst us, I wonder not that the Gospel hath had a miscarrying Womb and dry Breasts. In all times Christianity hath suffered hereby. Zozomen saith, that many would have followed Christ, Noscio quod dogma e­ligam, quod praefe­ram.but they were dis­couraged by the divers Doctrines amongst his followers. Chrysosteme professeth that an Heathen told him, He would become a Christi­an, but he knew not to what party of them to joyn, there are so many opinions and contentions among Christians. When the multitude of [Page 78]Christians were one-soul'd, Act. 2.32, 33.then Fear, and Aw, and Reverence upon all the people; But now that one saith I am of Paul, &c. Now Religion is had in derision, and Atheisme grows exceedingly. O that mine head were as waters, &c.

CHAP. X. Their want of Love to God,

3ly. WAnt of Love to God is another great branch of ungodliness a­bounding amongst Professours. Profes­sors want of Love to God in Christ. This is [...]o great a branch of un­godliness, that Jesus Christ hath reduced all the Commandements of the first Table con­cerning the Worship of God to this great one, Matth. 23.36. thou shalt love the Lord thy God with all thy Heart, and all thy Soul, and all thy Might. Indeed every one pretends to love God: I hardly ever met with a person but said he lo­ved God: He that hateth, dissembleth with his lips. Prov. 26 God may say truly, How canst thou say, I love thee, when thy heart is not with me? God is loved, but not for himself, but for what he brings. God is used, and the World is embraced. If God comes empty handed, or with his hands full of trouble, misery, [Page 79] &c. Farewell. God is loved, 2 Tim. 3.4. Job. 21. but with a se­condary love; Professours are lovers of pleasure more than lovers of God. God must stand by, and give place to sensuality, therefore they say unto God depart, &c. They like God whilst they may enjoy their pleasures too, whilst they may not be infringed. Let but a few things be considered, and we will see how much want there is of love to God in Christ.

1. Whom we love we are not ashamed of. Eviden­ced in be­ing asha­med of a Relation to him. The Mothers is such to her Child, and Gods to us, he is not ashamed to be called our God. But do not we conceal our Title to God in some Companies that hate him? How do we throw off our Livery, Mar. 8.38. and dare not to be known to have walked with God. Remember he that is ashamed of me, &c.

2. Not trou­bled for his disho­nour. 2 Pet. 2.8. Psa. 119 53. 158. Not ha­ting Gods Enemies. Psal. 139.21. Not ha­ting self for not lo­ving God. Parents are troubled when their Chil­dren are dishonoured, and so Children when their Fathers: but are our Souls vexed, rack­ed with the filthy couversations of Sodomites? Where are the Rivers of waters? Where is thy horrour because men keep not Gods Com­mandements?

3. Those we love, their Enemies are ours; Parents Enemies are the Childrens Enemies. But do we hate them, that hate God, yea with a perfect hatred?

4. True lovers of God hate themselves for not loving God enough. How oft do they thus sigh? ‘Wretch that I am, to grieve God, to estrange my self from God, so sel­dome to be with God, to stay with him no longer! How can I content my self with [Page 80]these transient glances, with these sudden casts of mine eye, and to be instantly wheel'd off from my God again? O this fleeting mind of mine! when will it fix on God, and abide with him? O this gadding heart of mine! when will it center in its true and perfect happiness? When I turn mine eye from earthly objects, either I am displeased with them, or there is some better thing that draws off my mind and heart: But dare I say so of God? that be is unlovely? and yet I have been weary of him.’

5. Not trust­ing him. Did we love God, we would trust him, we dare trust our very lives in a Friends hands: But we dare not so trust God. What would a carnal man give that he had but his life and health in his own dispose? When he is poor he had rather it were in his own hands to sup­ply his wants, than in Gods; for he thinks it would go better with him. We trust God for little. We think our selves quite undone, when we have nothing save a God and a Pro­mise to trust to.

6. Not joy­ing, nor grieving as they ought. How little do we joy in the presence of God and Christ, and grieve for their absence? Is God all in the want of all, and is God the All in the enjoyment of all? Can we say, shew us the Father and it sufficeth us. When we have no Fig-tree left, can we rejoyce in the God of our Salvation? Can we say, Take all Ziba, now that my Lord is come, now that the Lord stoops to dwell in houses of clay. O worldlings! take your riches, and make the best [Page 81]of them, I envy you not, I have enough in God. Do we so grieve for the absence of God and Christ, that nothing but God and Christ can make amends? O that our happi­ness, life, comforts, were folded up in God and Christ! Can we live no more with­out God and Christ, than a Beam without the Sun?

7, Not thought­ful to please him. Rom. 12.2. Ephes. 5.10. True Lovers are thoughtfull to please the Beloved. But is there any thing that we think less of than pleasing of God? A true lover of God is alwayes proving, what is that good, and acceptable, and perfect will of God. Proving what is acceptable unto the Lord. He is still searching that he may know more wherein he may please God, as willing al­ways to be more useful for God: What have I to do more? but how seldom do we ask our hearts, what way may we walk in all well pleas­ing? How seldom do we design for the glory of God?

8. True Lovers are open handed, and bountiful to God: they bestow readily and freely any thing they have on him: they will part with their Isaaks, their dearest things, with Limbs, &c. Rutherford that man of God, wish'd every limb a man, every bone a man, yea every hair a man to set forth the praises of God. When God calls for limbs, can we say Farewell to them? Are there not some things so dear to us that we cannot spare them to Christ? Are we so taken with Christ, that our hearts are dis-ingaged from the love of o­ther things? is every thing vile, but Christ? [Page 82]Is all you part from instantly supplyed in the loves and smiles of Christ?

9. True Lovers of God are contented with nothing by way of return from God, save only love from him: returns of love they must have. They do not pray save for love, they go not in before God for Corn, Wine, Oyle, &c. but for love, for God to open his heart, to take off his mask from his lovely face, and shew them the light of his countenance. They are not like the Raven, that came to Noah: more for necessity, Isa. 26.8, 9. than delight. Yea in the way of thy Judgements, O Lord, have we waited for thee; the desire of our Soul is to thy Name, and to the Remembrance of thee: With my Soul have I desired thee: in the Night, yea with my Spirit within me, will I seek thee early.

10. Not prai­sing him. True Lovers are wont to praise each other: But how seldom do we set forth the praises of Christ? Love is witty, full of elo­quence, Cant. 5.10, 11, 12, 13, 14, 15, 16. witness the Spouse, My Beloved is white and ruddy, the chiefest among ten thou­sand, his head is as the most fine gold, his locks are bushy, black as a Raven, his eyes are as the eyes of Doves by the Rivers of waters, washed with milk, and fitly set, his cheeks are as a bed of spices, as sweet flowers, his lipps like Lillies dropping sweet smelling myrrhe: his hands are like gold Rings set with the Berill, his belly is as bright Ivory overlaid with Saphires, his legs are as Pillars of Marble set upon sock­ets of sine gold, his countenance is as Lebanon, excellent as the Cedars, his mouth is most sweet, [Page 83]yea he is altogether lovely. This is my Be­loved, &c. I'le praise thee with uprightness: Psal. 119.7, 164. Septies, i. e. Sae­pissime. Psal. 148.I'le praise thee seven times a day. Yea, Da­vid thought seven times a day too little, and therefore he call'd in all the Creatures of Heaven and Earth, Air and Sea, to praise God: the Dragons in the deep must not be silent. True Lovers praise God as much as they can, they exalt God to the utmost of their power; and then, from a sense that God is above all their praise, they would have eve­ry thing that hath breath to praise the Lord, yea and inanimates too for to joyn in the Quire, Doth Praise wait for God?

11. Did you love God, Not lo­ving all of God and Christ. Jo. 13.34, 35. 1 Jo. 4.19. you would love e­very thing of God: Do you love his Omni­presence, his Justice, his Holiness? True love to Christ sticks not barely in the Person of Christ, but reacheth to all that have an Union with him. Do we love Christ mystical, as well as personal? Are we of Catholick Spirits? The Apostle is peremptory, and brandeth them all as Liars, that pretend to love God and Christ, and do not love Saints.

12. Not thirsting after nearer Commu­nion. True Lovers of God thirst after nearer Commuion with God. My Soul followeth hard after thee. The Soul still encroacheth upon God. Let me see thy Glory, saith Moses, though he saw more than Mortals were (com­monly) permitted to behold, yet Semper avarus eget, Much would have more. Psal. 42.1, 2.As the Hart panteth after the Water-brooks, so pan­teth my Soul after thee, O God: my Soul thirst­eth for God, for the living God, when shall I [Page 84]come and appear before God? A true Lover of God is under an holy impatience, till he cea­seth to see darkly in a glass: He would fain see with open face. O! (saith such a Soul) the distance between Christ and me is too great: O! I cannot but groan earnestly, when I con­sider I am absent from the Lord, whilst pre­sent in the body. Lord, (saith Austin) I will dye, that I may enjoy thee; I will not live, but I will dye: I desire to dye, that I may see Christ; and refuse to live, that I may live with Christ. The broken Rings, Contracts, and Espousals, content not the true Lover; but he longs for the Marriage day. Here are Clouds that oft pass 'twixt God and my Soul, O that I were above them! Here, if I see and enjoy, the fear of losing so sweet a sight, abates the comfort of fruition; but then wel­come an eternal day, that shall never have a night.

13. Being weary of his Com­mands. If you loved God, his Commande­ments would not be grievous to you. Love cannot be easily poised: Love hath a kind of Almightiness in it, so that heavy burdens are made light, 1 Jo. 5.3 and almost impossible things be­come feasible. But of how many things do we say, Mal. 1.13. What a weariness is it? How are you haled by Governours, by Conscience, and by the terrours of the Law unto Duties? How like Slaves chain'd to Gallies, you must work, though sore against your wills? Did you love God, you would count nothing te­dious, Hebr. 12.1. save dulness, in his service. Sin would only be the Weight. O the burden of [Page 85]Formality, Pride, &c! But O the pleasures of the wayes of God! His yoak is easie, his burden light.

14. Did you love God, Not fear­ing how it goes with Gods affairs. 1 Sam. 4.13. you would be jea­lous, lest it should goe ill with Gods affairs. The loving Mother trembleth, lest the Child should suffer, when she is off from it. But alas! how few Elies are there, whose hearts tremble beause of the Ark? Do you really fear, lest Formality should eat out the Power of Godliness, lest Traditions should make void the Commandements of God, lest your Trades should spoyl your Communion with God.

You may easily imagine, Consider­ations tending to humble us, for want of Love to God. the want of Love to God, must needs be a great Provocation. O to pretend love, and yet Judas-like, betray Christ with a kisse; to say, Hail Master, and yet preferr a base Lust before him? What an indignity is it to the Husband, that the Wife loves the Slave before him? The World should be your Slave, but it hath got the heart, the bosome; and Christ must stand without doors till his locks are wet. Cant. 5. O that God should stoop so low, as to love you, as to make you the birth of his everlasting counsels of love; that he should carry you long in the womb of his eternal purpose! This goodly Fabrick of Heaven and Earth had not been e­rected, but as a Stage, whereon he would shew his love to you. And did he not, in the fulness of time, purchase you by the blood of his First-born, yea of his only begotten Son, and for this very end, that he might gain your love, as well as reveal his own love? [Page 86]And yet that your love should not be like an Eccho, which returneth what it receiveth? Sure you should cast back Gods beams of love upon himself. This is all he expects, My Son, give me thine heart: All the command he layes upon you, Mat. 22 36, 37. is, in one word, To Love him. God might have commanded our Children to be sacrificed, to pass through the Fire. O! what a favour is it to love the Lord? That God will honour us so farr, as to suffer us to love him? And yet we love any thing, any sordid base Lust, rather than God. We would count it a favour, if a Prince would give us a privy Key, to come to him when we please: Here is more honour, we may have recourse to the bosom of God when we will. God would have us to love him with all the heart, with all the soul. The Lord would not lose one grain of our love. O that we should deny him that which he (with reve­rence be it spoken, and thought on) is so fond of. Deut. 10.12. And now Israel, what doth the Lord require of thee, but to love him, and to serve the Lord thy God with all thy heart, and with all thy Soul. God requires not now Cattle upon a thousand Hills, or Rivers of Oyle, Only, Love me, Love me, Love me heartily, constantly, chiefly; and yet we deny him our loves. O! I hate my self whilst writing this, that I love the Lord so little, so seldom: It was he that made me, and not I my self: He hath wonderfully formed me, and wonder­fully preserved me, and shewed many wonders in the deeps to me. O! what shall I do to love [Page 87]the Lord with a superlative love? O I am rea­dy to say, Let me love nothing, if I love not thee; nay, love nothing, till I love thee! O that you would grieve abundantly for want of Love to God! You have past as through the Red Sea, you have been as the flaming Bush, God hath looked after you, as if he minded none but you, you have been as the Signet on his right hand, nay more, you have been engraven on his Palmes, and what, not love the Lord? Shame upon you, that you can dote upon the dark, filthy, dirty World, and neglect the Lord of Glory. All the Affecti­ons you have, God gave them, (when he gave thee a reasonable Soul) but for this end, that you should place them on himself, and not on his Enemy. Is it not hard measure that God should be denied Love, when he gave you power to love? If a Friend sends you Bot­tels of Wine, it is hard, that when he comes to you, you should deny him a taste of his bounty. Believe it Sirs, whatever you do for the Lord, unless you Love him, yea, un­less you Love him more than any thing else, it is not accepted. 1 Cor. 13.3. Though you give your Body to be burned, and have not Charity, it profit­eth you nothing. Though you bring forth Fruit, yet you are empty Vines, Hos. 10.1. because you eye Self, not God. Your most exquisite Services are but pieces of dead Carrion, un­less they be seasoned with the Salt of Love. This People draw nigh with their lips, but I abhorr them, and their Duties, because the silly Dove is without an heart. Whatever a [Page 88]man gives me, if his heart be not in it, I slight it: God much more. What shall I say? The Holy Apostle counts him worthy of a Curse, that loves not Jesus Christ. If any man love not the Lord Jesus, 1 Cor. 16.22.let him be Auathema Ma­ranatha. And is it not sad to be cursed to the coming of Christ? He deserves it, that loves not Christ, and he must and shall be forced to own the Righteousness of God in sen­tencing him to Eternal flames, who might have been secured against them, had he but loved Christ more than a base dunghill Lust.

CHAP. XI. Their evil surmises of God.

4ly. Their e­vil surmi­ses of God. EVil surmises of God is another piece of ungodliness found too frequently among some of the more raised Professours, even such as have the root of the matter in them. I shall the rather insist on this sin, because right thoughts of God are the fuell which main­tains the fire of Religion: without which it soon decayeth and is extinguished.

1. Miscal­ling his love-to-kens, Do not we miscall Gods love-tokens? Hath not God sent thee many love-tokens by his Spirit to assure thee that he owns thee and [Page 89]delights in thee, as his Spouse? For thee to question thy relation to him upon every turn must needs be grievous to him, how grievous then is it for thee to deny all his tokens of grace and love to thy Soul, and to count them but delusions, but the works of the Infernal Spirit, transforming himself into an Angel of Light? To call light, darkness, good, evil, sweet, bitter, the work of Christ, the Devils work, is ill resented by the Lord, it goeth un­to his heart. You that are Husbands, Wives, Parents, Children, cannot endure to have your love and fidelity suspected upon every base suggestion and whisper. Believe it God takes notice, and laies to heart all your jea­lousies of him, all your base unworthy cen­sures of him.

2. How ill are Gods Providences resented? III re­senting Gods Pro­vidences. 1 Cor. 3.22. Rom. 8.28. Although God hath told you there is a beauty in their contexture, that things present and things to come are yours, that all shall work to­gether for good, that your Providential losses, as well as your Providential enjoyments, that your changes, as well as your setlings, your wants as well as your abundance shall all be Sanctified to you: yet how few, with that blessed man, bless the Lord, Job. 1.21. Rom. 5.2, 3.when taking a­way? And with Paul, rejoyce, yea glory in tribulations? God assures you, that your sick­nesses, reproaches, wants, shall do you good, yea death shall do you good, all shall be good, or do you good, all shall be food, or physick, out of the eater shall come forth sweetness, even from Gods desertions you shall have advanta­ges, [Page 90]your very thorns shall drop honey, shall bear grapes, yet notwithstanding what hard thoughts have you of God under such dispen­sations? Didst thou onely accuse thy self, judge thy self, abhorre thy self, it were well; but in speaking against thy self, thou fallest foul upon God himself by questioning his love from these providences. Deny thy self what thou wilt, but beware of a denial of Gods love, and of the Spirit of grace, that hath taken up his lodgings within thee: O that all melancholly doubting Christians would consi­der of this (too seldome suspected) provo­cation and unkindness of theirs towards God! O! take up, and keep up better thoughts of God, what ever his carriage be towards you. Though he slay you, yet trust in him. When will you be as David, who though beleague­red with Enemies, yet kept up good thoughts of God, he doubted not of Gods pitty, of Gods favour, and protection, and therefore I will not be afraid of ten thousands of people, Psa. 3.6. Psa. 27.3. v. 1.that have set themselves against me round a­bout. Though an host should encamp against me, my heart shall not fear, &c. in this will I be confident. In what? Why that the Lord is my Light, and my Salvation, and the strength of my life. God hath not spent all his stores, he hath enough for me, he will not suffer me to be tempted above what I shall be able to bear, but will with the temptation make way for my escape. And hath not God told thee, that the mountains shall depart, Isa. 54.10.and the hills be re­moved, yet his loving kindnesse shall not depart [Page 91]from thee, neither shall the Covenant of his peace be removed? But alas! Thou canst en­tertain good thoughts of God in fair weather, Mar. 4.38. but let them fall in a storm: then it is, Ma­ster, carest thou not that we perish. Thou canst trust in God when he carrieth himself as a Friend, and answereth all thy requests, and granteth all thy desires, but not so, when he seemeth an Enemy. Canst thou with Paul say, I am perswaded, that neither Death, Rom. 8.38, 39.nor Life, nor Angels, nor Principalities, nor Pow­ers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord? Whilst the Candle of the Lord shines on thy Tabernacle, whilst thy bones are full of marrow, whilst thou washest thy feet in butter, whilst every Mor­dechai boweth in the gates, whilst thou hast dews on thy heart, meltings and enlargements in Ordinances; so long thou canst keep up good thoughts of God and his love; but let the Scene be altered, let the Sun wrap up it self in a Cloud of darkness, let the rod lie on the back, and the Arrows of the Almighty pierce the heart, and then not only grace with­in is questioned, but the love of God without. I am cast out from before thine eyes, his mercy is clean gone. Then all men are lyars, even Samuel himself. But alas! how ignorant art thou of the methods of God? Heb. 12.6, 7, 8. Doth not he chasten every son that he receiveth? Should not he have liberty to use what rod he pleaseth, whilst all are for thy Profit, that thou mayst [Page 92]partake of his Holinesse? Rom. 8.29. Phil. 3.20. Matth. 20.23. Col. 1.24. Might not Christ have had ill surmises of his Father upon high­er grounds, than any thou canst name? Who art thou to hope for milder usage from God, than he shew'd to his own Natural Son? If thou art predestinated to be conformable to Christ, to be partaker of his sufferings, to drink of his cup, wilt thou doubt thy filiati­on from thy filling up the sufferings of Christ?

3. Conclu­ding thence sadly of Gods in­tentions. How do some draw sad conclusions from Gods Providentiall dispensations concerning his intentions for the future? When they lose dear Relations, an Husband, or the Wife of the bosome gone, a sweet Child snatcht away, and perhaps by inadvertency; O then no sooner can we enter into the house of mourn­ing, but we hear cries from you, O my hypo­crisie! O my formality! O this is one of Gods Arrows of Vengeance! O! God is begin­ning his Controversie, which will never end, till it laies me as low as Hell! Whereas you should entertain other thoughts of God, viz. ‘That now he is removing the Idols of jealou­sie; now he is weaning your hearts from Creatures, that he may have all your love; he knew how much Spiritual Communion you have lost by the company of your Rela­tions, and now he himself would have more of your company; now he would have you to delight your selves more in himself; now he hath but dryed the stream (a weak, unsatisfying stream) that you may drink and drink abundantly of the purest Chrystal waters, that drop from the blessed [Page 94]Fountain immediately; now God hath a blessed design of grace to prepare you for glory; he is now making the earth an howl­ing Wilderness, that you may long for Ca­naan; he is now leaving you to naked walls, that he himself may fill them; he is now turning all out of doors, that you may have the more liberty to treat with his Majesty with the less disturbance, without inter­ruption. Alas! you know not how unkind and burdensome, yea treacherous your Friend, your Relation might have been, if continued longer to you; you know not what a dishonour to God and to your selves, he might have been, if longer continued in the land of the living, and therefore to preserve him from scandal, and your selves from heart-breakings thereby, God hath in mercy, pity, and faithfulness, removed him, taking him away (it may be) from the evil to come.’ Few put these Com­ments upon Gods Providences towards them; but commonly take all in the worst sense they can.

4. Calling Gods love in questi­on for want of Eviden­ces. How do some instantly call in question Gods love, if Evidences be not seen, if they be not fairly writ, so as the Soul can read them? But may not the money be in the Saeks mouth, though the Brethren see it not for a while? Yea though the Soul hath had a welcome from God, yea many a welcome, yet how soon is the Soul so crest-fall'n, that it is afraid to go into Gods presence? and through the power of Satan and Melancholy, duty, yea [Page 94] many duties have hereby been intermitted? This provokes God exceedingly: What? When you have had his St [...]ffe, and his Brace­lets, when you have had such admirable proofs of his Love, in sending his Son, and Holy Spirit after you, to work so great and glorious a change in you, coming in the still voice, and whispering Love unto you, dandling you as on the knee, welcoming you again and a­gain to the Throne of Grace, oft filling your empty Bottles, answering your thousand Doubts, sealing the Covenant of Grace, and granting and confirming to you all the Patents of Love: And yet at every turn have you doubted, whether God loves you or no? God chides Zion for this, Isai. 49.14. Let not Zion say, the Lord hath forsaken, &c.

5. Conclu­ding God no Friend because Satan is an Enemy and doth tempt them. Are there not some good Souls (though their goodness lies not in this) that are apt to question the Love of God to them, from the blasphemous thoughts and injections that they are harrazed with? But what, because Satan is your Adversary, must God therefore not be your Friend? Because Satan doth tempt you, will it therefore follow, that God doth not love you? Were we not wonderfully prone to evil surmises and distrusts of God, we would not make Satans Malice a ground suffi­cient to doubt of the Love of God. Doth the Husband love his Wife the less, for that she is tempted, whilst she defies the Tempter, and is burthened with his foul and daring sol­licitations?

O how is Satan gratified hereby? Consider­ations a­gainst e­vil surmi­ses of God. He is the great Accuser, the great Tale-bearer, that se­perateth choice Friends: He goeth betwixt God and Saints, as a Mediatour of Differences, to accuse Saints to God, and God to Saints, and will you any longer be Tale-hearers against God? Believe it, the false witness which he brings, is against him, who hath given you wonderful proofs of his everlasting Love to­wards you. When, O! when will you com­plain of Satan, in the words of the Psalmist? The Enemy hath persecuted my Soul, Psal. 143.3. he hath made me to dwell in darkness, like those that have been long dead. It is the Enemy that vails and obscures the work of the Spirit what he can, that you shall see it no more than a dead man can behold any company that is in the Room, Vault or Grave with him. When Satan tells you, your Graces are counterfeit, your Faith but that which a temporary may have, your Graces but moral Vertues; O! how soon is your Enemy credited? how much more believed than God, his Ministers, and all the testimonies of Gods Love that are brought you? Hence you are one day jealous of the Kindness of Christ, another day of the Fulness of Christ, then of the Intentions of Christ, he means no good to me: Hence al­so you doubt of the acceptance of your Persons, and Duties; There is a Cloud hangs over my Prayers, that they cannot pass up: If I come to Christ, he will not look on such a Wretch as I am. Many such hard thoughts of Christ are suggested by Satan, and too soon enter­tained [Page 96]by us: Whilst so, you can never thank God for any Mercy; for you doubt whether it be a Mercy to you. ‘Can you bless him for life, health, and length of dayes, whilst you have this Suggestion, that your account swells with your time? Can you bless God for Estates, Honours, Friends, &c. when you have this jealousie, that God is fatning you as Hoggs for the slaughter? Can you bless God for Ordinances, whilst you sus­pect, that there is a Commission given forth, that though you have eyes, yet you shall not see, &c. And that the Sun is to har­den you, whilst it softneth others? Yea, how can ye bless God for Christ, when you imagine he is set for your fall?’

By giving way to these Jealousies, you dam up the Springs of Praise, that should slow from your lips day and night. Hereby you will also be hindred from waiting on the Lord, with that free and chearful Spirit as ye ought. I cannot wait on an Enemy, as on a Friend. If I have cursed jealousies of any man, I find no pleasure to be in his company; and if he employs me about any thing, I goe grudgingly about it. The truth is, ‘So long as you entertain suspitions of Gods willingness to make you happy, Patricks Parable of the Pilgrim. P. 27, 28. and to af­ford you sufficient means to make you hap­py, all your Religion will degenerate into a spurious and base-born Devotion. In­stead of that free and friendly converse that ought to be maintained between God and your Souls, you will only flatter him in a [Page 97]servile manner, and bribe him not to be your Enemy. Worship God you must, for fear of incurring his displeasure, and lest your neglects of him should rouze up his anger against you; but you cannot en­tertain any chearful and friendly society with a Beeing which appears in a dress so horrible to your Souls. Now between this necessity of coming to him, and that fearfullness to approach him, what can there be begotten, but a forced and con­strained Devotion, which, because you do not love, you would willingly leave, did not the dread and horrour you have in your Souls of him, dragg you to his Altars? And what are you wont to do there? Truly nothing but cry, and look as if you were going to Execution, till you can flatter your selves into some hopes, that he is moved by your cries, and forced submissions, to lay aside his frowns, and cast a better aspect upon you: But your hard thoughts of God returning, you are constrained to renew your slavish Devotions, that you may pur­chase another gracious look from him. In this circle do your poor Souls spend many dayes, and advance not one step towards the New Jerusalem.’ No wonder therefore if God be so provoked at this sin of evil sur­mises. This is what I have observed very common among the Lords People, they will pray with some earnestness, and perhaps have some confidence; that God is gracious, and will answer their prayers, and grant all [Page 98]their desires; but no sooner off from their knees, but (if they think of God, yet) they lay down their expectations of receiving any thing from God, and fall to distrusting and to renew their jealousies of God as soon as they have done Praying. What? Is God yea and nay? Is he kind, when thou art on thy knees, and unkind as soon as off? Will God take it well from thee, that in thy duties thou shalt put to thy Seal that God is true, and loving, and minds thy good? And presently take off the Seal, yea rather Seal to a parchment of the Devils drawing; that God is false, chur­lish, and one that seeks thy ruine? O! whilst there is a Devil, and a melancholy-humour to be wrought upon, I do even despair to see this cursed God-dishonouring and debasing sin, to be quite rooted out of the hearts of Christians; but yet it is a Provocation, and Let it be for a Lamentation.

CHAP. XII. Their unthankfulness.

5ly. Profes­sours un­thankful­ness. UNthank fulness is another piece of un­godliness that Professours are very guilty of. Praise, or Thankfulness is as the Penny or Pepper-corn, which God ex­pects [Page 99]as acknowledgement, as high Rent, to be paid him for all we hold of him. But how hath this been denyed? And thereby how justly have we forfeited all into the hands of God? Psa. 65. ult. Isa. 46. ult. Though the paying of this rent penny be the only Heavenly work that can be done on Earth; the only joyfull imployment, that shall last to all Eternity in another life; a work that should ever wait for God in Zion, and therefore Zion is called Israel my glory; not only because God glorieth in Zion, but be­cause Zion should continually glorifie God: yet how unthankfull are the most Professours? The very Heathens will rise up in judgement against unthankfull Christians; They had their hymns to their Gods. Plato when rea­dy to die, gave God thanks for three things, that he was made a man, that he was born in Greece, and that he lived in the time of Socra­tes. How much more should our lips shew forth the high praises of God, who hath made us not only men, but new men? That we are born of God, adopted the Children of the most high, and regenerated by the Spirit? That we have breathed not in Greece, but in England, in Ariel, a place of Visions, in the Valley of Vision? O the riches of free grace I that our Mothers Conceived with us in this place of light, and at such a time when the Nation was most enriched with the light of the Gospel, when it was full of gracious Mi­nisters, the best that ever the world saw since the Apostles dayes! Why had not God brought thee out of the Womb when this [Page 100]land was overrun with Paganism? with Po­pery? Why had not the Lord shut thee up and imprisoned thee with the rest of the World in darkness, and in the shadows of death. O that when the Gospel shines but upon a little spot of ground, which God hath inclosed for himself, and stiles it his pleasant place, his garden, that thou shouldst be the man born there! That when the rest of the world is like the barren mountains, on which no rain falls, and brings forth nothing but bryars, that God should bring thee forth in the place of his Tabernacle! And yet thou in­gratefull wretch will hardly confess, that the lines are fall'n happily, and that thou hast a goodly heritage. How seldome is such lan­guage as this heard from thee? ‘Blessed be the Lord that my lot is fall'n in so fair a ground; blessed be God that I was born in England, and not in the Wasts of Arabia, or America; thanks be to the Lord, that I have had more than the light of the Sun, Moon, and Stars to conduct me to Jesus, that so many wells of Salvation have been opened unto me, which have been shut unto the most of the World.’ But to return to Plato: If he thanked God for living in the dayes of Socrates, we may say that greater than Socrates have been amongst us. We have had those, with whom we have taken sweet counsell, with whom together we have gone to the house of God, who have been burning, as well as shining lights; many examples of close-walking heavenly Christians have we enjoyed, [Page 101]such as have had the wisdome from above, and more pure learning, than ever Socrates or Pla­to could pretend to. The Society of how ma­ny heavenly, grave, serious, active, fruitfull Christians have we been blest with, such as have been faithfull admonishers, such as would not suffer sin to rest upon us, such as have dayly told us here is the way, walk herein? O the helps we have had! But O the cursed un­thankfulness of our hearts towards God, not­withstanding his bestowing upon us so many lights to guide us, so many fires to warm us, and so much salt to season us!

1. Instead of giving God the glory of all, O! Eviden­ced in their Sa­crificing to Instru­ments. Hab. 1.16.how have we sacrificed to our own nets and to o­ther Instruments? We have praised our selves, rather than God for what we have. We have not ascribed the glory to God, but to Instru­ments: like that Cardinal, who writ down how much such a Prince honoured him, what such a Lord did for him, and what such a Pope conferr'd on him: whereupon another infers, This man remembred his Friends, but forgot God. Saul hath slain his thousands, and David his ten thousands; but God hath little or no share in the Triumph.

2. Too much Com­plaining. How sensible are we of our wants and straits? But O how unaffected with the good­ness of God towards us? How full of com­plaints are we? but empty of acknowledge­ments? Hath not the want of some one thing robb'd us of the comfort of all our enjoy­ments, and God of the praise that was due to his name? We have been (such is our way­ward [Page 102]Nature) more troubled for the want of some one thing, than thankful for many mer­cies: Like Haman, one Mordecai not bow­ing to our desires, hath made us heavy and senseless under all our honours, and Gods vouchsafements: Like Achab, we have been more dejected for want of Naboth's Vine­yard, than we have bless'd God for a King­dome.

3. Being most in the Peti­tionary part of Prayer. Are not we oftner, longest and heartiest in the Petitionary part of Prayer? We are still craving the supply of wants; but seldome, very seldome, too too seldome blessing of God for what we are stored with: Our Peti­tions are long, but Praises are short; To whom be praise, honour and glory, serves for a suf­ficient Doxolgy: Yea, how earnest, how fer­vent, how importunate are we in the Petition­ary part; but how dull and heartless are we in the Gratulatory part of Prayer?

4. Setting up their rest in Gladness. Do not we set up our rest in being glad of Mercies and Deliverances? Whereas it is one thing to be glad of a Mercy or Deliverance, but another thing to be thankful for it. Then are they glad: I but that will not serve the turn; Psal. 107.30, 31. it is a return of an higher nature, which God looks for: O that men would praise the Lord for his goodness!

5. Forgeting Mercies. Isa. 17.10. Are not we unmindful of the gracious dealings of God with us? Have not we forgot­ten the God of our Salvations, and been un­mindful of the Rock of our strength? ‘He is an unthankful man (saith Sekeca) that de­nies a Benefit received, so is he that dis­sembles [Page 103]it, together with him that requites it not: but of all the rest, he is most un­thankful, that hath forgitten it.’

6. Not ma­king Ca­talogues of Mer­cies. Psal. 78.5. Deut. 4.9.6.7.31.19. Have not we neglected to make Catalogues of the Mercies we have received, to help our memories? How can we, that have not, and will not submit to this Divine Ordinance, look upon our selves as some of Gods Israel! This God hath ordained for a Law, and a Statute for Israel: What was this Ordinance? That they should write it (what God had done for them) and so provide, that the Generations to come might know what God had done. But alas! how little care have we, that what­soever God does, may be for ever to his glory? Eccles. 3.14. How injust are we unto our Children, and the Generations to come, in depriving them of a faithful Record of Gods Mercies to us, in which God speaks to them, as well as unto us? What God spake to Jacob at Bethel, he spake to Israel, that lived in Hosea's time, Hos. 12.3. a­bove a thousand years after it: There he spoke with us. How injurious to them? By such a faithful Record, they might read the right way in sayling Heaven-ward; by our Falls, they might know where lye the Rocks and Quick­sands; and by our Deliverances, where Out­gates are to be found. Not speaking of Gods Mercies unto others. Psal. 66.16.

7. Have not we been too silent concerning the Goodness of God towards us? How seldome do we with David say, Come and hear all ye that fear God, and I will declare what he hath done for my Soul. How unlike Saints are we? Thy Saints shall bless thee, they shall speak of [Page 104]the glory of thy Kingdom,Psal. 145.10, 11, 12. Isa. 63.7and talk of thy pow­er, to make known to the sons of men thy mighty acts. I will mention the loving Kindnesses of the Lord, and the Praises of the Lord, accord­ing to all that he hath bestowed on me, &c. So sings Zion.

8. Not stir­ring up others to joyn with them in praising God. Have not we neglected to call on others to joyn with us in the blessing of God? When did we make a Collection of Praises from our Friends, that would gladly have been in the Quire? A thankful heart is fill'd with enlar­ged desires, that others, that all, would joyn in the work of Praising God. A gracious heart doth not think it enough to praise God a­lone; though it would be praising God, were there none in Heaven or Earth to bear it com­pany.

But I shall speak more particularly, Their Vnthank­fulness. and in­stance in some of those choice personal Mer­cies (to wave national ones) for which the best of us are too too unthankful.

How have we forgot the hole, For Con­version.and deep pit, and miry clay, out of which we were digg'd? Have not we been unmindful of the blessed Jubilee, when the Prisoners were let out of the Prison-house? Paul remembreth many Circumstances of his Conversion, the Place wherein, Acts 22.6, 7. in a journey nigh to Damascus; the Time when, about Noon; the Manner how, suddenly there did shine from Heaven a great Light round about me, and I fell to the ground, and heard a voice, &c. He remembred also what he was before Conversion: 1 Tim. 1.13. I was a Per­secutour, a Blasphemer, and injurious. What [Page 105]saith God? Remember this day: What day? The day wherein you were delivered from the house of bondage under Sin, the World, and Satan, O! how have we forgotten, that the Lord, by a strong and irresistable work of his blessed Spirit: translated us out of the Kingdom of Satan, into the Kingdom of his dear Son? It was he that made Jordan to give back, and delivered us from Egypt, and the Wilderness, that we might inherit the good Land. O! what Enemies were we, studying to be damned, galloping to Hell, till God met us?

How seldome do we look back to the Spring from whence all our Mercy flowes? For Ele­ction. How un­thankful have we been for that Original-foun­tain-Mercy, eternal Election? Why should God single us out a People for himself? Why did Grace blossom from Eternity? Why did God plot and study my happiness before I had a beeing? What was there, that Jacob is smiled upon, and Esau not so? God might have had his Revenues of Glory out of my ruine. O that he should glorifie the riches of his mercy in my Salvation! And yet how little is God magnified for this?

How little do we bless God for Christ? For Christ. Though he be the Stream that alone refresheth the City of God, yet how seldome is his Love, his stoops and condescentions for us, his bleed­ing and dying for us, remembred by us, with hearty Praises and Thanksgivings? For the Covenant of Grace, and the Spirit.

How little do we bless God for the Covenant of Grace, which Mr. Allen excellently calls, [Page 106] The Bow in the Cloud, after a Deluge of Sin and Misery, the forfeited Lease of Eternity renewed, the Magna Charta of the City of God, the Hopes of Sinners, and the Riches of Saints? And in particular, for the Promise of the Spi­rit, in all his Offices and Operations, for the application of the purchased Possession? Ezek. 36.27. For out­ward Sal­vations. I will put my Spirit within you.

How little do we remember to bless the Lord for outward Salvations? You begin perhaps with a little, as Jacob, and now behold you have two bands, a troop of Children, Friends, &c. and an Estate to maintain them. When others have had one Mess, you have had Benjamin's Portion, the silver cup put into the sacks mouth; Riches, and God too; Estate, and Christ too; Peace, and the God of Peace too; the World, and a good Title to it: and yet do not you seldome cry out, Bless the Lord, O my Soul! and let all that is with­in thee praise his holy Name? How seldome do you consider who hath maintained you all this while? Who hath delivered you, and pull'd you as brands out of the sire? You have had the Sentence of Death in your selves; you have been, with David and Paul, in the mouth of the Lyon, and yet saved; near to perish by the Bullet, Sword, Pestilence, Feaver, and other dangers, and yet your Lives given you for a prey: But how soon have you forgotten the wonders shewen unto the dead? O the many pre­venting Mercies that you have been made par­takers of! Hath not God secured you in many travails? How many have died much younger [Page 107]than you, whilst the Lord lengtheneth out your dayes in order to Repentance? How many have died in an instant, and been snatch'd away, without any warning given of Death's approach; whilst you have had many an Harbinger, to give you to understand its nearness to you? How many have been crush'd by falls from houses, and c [...]oured by beasts, and by other accidents have been hastened to their long home; whilst God is long-suffering to you? How many have you seen drawn on Sleds, led to shameful and vio­lent Deaths, whilst you have been kept from such dismal ends? And are there no thanks due to the Name of God? And yet how sel­dome do you admire at distinguishing Provi­dence, and preventing loving kindnesses? You have a guard of Angels to attend you day and night, to secure you from danger; but how little do you bless the Lord for the Heavenly Host? And yet, if you do thank God for some signal outward Mercies, perhaps for ease from the Stone, Gout, Cholick; perhaps for security from the rage of the devouring Pestilence: if you thank not God more for deliverance from Hell, from the guilt and power of Sin, than for outward Salvations, you discredit God, and his choicest Mercies, by under-rating Spirituals to Temporals.

We should have blessed God for his Rod, For suf­ferings for Christ as well as for his Staffe, for both are Mercies; but how unthankful are we even for sufferings for righteousness sake? God expects, that in every thing we give thanks; as we should not [Page 108]be partial in our Obedience, so neither in our Thanksgiving. How little have we imitated the ancient Christians, whose mouths were alwayes full of Thanks be unto God? They sa­luted one another with Deo gratias; and when they heard tydings of Persecution or Protecti­on, of Crosses or Comforts, still they cried out, God be thanked. How unlike are we to famous Bradford? If (said he) the Queen will release me, I will thank her; if she will keep me in Prison, I will thank her; if she will burn me, I will thank her. Thou shouldst say from thy very heart, ‘Though sick, though scorned, though threatned, though all the day long counted as a sheep for the slaughter; yet blessed be God that I am counted worthy to suffer for his Name: Blessed be God, that he counts me for a Son, and chasteneth me for my profit, that I may be made partaker of his holiness: Blessed be God, that I am chastened, that I may not be condemned.’ But how few give thanks alwayes in all things unto God? Eph. 5.20. Isa. 24.15. 1 Pet. 4.16.13. We have been too backward to glorifie God in Zion, much more in the Fires. The Apostle Peter would not have any man, suffering as a Christian, to be ashamed; but to glorifie God on this behalf, and to rejoyce, in as much as he is partaker of Christs sufferings. But God knows how farr from Praises we have been, when the Storms have been high, and threatned our Tabernacles.

How hath God charged us to remember Mer­cy,Confider­ations a­gainst Vnthank­fulness.and to praise him for it? Ye that fear the Lord, praise him: Praise him, O ye Servants [Page 109]of the Lord! Praise thy God, O Zion! Psal. 22.23.135.1.147.12.148.1.150.1, 2. Praise him in the heights: Praise God in his Sanctua­ry: Praise him for his mighty acts: Praise him according to his excellent greatness. Doth not the innumerableness of Gods requiries of Praise and Thanksgiving, aggravate our neg­lect of this Duty? What Provision hath Christ made against this Sin? Hath not he appoint­ed the Sacrament of his Supper, on purpose to help us to Remember him, and his saving benefits? Do this in Remembrance of me. But have not many Professours been so resolved to be unthankful, that they have neglected this great Ordinance, which was appointed to strengthen their Remembrance of past Mer­cies? Hath not God told us, that he hath form­ed us for his praise? And what, yet back­ward thereunto? We can never love God to an height, whilst we forget his loving Kindnesses. I wonder not, that many complain of their decayes of Love to God, whilst they forget his wonders of Grace and Love to their Souls. Even Publicans will love those of whom they are beloved. And did we oftner recount the Mercies of God, they would work endear­ments betwixt God and our Souls: Did we consider, what a wonder it is, that God should draw us out of nothing; that he, who stoops to behold the things of Heaven, should put his singer to our workmanship; that he should curiously work us, as Needle-work, in the dark Vaults of Nature; and that when we were fuller of sin, than the Toad of poy­son, that yet he should feed a Toad, and [Page 110]cloath a Cockatrice: the Fire of Love to God would burn within our breasts. How is God provoked by this sin? God took it ill at the hands of the Israelites, that they remembred not his hand, Psal. 78.42.nor the day in which he delivered them: How much more do we grieve the Lord, who remember not the goodness and salvations of the Lord in Canaan, yea in Zion? Our Saviour was grieved, that his Dis­ciples remembred not the five Loaves, Mat. 16.8, 9, 10. and the seven Loaves, and how many Baskets they took up: Innumerable greater favours hath God shewed to us, and yet we forget them. How have we forgot the God that bridled Natures proud waves, and said, Hitherto ye shall goe, and no farther? When we were ripe for Judgement, then Mercy stept in, and yet how slow to give thanks? Hardly one of tea blesseth God for cleansing Mercy, as they ought. Were there not ten cleansed, but where are the nine? This makes me fear, People have not had a deep sense of the misery and stains of Nature, for that their Saviour is no more thanked. ‘Did not the Lord force thee, by an over-powering work of Grace upon thy Soul at first Conversion, to be willing to be made happy? Did not he com­pel thee to come into the Feast? Was it not God that brought thee to such a Parish, to such a Minister, and to such a Text? And did not he, by his Almighty power, en­able thee to believe and apply? Was it not he, that broke thine heart, when as hard as a nethermost Mill-stone, and made it soft, [Page 111]malleable and pliant to his will and plea­sure? And what, forget the wonders of the Lord in the deep? This vexeth the Lord to the heart. Did not he cause the Walls of Jer [...]co to fall, as by the voice of Rams­hornes, by weak inconsiderable means? Did not he alienate thine heart from Lusts, that were dearer to thee than thine eyes? Did not he present the face of Christ, as lovely to thy Soul, who before was despised aend rejected? And hath not Christ fed thee with fresh supplyes of free Grace, that have watered thy Soul every moment, so that you have been kept through his mighty power? How many doubts hath Christ answered; and how many scruples hath he, by his Holy Spirit, satisfied thee in? And yet, O wretched heart! how unthankfull hast thou been?’ Thou hast forgot all his benefits. A man would think it were impossible, that every unpleasing Providence should make us so forgetful of all the mighty Works, that have been done within doors upon our Souls. How just is it with God to plague us; for this our unkindness unto him? Isa. 17.10, 11.Because thou hast for­gotten, &c. therefore the harvest shall be an he [...]. In the beginning all succeeded well, (saith Vatablus upon the place) according to our desire: In the day the Plant grew, and in the morning the Seed flourished; but because of unthankfulness, extreme misery followed. Wonder not, that the Showres are with-held, that the Lord causeth the Sun to set on the Prophets at Noon day, that the Manna falls [Page 112]not before your doors, that the hidden Man­nah, Ingrato quod do­natur, de­perditur. Sen. and white Stone, are denied you, you have been unthankfull, you have not taken care for the fragments, that nothing be lost. Gods Mercies have been lost upon you. Or Waters were become Wines, our Gleanings were better than the Worlds Vintage: God dealt with us as Sons. But now, if he draws in his hand, and make his Garden as a desolate Wilderness for this sin, who can say unto God, What dost thou? Must not all of us put our mouths in the dust? Did not we sit un­der our own Vines? Had we not our solemn Assemblies? Did not we goe in troops to the house of the Lord? Was not Holiness in cre­dit? Did not the mix'd multitude joyn with us, and desired to be numbred amongst us, because God was with us? Did not fear come upon all the People? And had not the Churches rest? Did we fear the shaking of the Spear? Might we not have been as holy as we pleased? Had not we as much liberty as we desired? But O then how unthankfull were we? How troubled were we, that every Mordecai did not bow; that every one would not be of our mind, and dance after our Pipe? God knows what a Controversie there is with the Land, for the Unthankfulness of them that dwelt therein. O how glad would ye be of one of the dayes of the Son of man; of your old Pri­vileges, and Spiritual Liberties? Because ye have not served God with joy and praise in dayes of plenty, therefore it is but a righteous thing, that you serve in scarcity and famine of Bread: of the Word of the Lord.

CHAP. XIII. Their neglect of Prayer, especially of se­cret Prayer.

6ly. NEglect of Prayer is another part of Ungodliness, Professors neglect of Prayer.too common even among Professours. Request and Thanksgiving are (saith one) like the double motion of the Lungs, by which they suck in, and breath out the air a­gain. In the Petitionary part of Prayer, we desire either the bestowing of some good thing, or the preventing or removing of some evil from our selves, or the inflicting of some evil on Gods implacable Enemies: And in the Gratulatory part of Prayer, we return the praise of glory, of what we have received from God, unto God. Though the Thanksgiving part of Prayer be most, yet the Petitionary part of Prayer is too much neg­lected. It is Ungodliness to goe about any Business, or Journey, to fix our Abode, to use any Creature, Food, or Physick; with­out asking Gods leave and blessing in Prayer: Yea, it is a branch of Atheism; this Brat of irreligion is laid at the door of Atheism by the Psalmist. Is it not a Lamentation, Psa. 14.1, 3, 4. and [Page 114]should it not be for a Lamentation, that so many Professours should be guilty of such Un­godline [...]?

Are there not many, that never prayed in all their lives? Never Praying. Professours are looked upon by the world as Praying people; but O! how is the world mistaken in many of them? Thou hast not called upon me, Isa. 41.21, 23.O Jacob! Though Jacob was a People sever'd into a Church-State, with an aim at Gods praise, yet Jacob pray'd not: This was grievous unto God. Do not many Professours clearly evidence, that they are prayerless Souls, by their disobedi­ence to the Preceptive, their impatience under the Providential Will of God? By their dis­trust of the All-sufficiency and Faithfulness of God? Zeph. 3.2. She obeyed not the voice: she received not correction: she trusted not in the Lord: she drew not near to her God. By their entring in­to so many Temptations? Matth. 26.41. Jer. 10.21. Watch and Pray, lest you enter into Temptation. By their being deceived, and labouring to deceive others in the things of God? The Pastours are become bruitish, and have not sought the Lord. By their Back-slidings, Zeph. 1.6. Consider­ations against this sin, Psa. 10.4. Joh. 21.15. and Apostasies? And them that are turned back from the Lord, and those that have not sought the Lord.

Doth not this sin speak out high contempt of God? That God is not entertained, so much as in a thought? He will not seek God: God is not in all his thoughts. That the thoughts of God are blasphemous? What profit should we have, if we pray unto him? Yea, Doth not this sin speak out the hearts denial of God? [Page 115]What saith the Psalmist? Psa. 53.1, 4. The Fool hath said in his heart, there is no God: he calls not upon God. To live without Prayer, is to be dead while alive; for it is to live without God. Jer. 10.25. The Families that know not God, and that call not on his Name, are the same. What? Will ye not do so much as Pray unto God? What can you do less for God, than by this homage, to own him for your Maker? Or less for your own Souls, than to beg their lives of him, whose hand of Justice is lift up against them? Their Souls (and theirs only) shall live, Psa. 69.32.that seek the Lord. No Malefactours dye more unlamented, than those, that when cast, will not beg for their lives.

How many also are there, Restrain­ing Pray­er.that have cast off Prayer? How many have restrained Prayer? And that both when they have thought they have prayed themselves out of affliction, they have had no more to say to God, Job 15.4 till under af­fliction again: and when they have for some time prayed for deliverance to no purpose. This evil is of the Lord, why should I wait any longer? This is worse, than not to pray at all. Not to pray at all, notes only the neglect of duty; but to cast off Prayer, a distaste of duty. But I shall be more particular.

Though Prayer be the only Key, Neglect­ing E [...]a­culatary Prayer. to unlock the Store-houses and Treasuries of all Bles­sings; yet how little hath this Key been used? I shall wave publick and private, and only instance in secret Prayer, and that both sud­den, and composed, and solemn. How few Professours have made conscience of Ejaculatory [Page 116]Prayer? How seldome have we darted up our Souls to Heaven, upon sudden emergent occasions, in some short desires? As when we are hearing, Lord, set home this Word upon my heart: When in Prayer our hearts are melting, &c. Lord, suffer not my heart any more to be hardened from thy fear: When we are about our worldly employments, Lord, keep my heart with thy self, &c. Are not some of us wholly unacquainted with this kind of Praying? Not such a Dart (saith one) to be found in all their Quiver. They know not how, in the midst of their worldly businesses, and company, yea in the midst of their solemn religious duties, in hearing, reading, conferring, praying, &c. to send their thoughts to give God a visit, though a short one, in a desire or two, to speak at least one or two heart-words unto him. Have not most Professours too much contented themselves with their solemn Visits of God, but between their solemn Duties have scarce ever conversed with God? What account shall we be able to give of our thoughts (the first-born of our Souls) from morning to evening? Is not this the highest improve­ment of them, to send them in embasies unto Heaven, and by them to converse with God? Do not the best of us find strangeness apt to grow between God and our Souls, between our set Duties? And may we not impute that strangeness to our omission of these more [...]ansient and occasional talkings with God? How many precious things, in Christian con­ference, [Page 117]in Sermons, in our solemn joynt Prayers, are lost, for want of present li [...]ting up our hearts to God, for his presence there­in, and blessing thereupon? How many bles­sed motions or the Holy Spirit, suggested to us in our particular Callings, are quench'd, for want of these short sallyes of our Souls to Heaven, for more grace, that these sparks may be kept alive, yea blown into a flame? Neglect of this kind of Prayer is no small pro­vocation: it grieves God: there is much un­kindness in it, that God should be so graci­ous, as to let his door stand wide open at all times, and that he should assure us of wel­come, when ever we come to him, and yet that we should not be so kind, as to step in to visit him, with a desire, hour after hour; and that, though we may thus visit him, and not neglect (but rather further) any bu­siness we have in hand, and without being uncivil to any company in which we are, He cannot but take this udkindly.

How few Professours have made conscience of closet-Prayer? Neglect­ing closet Prayer. Though Christ takes it for granted, that his Disciples will thus pray, and hath annexed a sweet promise to the due performance of this duty, When thou prayest, enter into thy Closet, Mat. 6.6.and when thou hast shut thy door, pray to thy Father, which is in se­cret, and thy Father, which seeth in secret, shall reward thee openly: Retire thy self, get thee a place, set thy self a time, wherein thou mayest vacare Deo, be at leisure to make it thy business to pray to God, &c. Yet how [Page 118]is this duty wholly omitted by some, and too too seldom performed by others? Satan pre­vails with some (otherwise honest Souls) to put off this duty from time to time, by tel­ling them, either that they will but play the hypocrites therein; or that the time is not convenient, by reason either of some bodily, or of some soul distempers; or that this and the other worldly business must of necessity be dispatch'd at such a time, &c. O how little do such love the Lord, that are afraid to talk too secretly, or too often in secret with him! But alas! how many omit closet-Prayer al­together? Some content themselves with praying with others, either in the Church, or in the Family: How can such look upon themselves as Saints, whatever Profession they make? What? a Saint, and yet never desire any privacy between God and thy Soul? a Saint, and yet find no errand to in­vite thee to speak with God alone? Sure thou rather seekest to approve thy self to men, than to God. Thou mayest for a time be the worlds Saint, but God will at last un-case thee, and present thee before the eyes of all the world for an Hypocrite. Mat. 6.5, 6. The tr [...]e Lover delights to visit his Friend, when he may find him alone: like that good man, who, when the set time for his closet-Prayer was come, would break from any compony he was in, with this handsome speech, I have a Friend that stayes for me, Farewell. Others put off this duty, by pretending they pray alwayes, every hour they are darting up Ejaculations [Page 119]to Heaven. As the pretence of every day-Sabbath (saith one) comes just to no Sab­bath; so the continual Pray [...]; of some carnal Professours, is not Praying a [...] a [...]. E [...]acula­tory Prayer should not hinder, but rather fit for, solemn set Praying. Fire must be kept upon the Altar continually, but that must not hinder the Morning and Evening Sacrifice. True Christians cannot be satisfied with a bit and away, but they must [...]ve their set meals. Others look at Closet Prayer to be at the best but a Free will Offering (as they term it) which they may offer, if they will, but will not own it a duty: Surely such are little sen­sible of their heart-plagues, or else they would alone, one by one, make Prayers, 1 Kings 8.38, 39. Zech. 12.10, 11.and Suppli­cations. Such either have [...] Spirit at all, or else but little, very little of the Spirit, (or else they would be Praying apart. In all my observation, [...]e raines of Christians have begun in their Close [...] neglects, either by o­mitting the duty totally, or by [...]areless, for­mal, customary management of it. ‘The truth is saith a late neat Writer) this is the first step towards Apostacy: Back-sliders grow first out of acquaintance with God in secret, then delight in this duty declineth by little and little, then are they less fre­quent in their visits, upon which followeth a casting off the duty, and yet they may ap­pear great sticklers and zealous in publick Ordinances; but if they recover not what they have lost in their secret Trade, they will ere long break here also.’

No surer sign of an Hypocrite, than to neglect secret Prayer, it turns thee into a Nebuchadnezzar, into an Heathen; nay in­to a Nebuchadnezzar, Jer. 10.21.a Beast: They are be­come bruitish, and have not sought the Lord. Thou pretendest a love to God, didst thou love him, thou wouldst love to be with him, yea lovers covet to be alone, where they may more freely impart their mutual affecti­ons: perhaps in thy family, Religious wor­ship of God by Prayer is (yet) kept up, to keep up thy credit with men, that thou mayst not be thought an Atheist, that thou mayst be trusted; an hundred things may keep thee, and hold thee to publick duties, but herein is the tryal of thy uprightness, what thou dost in secret for God, and with him: when the Masters part (the two great ones, God and World) then is the trial of thee, whose Ser­vant thou art; but oh! when the Master is alone, then he is mostly neglected.

When alone thou art fittest for this duty of calling upon God; when the World is shut out, then thou hast a discharge from the cum­bers of the Earth: an Heathen (Scipio) will tell the; I have never better company, than when I have no company; for then can I freely entertain my own thoughts, and converse with all the learned that have been in former ages. But thou art called to greater honour, to im­prove thy solitude, Joh. 16.32. to converse with God, when alone to have thy Father with thee.

Yea God, like a modest lover, commu­nicates most of his affections, to his people, [Page 121]when they are in secret: Psa. 63.6. when David was in the night watches, then his Soul was filled with marrow and fatness, not that he wanted Gods presence in the day; for seven times a day he praised God, but his day-sacrifices yielded him not that marrow and sweetness, as he tasted in the night, when he was sequestred from all company and business. O! the hid­den Mannah is the sweetest. Cant. Hos. 2.14. The Church leaneth on the breast of Christ in the Wilderness, and there he speaks to her heart. Unhappy Soul! innumerable are thy losses, by neg­lecting Christs calls, Come my Beloved, Cant. 7.12.let us goe forth into the Fields, there will I give thee my loves: That God should so lovingly invite thee, to take a turn or two with him every day, inorder to his opening his breast to thee, and yet be denied?

Again: When alone, and not with God, thou art lyable to Sathans foulest Temptati­ons, to Atheism, Discontent, or Pride of heart: When the Devil finds the house empty, he will furnish you with company enough, seven other worse Spirits, if worse may be; you shall be employed: Fear a Rape at least, if God be not engaged to be a little Sanctuary in thy Closet and retirements: Sathan fre­quents the high wayes, and that Robber takes men aside into a corner, and then pillageth them of their treasure: He thought so to have dealt with Christ, and therefore takes him into a Mountain alone: Mat. 4.8. When alone your dangers are greatest, therefore should your cries to Heaven be most vehement.

How few Professours have observed the fittest time for secret Prayer? Not early enough in the Clo­set. Mark 13.33. God would have us, in this sense, Watch unto Prayer: God would have us early to tell the world whose Servants we are, and that we dare not undertake any business, without first enga­ging God with us; Mark 1.35. that we dare not enter on Sathans territories, without Christ, our great Champion with us: This Post should be sent to Heaven in the beginning of the day; for no sooner in the morning, do we begin to live, and stirr, but we need fresh succours and Auxiliaries from Heaven.

True Christians count that the sweetest air they breath in, which is the fruit of Prayer; and all things relish well with him, that [...] through this golden Pipe of Prayer; and therefore he is up early in his Closet, that [...] may receive all, this way, from the Lords bounty, and faithfulness: Therefore [...] sooner doth he open his eyes, but he opens his heart to God; and before he puts on [...] ragg, he must to Heaven in secret Ejaculati­ons, at least, before he goes to his Closet, to pour out his Soul more plentifully before God: He expecteth no good day, unless i [...] be begun with a good duty; and therefore my voice shale [...] thou hear in the morning,Psa. 5.3.119.147.in the morning will I direct my Prayer unto thee: Da­vid prevented the dawning of the morning; na [...] he prevented God, (i. e.) his Provi­dences and Favours which he expected, he loved to have them in the Channel of Prayer.

But alas! how do Professours shuffle with God, by deferring and deferring? And here­by many mischiefs attend.

The World, that Pest of Souls and Graces, is admitted, before we have got our Antidotes against the Infection of it: Hence deadness of heart ensues, multitudes of worldly distra­ctions; so that after a few hours, the Soul hath no mind at all to speak with God; but though it must to the Closet, yet there is it pestered with wandring thoughts, discontent­ed thoughts, worldly thoughts; so that the time which should be spent in pure Commu­nion with God, is taken up in driving these Fowls from the Sacrifice.

Besides, God is an holy God, and jea­lous for his Name, and he esteemeth it a re­flection on him, to be so neglected, that he must be served last of all, and therefore with­holds his influences from the Soul, to con­demn such salocy abuses of his great Name; and then no wonder if thou be soon overcome with a world of vain impertinent cogitations. By neglect of early going into your Closets, you credit the World too much, as if it were more worthy of your time and strength, than the Lord is: Whereas you should profess, that all your hours are Gods, and therefore you dare not, Prov. 3.9. but honour him with the first Fruits of all your increase; you will thereby sanctifie all the Harvest, all the Vintage, by presenting God with the green Eares.

By neglect of your Mornings, you hint to other Observers, as if you were not, First [Page 124]to seek God, and his Kingdom, and the righ­teousness thereof.

You neglect the sittest season, for then the mercies of the night are freshest, smell sweetest, which after a while, like Flowers, will lose their scent with us: Whilst the Iron is hot, it is our wisdome to strike; His Mer­cies are renewed every Morning, so should our Praises.

By entring on business without calling on God, you declare, you need not the Lords assistances, and that you depend not on him for every thing, but can make a snift to live without him: Whereas God feeds us from hand to mouth, and hath not left any stores with us, that we may make our addressments to him night and day, who must water us every moment. Poor Souls, did you but see your dangers, by reason of the three great Brigades of Enemies, the World, the Flesh, the Devil, you would not be so fool-hardy, to venture abroad, untill you have be­seeched God, to help poor, needy, indi­gent Creatures: Remember, You want as soon as you wake, and those things you want, as none but a God can supply you: You need Divine Power to follow your Call­ings.

By neglecting this season, the Devil, and the World, have often made you forget, or omit the Duty for the day: You have no lei­sure in the Morning, and what then? the Devil fills thy hand with unexpected business, that the excuse grows stronger, and more [Page 125]plausible: But must we serve the Slave, and neglect the Lord of glory?

By omitting this hour, you are the unfit­ter for Family-worship; were the Instrument tuned before, it would be the fitter to play in consort.

But oh! what hazards dost thou run, not only by preferring other things and business before God, but by neglecting the first hour of the day, when thou art not sure of a se­cond? Thou purposest such an hour to pray, but what is thy Life save a Vapour, which may expire before that hour?

CHAP. XIV. The miscarriages of Praying Professours about Prayer.

7l. Praying Professors miscarria­ges, THere is not only Ungodliness in not Praying, (Prayerless Souls worshipping God no more than Beasts, an Oxe, or an Asse, &c.) but in Praying amiss. And O! how many wayes do Professours fail in and about this Duty, both before, and in, and after?

First, before the Dury. How do Professours fail before their entrance upon this Duty of Prayer?

1. Neglect­ing Me­ditation, Psa. 5.1. of God, By neglect of Meditation? Few can say, Consider my Meditation. Have not we rush'd upon this Duty, before we have meditated of the God we were approaching to? What an holy God he is, and how unworthy we are to take his Name into our mouths? What a consuming fire he is, and what dry stubble we are?

Have not we rush'd into Gods Presence, his Holi­ness, Omnisci­ency, Heb. 4.13. as the Horse rusheth into the battel?

Have we considered, that his eyes are piercing, as flames of fire? That all things are naked and open (as it were dissected) before him, with whom we have to do? We have not set God before our eyes: neither have we be­lieved, that he is as certainly an Observer of us, as we are with our selves. Our thoughts would not be so low, so earthly, so distracted, did we believingly consider into whose Pre­sence we are coming.

Have we considered Gods Almightiness? Omnipo­tency, That He can do more for us, than we can ask or think? He that cometh to God (in Prayer) should believe that God is, 1 Sam. 15.29. that He is the Strength of Israel, that what we are to beg of God, Pardon of Sin, Victories over our Lusts, &c. are Mercies beyond the Crea­tures power to reach forth to us; but the Lords arm is not shortened, that he can­not help.

Have we meditated on Gods bounty, Gods goodness and grace,pity, and tender compassions? As one more ready to give, than we to ask; as one who giveth liberally, and upbraids not with our oft com­ming? We want vast thoughts of the great [Page 127]goodness and mercy of God: we have base beggerly thoughts of God, as if we should trespass too much upon him, and weary him by coming to oft to his door.

Have we mused upon the Faithfulness of God? his Faith­fulness, Who is under engagements to relieve us, to ease us, to be found of us, when we seek him with our whole hearts. 1 John 5.14. And this is the consi­dence that we have in him, that if we ask any thing according to his will, he heareth us.

Have we meditated of the Way, of the Way unto God. Odi De­um abso­lutum. Luth.by whom we must come to God? How daring are Souls to venture on an absolute God? How is the new and consecrated Way neglected? How is Christ laid by, as if there were no need of a Mediatour, of an Advocate with the Father? How seldome do we pass through G [...]lgotha, to the heavenly Jerusalem; and see, that none can come to the Father, but by the Son? We see not our need of Incense and Odours to be mingled with our Sacrifices: Revel. 8.3, 4. little do we consider, that the Opportunity of speaking with God, is the price of blood, of the precious blood of the Son of God.

Have we meditated of our Sins, of their Sins, of those to which we are by nature and custome most­ly addicted; and of those with which we have since the last Duty polluted our Souls? From the want of Meditation hereof, ariseth formality in Duties, the heart is not humbled in Confession, neither is the Soul importunate with the Lord for pardon and victory.

Have we made conscience to meditate upon our Wants, what Graces we mostly need, of their Wants, what [Page 128]we are most defective in? From this neglect we pray as if we did not pray, without zeal, earnestness and importunity: Whereas, had we viewed our Wants of God, of his Grace, Spirit, Protection, Mercy, and Presence, we should pray as for Life; and those strag­ling vain thoughts would hereby have been suppressed. When the Malefactour is beg­ging his Life at the Barr, his Soul is not run­ning adrift after every Feather, but he minds his business, 'tis Life, and his Life that is en­dangered, and therefore he gathers up all possible arguments, that may induce the Judge to abate of the rigour of Justice to­wards him. But how oft have we been on our knees, and have been ignorant of what ailes us, so that we might truly say, we knew not what to ask? When you goe to your Markets, you consider what you and yours want: but do we so, when we goe to our Spiritual Markets?

Have not we neglected to meditate of the Mercies of God, of Mer­cies re­ceived.which we have received? Hence we come either customarily before God, or not with that holy boldness, as we should. One Mercy opens a door to another: The Valley of Achor was given as a door of hope to Israel: Hos. 2. Forgetting the returns of Prayer, makes our hearts ake, and knees faint. We should book the passages of Gods grace, how he remembred us in our low condition, how he hath visited us day by day; when we have come in as the parched ground, we have found God a dew to us, and springs of water have appeared [Page 129] in the wilderness: When we have come in be­fore God with our Shackles on our Feet, with Irons that have entred our Souls, God hath made it a Jubilee, he hath proclaimed the acceptable year, he hath let us out of the Prison­house, and hath set our feet in a large place: When we have come in before God with guilt on our Souls, and with fearful expectations, how hath God given us the white stone, and sent us away with his blessing; and with glad­ness of heart? The neglect of our Diaries of the Providences and Mercies of God; the want of reflecting on all the Rings that God hath sent us, makes us more like Slaves than Children. Do we with David cry out, Psa. 40.5. Ma­ny, O Lord my God, are thy wonderful works, which thou hast done, and thy thoughts, which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbred.

Have not we neglected to meditate on the great and wonderful things, of the prevalen­cy of Prayer.that have been done upon the Prayers of Gods People? We should have in everlasting remembrance, what a powerful Engine Prayer is. Gen. 32.28. Exod. 32.32. Jam. 5.17, 18. It hath held the hands of the Almighty: Jacob and Moses prevailed over God: It hath been a Key to open and shut the Heavens; Elias was a man subject to like passions as we are, and he prayed earnestly, that it might not rain, and it rained not on the earth, by the space of three years, and six months: And he prayed again, and the Heaven gave rain, and the Earth brought forth her fruit. And O what wonderful [Page 130]things hath God promised to a Praying Peo­ple! Jer. 33.3. Mat. 21.22. Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not. Whatsoever ye ask in my Name, &c. Here is more than Herod offer­ed, that was but half the Kingdome; here is a Whatsoever. Did we appear before God with these instances of grace, and promises, fresh in our thoughts, we should not say, What a weariness is it? Or that there is no pro­fit in serving God; and gallop through our duties as we are wont.

2. Not stir­ring up Grace re­ceived. Another neglect before Prayer, is, The not stirring up our Graces, before we set upon the Duty. We too much rest on habitual pre­paration, whereas actual is necessary. He that leaps immediately from the Shop to the Throne of Grace, and labours not to quicken his dull Soul, and to leave worldly businesses behind him, (as Abraham his Servants, when he goeth to sacrifice) no wonder if he lose the Duty, and provoke the Lord, rather than be accepted with him. The Well is sel­dome so full, but that you may, nay you must, throw in a little, to fetch up the more. It is thought, by the redoubling of David's charge, that he found not his heart in a good frame, for the exalting of God, and therefore cries out so vehemently, Psa. 103.1, 2. Bless the Lord, O my Soul, and all that is within me praise his holy Name: Bless the Lord, O my Soul, and forget not all his benefits.

2ly. When Praying. How have we failed, when we have entred upon the Duty? And that in Invocati­on, [Page 131]in Confession, in Petition, and in Thanks­giving?

1. In our Invocations? In Invo­cation, We call God Fa­ther, and yet how unlike are we unto him: we resemble not him we call Father: we re­verence not him we call Father: we trust not to him with that confidence we would, to re­ceive of our Fathers of the Flesh: we fear, when we ask Bread, he will give us a Stone: we have lower thoughts of Gods bowels, than of our own: we think our selves more pitiful, better natur'd, than God himself: If I were a Mother, and my Child in distress, I should de­ny him nothing.

2. In our Confession of Sin? Con­fession, Psa. 119 26. We are not full, and free, and ingenious: we sit with Rachel upon some Idols: we do not declare our wayes unto him, but rather cover our trans­gressions as Adam. Few can clear themselves as Job did. You will perhaps confess, Job 31. We have erred and strayed from thy wayes like lost sheep: We have left undone, &c. Dolus in generali­bus. Psa. 32.3. but still in generals. David was in this gravelled, When I kept silence, my bones waxed old, through my roaring all the day long. But you descend not to particulars, or if to particulars, yet the Benjamin is reserved, loth to let Benjamin goe, loth to confess envy, pride, breach of vowes, want of love to Saints, loving the rich only, neglecting the poor. You will confess what every man knows you are guilty of, or what every man is addicted to; but you shame not your selves, by instancing in the particular neglects and commissions, by [Page 132]which you chiefly provoke the Lord: the Agags are not brought to execution, the best of the Cattel are kept back, one Wedge is hid in the Tent. Or if you confess most particu­larly, yet it is without hatred of the sins con­fess'd: You confess sin, yet hugg it, bosome it, plead for it, within one quarter of an hour: You confess sin, but without self-ab­horrence: 1 Kings 8.38. Job 42.6. you loath it not, as the Plague of your hearts. I abhorr my self, saith Job: This implies a dislike, an hatred, an indignation a­gainst, an utter alienation from, and an op­position against sin. God knows how little of this is mixed with the Confessions of most Pro­fessours.

3. Petition, as to the Matter, In their Petitions? Both Matter, and Manner, and End? Have not we been faulty in the Matter, Have they been alwayes for the best things? Life, Liberty, Estate, &c. are desired; but Grace, Victory over Pride, Passions, Worldliness, &c. lye unsought for. We fail also, when we pray simply that we may not suffer; for there is no foundation in the Promise for such a Prayer, and we may not pray, save for what God hath pro­mised.

Have not we fail'd in the Manner? Manner, Have we alwayes pray'd with Earnestness, Humili­ty, Faith, Sincerity, &c. Hath the whole man been employed? Few can say, as Da­vid,Psa. 109.4.But I Prayer. He was all Prayer: or all of David, or in David, was herein employ­ed. Few can say, With my whole heart have I intreated thy favour. 119.58. Alas! few pray effectu­ally. [Page 133]The heart and soul is not at work in the Duty. James 5.16. It is the effectual fervent Prayer that avails. We pray as if we had a mind God should deny us. Qui frigi­de rogat, docet ne­gare. Colos. 4.2. We are too much like Chil­dren, scribling over a piece of Paper, which when they have done, lay it aside, or break it, or think no more of it. We have not continued in Prayer: we have not back'd our Prayers with Prayers, reinforced them: we have soon fainted: we have not been the right seed of Jacob, I will not let thee goe, un­till thou bless me: we soon faint, and our de­sires expire.

Have not we fail'd in the End? End. James 4.3. May I not say as the Apostle James, Ye ask, and receive not, because ye ask amiss, that you may consume it upon your Lusts. Hath not our level been too low? We should have made Gods Glory our End, and we have made Self, to quiet Conscience, to obtain pardon of sin, rather than purity of heart and life: Hos. 7.14. They assemble for Corn and Wine. You have been perhaps ear­nest for the pardon of your own and Englands sins, and yet selfish in all: You fear (and well you may) temporal Plagues, you are a­fraid that Sodoms sins may bring down fire and brimstone; and therefore, for your own sakes, rather than Gods, you pray, and with some vehemency; but your End is still too low. Never do you pray aright, till you pray more for Christs sake, than for your own: for his glory, rather than for your own pre­sent, future: temporal, or eternal advan­tages. It is one thing to seek our selves, and [Page 134]another thing to seek God in a duty. They that pretended so highly, begin to expostu­late with God, Isa. 58.3. Wherefore have we fasted, and thou seest not, and takest no knowledge? Mens Lusts Pray, rather than their Graces. Pride and self-love endite the Petitions: You have been suckling your lusts, whilst seemingly de­vout: You make Provision for the flesh, whilst about spiritual work, and whilst your inward man seems to be exercised.

4. Thanks­giving. In our Thanksgivings? who is free from guilt in the gratulatory part of Prayer? Some bless God for Justification, Sanctification, Adoption, &c. and are strangers to these Pri­vileges, yea, if catechised know not what these mercies are, no more than Parrots know what they prattle: Others if, like the Leapers they are cleansed, yet return not to bless the Lord: They are large in Petitions, but very sparing in their Praises. Unthankful Beggars are an abomination to God and man. We should be thankful for the least mercy; but though we have had the honour to be admit­ted into the Presence Chambers as Favourites (an honour not vouchsafed to the most of mankind) yet we are sullen, and slow to re­turn Praises for so great a vouchsafement: You have not come to dry breasts, you are every day full of mercy; 2 Chron. 32. but alas! You ren­der not according to what you have received, therefore wrath is against you. Hast thou had no meetings in Prayer, no enlargements, no desires to fear the Lord, no importuni­ties, no wrestlings? why yet it is mercy, [Page 135]that thou livest upon the patience and bounty of God: 'Tis much, that thou shouldst have a beeing, and be preserved to this day: 'Tis a wonder he should feed thee, cloth thee, protect thee, strive with thee, suffer thee, who art but dust and ashes, to speak with him: The last night thou might'st have lain on a bed of fire, or by the hedge, or have been in the great deeps; but alas! few so ready to praise, as to pray. We are too much like the Vagabonds, when we have what we come for, away we goe, and come no more till pinching necessity drives us: Yea, we too oft aggravate our miseries, and over-look the benefits we enjoy, that are mix'd with our crosses.

3ly. How have we, After the Duty.when our Prayers have been ended, fail'd of our duties toward God, by running post hast from the Throne of Grace to the World, if not to our Lusts? Not considering how our hearts were in time of duty, whether straitned, or enlarged; Nor exa­mining how the Duty hath been done, whe­ther composed, or distracted; whether we had the face of God toward us, or his face vailed; whether we were lively, or lifeless; dead-hearted, or quickned; serious, or slight; what Faith was stirring, what Repen­tance exercised? The Church and People of God observed their hardness in duty: Isa. 63.17. Why hast thou hardned our hearts from thy fear? We should look back upon our Prayers, that we may be humbled for all our vain thoughts, untowardness, distractions, and unbelief in the duty: and we should do it, then, whilst [Page 136]we are in the highest capacity to know the miscarriages of the Soul, what the aggrava­ting circumstances thereof are, &c. And not only in order to Humiliation, but Refor­mation, that for the future we may not dare to touch the Mount of Gods Presence with such beastly frames.

In case we were in a good frame in the Du­ty, quickly losing what was got in the Duty, Did we labour to retain the influences of the Ordinance upon our hearts? Did not we let the fire goe out again? Have not we, like some in a great sweat, gone into the open air too soon, and took a cold? That's dangerous. David was more careful to maintain his fresh and lively frames, and therefore he intreat­eth the Lord to keep the same in his Servants heart for ever.

How have we been faulty, not look­ing for an answer, Psa. 5.3.85.8. in not believing that our Prayers shall be answered We direct our Prayer unto God, but we do not look up, till God look down, as David. We do not hearken what God the Lord will speak. Paul observed how long the Lord was silent to his Prayer, 2 Cor. 12.8. Hab. 2.1. For this I besought the Lord thrice, and yet no answer. O! when shall we resolve with Habbakkus, to stand upon our watch, and look and see what he will say to us? The neg­lect of this hath bred so many Formalists in our Congregations. After we have put our Prayers into Gods hands, we never mind them more. We would be angry with Beg­gars, if they begg'd an almes, and away pre­sently, as careless of answers.

The sincerity of thy heart would be more evidenced, Not bles­sing God for an­swers. if thou didst consider what re­turns thou hast that thou mayst bless God for them, and improve them for God, and in case of denials, 1 Sam. 1.15. to be of a troubled Spirit as Hannah was, for that her Prayer for a Child was so long denied.

What mournings hast thou for that thy Pride, Not mourning for deni­als. Worldliness, Unbelief, hardness of Heart, &c. are not yet pardoned and subdued. Poor creature, thou continuest in the road of Du­ty, but observest not whether God hears thee, or not, Saul went beyond thee: 1 Sam. 28.6. He observed, and was troubled, that God an­swered him not by Urim, nor yet by Prophets. Have not we by carelesness, by returning to our vomits and mires, intercepted our own Pray­ers.

Have not we torn our own Petitions, Tearing their own Petitions. Isa. 59.1, 2. and snatch'd them out of Gods hands? Behold the Lords hand is not shortned that it cannot save, neither is his ear heavy that it cannot hear; but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear?

How seldome have we took Bernards ad­vice in his gloss upon, Not joyn­ing endea­vours. Oremus & Labo­remus. Jo. 8.21. Ezek. 39.23. Let us lift up our hearts with our hands, that is (saith he) let us pray and endeavour. We love to employ God to subdue our sins, &c. But we sit idle, we hate taking pains; we are not co-workers with God. I may say unto you, as Christ, I goe away, and ye shall seek me, and shall die in your sins. The Heathen shall know that the [Page 138]house of Israel went into captivity for their ini­quity: because they trespassed against me, therefore hid I my face from them. Then shall they cry unto the Lord,Mic. 3.4.but he will not hear them, he will even hide his face from them, at that time, as they have behaved them­selves ill in their doings. Prayer is a Key to open Heaven to Believers; but it may be so managed, as to open Hell to thee.

CHAP. XV. Their slighting the written Word of God, especially in not reading, and meditating on it, as they ought.

8ly. Profes­sours de­spifing Gods written Word. SLighting of the written word of God is another piece of ungodliness, which Eng­lish Professours have been very guilty of. There is not a surer sign of despising any person, than the setting light by what he saith unto us; for according to the honour we give unto the Speaker, the words spoken will be of weight with us. But alas! how hath the Bi­ble, Gods written word, been undervalued by us?

How little have we credited Gods written word? Eviden­ced in their not crediting it. And yet it is natural for us to believe whatsoever is said by one, of whose truth we [Page 139]are confident. Have not Scripture-affirmati­ons been doubted of by us? How little hath our knowledge of them been attended with building a Christian life upon them as a foun­dation? Have we believed that Scripture commands come from God, and are most just and fit for him to lay upon us? Hath this be­lief brought forth obedience? Have we believ­ed that Scripture-threats are Gods-threats, and will therefore be performed to every impeni­tent Sinner? And hath this belief kept us from sin, or promoted repentance? Have Scrip­ture promises been believed to be Gods-pro­mises, and that therefore all the absolute ones shall certainly be performed to the Elect, and all the conditional ones, to those that per­form the conditions? And hath this belief stirr'd us up, and help'd us to perform the con­ditions?

God hath magnified his Word above ell his Name; but so have not we. Psal. 138.2. Not ho­nouring it above Gods other Names. We are apt to be afraid at the appearances of the great God in his extraordinary works in the World; but who trembleth at the appearances of God in the Scriptures? And yet God appears more in the glory of his Majesty therein, than in all his other works, whether of Creation, or of common Providence. Mat. 5.8. God maketh more ac­count of his written Word than of Heaven and Earth: he had rather lose Heaven and Earth than one jota or tittle of his Word. Accoun­ted it a small matter to swerve from it.

But have not we accounted it no great matter to swerve a little from the written Word of God? Yea have not we made a light matter of leav­ing [Page 140]undone what is therein required, and of doing what is therein forbidden? Were the Scriptures high in our esteems, did we look upon Gods testimonies as wonderfull things, our very Souls would be in keeping them? Psal. 119.129 Thy testimonies are wonderfull, therefore doth my Soul keep them.

Have not we accounted them fools that have preferr'd the Word before whatsoever hath been near and dear unto them in this World? Accoun­ting ten­der Con­sciences more nice than wise. Rev. 6.9. Have not we accounted them more nice than wise, who have been slain for the Word, who have lost Name, Liberty, Livelihood, Friends, Re­lations, yea Life it self, and endured all Tor­ments and Tortures, rather than they would offend the written Word of God in any one thing, either by omission, or commission?

God hath written to us the great things of his Law (or word) but have they not been ac­counted a strange thing, Accoun­ting it a strange thing. Hos. 8.12. a thing that we should have got little good, if we had obeyed them, and little hurt by disobeying them? Have not we used the Word as a stranger, only for our own ends, to serve our own turns, as we have had advantage thereby?

Have not we made the Word a stalking horse for our own carnal designs? Making the Word a stalking­horse. Have not we pretended very great Zeal for the Word, when all the while we have been Zealous for self, either our own opinions and perswasions, or our own honour and greatness, or our own livelihood? Have not we, like boat-men, looked one way, and rowed another, cryed, the Word of the Lord, but meant the other thing? [Page 141]Have not even Scripture Doctrines eb'd and flowed upon politick considerations?

How seldome have we discoursed with others Seripturally? Not talk­ing of it. Deut. 6.7. The Scholar is upon every oc­casion discoursing of those Notions, which he prizeth; but hath not our speech bewrayed our low esteems of the Word?

Have not we been willingly and contentedly ignorant of Scripture-discoveries? Willing­ly igno­rant of it. Job. 21.14. So is not the Scholar of those Notions which he affects and valueth. Haven ot our hearts cryed out many times unto the Bible, depart from us for we desire not the knowledge of Gods wayes, either as to worship, or manners, and that be­cause knowledge is an obligation, yea a provo­cation to duty, and a sting in case duty be neg­lected?

What things we prize we search into; Not searching the Scrip­tures. Jo. 5.39. But how little have we searched the Scriptures, as diggers in Mines do search for gold and silver in the Earth, as the Word signifieth? And this leads me to those two main Evidences of our slighting the written Word of God, our not reading, and not meditating upon it, Not read­ing them. Dent. 31.11. Matth. 12.3.5.21.16. Luk. 10.26. Deut. 17.19. as we ought, which I shall a little enlarge upon.

How have we been guilty of not reading the Scriptures as we ought? That every one ought to read them, is so evident, that there is no way for the Papists to keep men from believ­ing this truth, but by keeping of them from reading the Scripture. No business can dis­charge any from this duty, and yet how is this evident duty neglected? Some have not been so farr wrought upon, as from sense of [Page 142]their own ignorance and blindness in the things that concern their Everlasting welfare, and from conviction, that they can know such things only by the help of the written Word of God, to take up firm resolutions to undertake the study of the Scripture?

Others notwithstanding their resolutions ne­ver set upon the reading of the Bible over. At all. They have seen no excellency in this book: they have seen more in a piece of Philosophy, in a rational discourse of Divinity, in an inge­nious History, in a politick discourse, yea in a Romance, or in a Play, Polititian-like, who preferr'd an Ode in Pindar before all Davids Psalms.

How many read the Bible too seldome, Oft e­nough. thinking it too much to read it dayly, to spend one hour therein every day? Have not some spent several hours in a day, in reading some good books of mens inditing, but not a quarter of an hour in reading Gods-book? I even hate mine own works (said Luther) and oft times wish they were burnt; because I fear lest they should withdraw men from reading the Scriptures.

How much greater is the Number of those, Aright, not reve­rently. 2 Sam. 7.18. that have not read the Bible aright? Are not all of us in this number; When have we pre­pared for the reading of the Scriptures, as be­comes those that are going in unto God (so going into the Sanctuary, where the Word of God was kept, is tearmed.)

Have not we read fearlesly? Tremb­lingly. When we were going to take the Bible into our hands, [Page 143]have we trembled at the Word? Isa. 66.2 lest we should not sanctifie the Name of God, yea, lest we should take the Name of God in vain in our reading?

Have not we read heedlesly? Atten­tively. Not diligent­ly marking the Duties commanded, the Sins forbidden, the Rewards promised, and the Punishments threatned therein? Have not our thoughts been wandering and gadding, and not fixed upon what we read? When did we attend to Scripture words, as heedfully, 1 Kings 20.33. as Benhadad's Messengers did to the words of Ahab?

Have not we read unbelievingly? Be­lievingly Deut. 29.9. Rom. 15.4. Josh. 1.5. com­par'd with Hebr. 13.5. Conscien­eiously. For right Ends, Not be­lieving that the Scripture is the Word of God; that whatever we read therein is true and good; that the Spirit of God, the Inditer of every word in this Book, did particularly in­tend our good in every Verse; that in the Scripture Life and Death is set before us; yea, that Scripture words are our Life?

Have not we read out of custome, and not conscienciously, in obedience to the command of God?

Have not we read for wrong ends? Either to satisfie our curiosity, and not to regulate our hearts and lives: or to have matter of discourse, but not matter of practise; to have Scripture at our tongues end, not at our hearts: or only to know, being ashamed to be ignorant of those things, which all Christians know; and to be able to say nothing of such matters, which we cannot but have occasion divers times in company to talk of, but not to do? [Page 144]When did we read the Scriptures with this particular intention, that they might be a Lamp unto our feet, Psa. 119.105.and a Light unto our paths? That we might thereby be help'd to order our conversation aright? When did we read the Bible with the same attention, re­verence, Quid est Scriptu­ra Sacra nisi quae­dam E­pistola Omnipo­tentis Dei ad Creatu­ram su­am. Greg. Hos. 8.12. and resolution, to follow every rule therein; as we think we would (if we had lived when Christ was upon Earth) re­ceived a Letter from him, directing us what to believe and do, that we might be saved? Or as we think we should a Book writ imme­diately by the singer of God, as he wrote the Ten Commandements in two Tables? Why, the Bible is Gods Letter to every one of us in particular, written by himself, though me­diately: I have written to him the great things of my Law: To him, it is in the singular number, because to every man and woman particularly. When did we read the Bible, as Children read the last Will and Testament of their deceased Parent?

Have not we read the Scripture, With Prayer. without begging of God his Spirit, to help us to un­derstand what we read, and to practise what we understand; at least, not so importunate­ly, as we would, if we had been begging for our Lives, at the Barr of a Judge? Have not we sown this seed among thornes, in un­plowed hearts, Jer. 4.3. and have not so much as prayed to God, to take away the heart of stone, and to give an heart of flesh, a teachable, plyable, tractable spirit, ready to receive every Di­vine impression? O! when shall we make [Page 145]conscience of reading the Scriptures daily as we ought? The Emperour of Heaven (saith Gregory the great) the Lord of Angels and Men hath sent to you, that which concerns your life, and will you (still) neglect to read it with a fervent and zealous Spirit?

How guilty have we been in not meditating in the Word of God as we ought? How little, Not medi­tating. if at all, have we dwelt in our serious thoughts upon the matters contained in the written Word of God, to the end we might under­stand how much they do concern us, and that our hearts may thereby be raised to some holy affections and resolutions? Though medita­tion be commanded as a chief means sanctified by God for the keeping of his Word; Josh. 1.8. Psa. 1.2. though we cannot be holy and happy without it alto­gether; though it be one of the Profitablest duties of a Christian: the Reader and Studier of Scripture may see the beauty, and smell the sweetness of the flowres that grow in this Di­vine Garden; but it is the Meditater, the Christian-Bee, that gathers the honey out of them; though it be the duty by which the Soul digesteth truths, and draweth forth their strength for its nourishment and refreshment; yea the duty by which all other duties are im­proved; yet how much is this duty neglected by all sorts of Professours, because though it be the delightfullest task to the Spirit, yet it is the most tedious to the Flesh, that ever men on earth were imployed in.

Have not many been long Professours, At all. and yet if they would tell all the truth, they will [Page 146]confess they never spent one hour together in mediating on the most weighty Scripture-truths, on God, on Mans Estate by Creati­on, Degeneration, Regeneration, Glorifica­tion, on Christ, on the Vanity of the Crea­ture, on the Beauty of Holiness, on Death, on Judgement, on Heaven, and Hell. ‘Me­ditation (saith Mr. Baxter in his Saints rest) is confest to be a duty by all, but by con­stant neglect denyed by most: and (I know not by what fatal customary security it comes to pass, that) men, that are very tender Conscienced toward most other du­ties, yet do as easily overslip this, as if they knew it not to be a duty at all: they, that are presently troubled in mind, if they omit a Sermon, a Fast, a Prayer in publick, or private, yet were never troubled that they have omitted Meditation, (perhaps all their life time unto this very day.)’

How few have mannaged this duty aright? Aright. Hath not that which we call Meditation been Study only? Hath not some controversial point, or some nice speculation been the mat­ter of our Meditation? Hereby we evidence that we have not so great spiritual hunger af­ter Righteousness, as we should: Hungry men (saith one) do not use to stand and pick bones, when they have meat enough to eat. Hath not our end in meditating been only the increasing of our knowledge, and not the improving of our knowledge? Have not we begun this work without God? When we were going about to Meditate, have not we neglected Prayer for help from Heaven [Page 147]to go through with the work, though with­out God we can neither know, resolve upon, nor perform what is good; for from him, yea from his own good pleasure comes both the will and the deed? Have not we idled away our meditating seasons? If we have sequestred our selves from worldly businesses, and com­pany, for meditation at any time, have not we idled away that time, by suffering our thoughts to gad and wander up and down to no purpose, to be sure not to fetch in consi­derations for the stamping holy impressions upon our hearts and lives? Have not we in meditating been without a due sense of Gods presence? May not we cry out, Gen. 28.16. surely the Lord was in such and such a place where I have been meditating, and I knew it not, i. e. I consi­dered it not. Hath not the work of our un­derstandings in this business been to retain, and not to convey truth into the heart? Have our understandings represented what should work holy affections and resolutions aright? Have they presented things good, of a Di­vine and Heavenly nature as God, Christ, Heaven, &c. in their prime and beauty? Have they presented things in their nature simply evil, as Sin, Gods wrath, Hell, at their worst? Have not we left off meditating before we at­tained the end of Meditation? before holy affections and resolutions are wrought? Have not we rush'd out of this duty as well as rush'd into it? Have not we gone from this work, as a bird out of the snare, with joy and speed? Have not we ended as well as begun this [Page 148]work without God? not praying to God for strength to perform, what we have been in­abled by grace to resolve upon for God; and for pardon of what hath been amiss in the du­ty? O! when will English Professours be prevailed with to make conscience of this du­ty of duties? ‘I once more intreat thee (to use Mr. Baxters words) as thou art a man that maketh conscience of a revealed duty, and that darest not wilfully resist the Spirit, as thou valuest the high delights of a Saint, and the Soul-ravishing exercise of Heaven­ly Contemplation, and as thou art faithfull to the peace and prosperity of thine own Soul, that thou speedily and diligently set upon this great duty.’

O! Conside­rations against flighting Gods written Word. what a mighty blessing is it to have such a book, wherein are written by God himself the great counsels of his will concerning mans Eternal Salvation? What a sin is it then to have low, mean, yea vile and base thoughts of it? Is not our slighting of the Word of the Lord the cause of all the wickedness in our hearts and lives? Whence are all our omissi­ons and commissions, but because we make a light matter of sinning against the Scriptures? Certainly this great provocation hath a great hand in our miseries, and threatneth utter ruine to us. Prov. 13.13. Isa. 5.24. Who so despiseth the Word shall be destroyed: Therefore as the fire devoureth the stubble, and the flame consumeth the chaff; so their root shall be rottenness, and their blosome shall go up as dust; because they have cast away the Law of the Lord of Hosts, and despised the Word of the Holy one of Israel.

CHAP. XVI. Their miscarriages about the Promises.

9ly. Professors miscarria­ges about the Pro­mises. MUch Ungodliness is also evidenced in Professors miscarriages about the Promises of the Ward; the promises being the great promoters of godliness in the world, not only as arguments to induce it, by shewing how God will reward it; but likewise as prin­ciples of godliness, or the chief instrument, whereby God makes Souls partakers of the Divine nature.

1. Not be­lieving their truth. How little do we believe the truth of the Promises? How little do we believe that the Spirit of God and glory rests on them, that suffer for Christ, and his Gospel? and that as tribu­lations do abound for Christ, so shall consolations by him? or that we shall have an hundred fold advantage by any loss we sustain for Christ and his concernments? All that fear of man, all that cowardise, all those tremblings of heart, that are upon Professors this day; all that en­mity against the Cross of Christ, which ap­pears on the faces, and hearts of men, are clear demonstrations how little the promises for the bearing up under suffering, for the deliverance out of suffering, or rewarding of [Page 150]suffering for Christ are believed: We cannot set the Promises against all Crosses.

2. Not pri­zing them enough. How low are our esteems of the Promises of God, of the great and faithful God, in comparison of what they are concerning the Promises of honest and sufficient men? I ap­peal to thee, if a King should promise thee a thousand pound per annum, whether it would not more rejoyce thine heart, than the Pro­mises of eternal Life, which God hath made unto thee, do? With how few Professours are the Promises of God exceeding great and precious? 2 Pet. 1.4. Not ad­miring Gods conde­scention therein.

3. How little do we admire at Gods stopping so low, as to oblige himself by promise to such varlets as we? God might have dealt with us by way of absolute Soveraignty and Dominion, imposing only upon us commands to do our duty, without adjoyning any promise of a reward, he being our Creatour, and we his Creatures: It is his great condescention, to deal with us by way of Promise, which is not only an insinuation and signification of what he will do, but a laying a bond or obligation upon himself to do so and so. Herein God did more condescend unto Man, than unto the fallen Angels: they have not any one, not the least Promise of any good, made by God unto them. And yet how little are we in ad­miration? Not bles­sing God for them. 1 Jo. 2.25.

4. How little do we bless the Lord for those Jewels, that are wrapt up in the Promises; for the Fruit, that hangs on this Tree of Life? This is the Promise, that he hath promised us, [Page 151]even eternal Life. A Crown is promised: Jam. 1.12. He shall receive the Crown of Life, which the Lord hath promised to them that love him. A King­dome is promised: Hearken, Jam. 2.5.my beloved Bre­thren, hath not God chosen the poor of this world, rich in Faith, and heirs of the Kingdome, which he hath promised to them that love him? Yet how unthankfull? This doubtless pro­ceeds from our diffidence of the reality and faithfulness of the Promiser, and therefore that shall be another Question.

5. How little do we relye upon God, Not rely­ing on the Pro­miser.to make good his Promises? How many think God the Promiser as changeable as themselves? Men in Boats, being in constant motion upon the Waters, are apt to fancy, that the Land and Trees move, as they themselves do: So many Christians think, as oft as they fail in point of strict duty, God will fail too. Who layes all the stress upon the faithfulness of him that hath promised? Do not we lean partly to the Promises, and partly to our own endea­vours, and the means we use, and so divide our dependencies betwixt the Promises of God, and our own Duties, to bring in par­dons, peace, holiness, or any outward com­forts?

6. Do not we eye Promises, Not eye­ing Christ in them.without eyeing Christ? Do not we dote on the Bracclets, but neglect the Friend? Do not some set a greater value on the Promise, than on Christ's Per­son: Though the Promises are only the Chry­stal Streams of that River of Life,Rev. 22.1.which pro­ceedeth out of the Throne of God, and the Lamb; [Page 152]yet do not we make them the Primary, and not the Secondary Object of Faith? Who look upon Promises only as Instruments, to bring Christ and the Soul together?

7. Not hoping for the good of them. How little do we hope for the good laid up in the Promises? What fearful expectations have many Prosessours, though they walk close with God, though they abstain from that which is evil, though they fulifill after God to the utmost of their power, though they de­sign which way to walk in all well-pleasing, be­ing fruitful in every good word and work; yet how cast down, how discouraged are they? how do they pine away, and their hearts dye within them? how are they as Reeds shaken, as Ships driven, and cannot cast anchor within the Vail? Moses himself was shaken, when a deliverance of Gods own promising met with opposition: And Moses said, Lord, where­fore hast thou so evil intreated this people?Exod. 5.22, 23.why is it that thou hast sent me; For since I came to Pharaoh, to speak in thy Name, he hath done evil to this people, neither hast thou delivered thy people at all. It is Gods wonted course, to bring signal mercies under a sentence of death, before we enjoy them: and yet how prevailing is unbelief, when God deferrs, and the Promise is obstructed? How faint are we? Our hope is not lively.

8. Noc wait­ing for the good of them. Heb. 10.36. How little do we wait, till that good, which is in the Promises, be given out to us? I may truly say to many, yea to most, Ye have need of Patience, that after ye have done the will of God, ye may receive the Promise. [Page 153]Sure, The Vision is for an appointed time, Hab. 2.3. and God would have us to wait, though it tarry; because it will not tarry, beyond the time ap­pointed by the wise and saithful God: But, though God never fail of his own time, yet he seldome comes at ours, and then we run into unbelief, if not impatiency of spirit. How oft do we Antedate the Promise, and set it a time before Gods time? Jam. [...].4. Patience hath not its perfect work, so that if God save us out of our miseries, we shall not be able to say as the Church, Loe, this is our God, Isa. 25.9.we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoyce in his salvation. This li­miting the holy One of Israel, either as to means, (when we tye up the Lord to work by wayes and causes of our own) or to dayes and hours of our own bold and impudent pre­scription, is no small provocation. Psa. 78.40, 41. How oft did they provoke him in the Wilderness: and grieve him in the Desert? Yea, they turned back, and tempted God, and limited the holy One of Israel. Some will wait a month or two for the Promise of Pardon, that they may have peace in their Consciences, and for Promises of outwards; but when they see nothing comes of their waiting, 2 Kings 6.33. then there is no hope, why should I wait on the Lord any longer? That Wretch waited a little, but not long enough. We allow time to the Physician to cure us, we yield, that he knows the fit­test time to apply cordialls; but we yield not so much to God: We would have the smart­ing [Page 154]Plaister pulled off, before the Wound be healed; whereas it is best for us, to have it kept on. David's foot was almost slipt, when he saw the Promise of the Kingdom deferred, he makes a bad inference from the delay, One day I shall fall by the hand of Saul. 1 Sam. 27.1. We do not stay our selves on the Promises, till the thing promised be given into our bosomes. David waited patiently; but so do not we: Our hearts are not at rest, but we stagger like Drunkards, we reel this way, and that way, but are not established and setled: In this we are not consident, that God who hath promised, cannot lye, and therefore will perform the word, that is gone forth from an unfeigned lip: We are too hasty in our desires, whereas God knows the fittest season for the Promise to bring forth: We shall have it, when the time is come; but we hasten the birth, and spoyl the conception. The Pro­phet of old complains of some, Isa. 35.4. Isa. 28.16. that they were of an hasty heart: whereas, He that believeth, maketh not hast. God deferrs, to put an edge on our desires, a value on what is promised, and to exercise our Faith. The Word, that is gone forth out of the mouth of the God of truth, should quiet; but it doth not. Isa. 60.22. Psa. 102.13. I the Lord will hasten it in its time. The Lord will arise, and have mercy upon Zion, when the time to favour her, yea, when the set time is come. And is not Gods time the best?

9. Abusing Promises. How have many abused, rather than ap­plyed Promises? How many dogs take the [Page 155] Children's bread? How many Hypocrites tast of the forbidden fruit? Lay hold on that which doth not belong unto them? When they read those sweet delicious promises of the pardon of Sin, of the love of God, of the freeness of grace, of the glory to come, they count them as theirs, whereas they are but Usurpers, they set their mark on anothers goods: they are thieves and robbers; for they are strangers to the Promises. How many a­buse the mercy of God in the Promises, so that even the Promises become an occasion of stumbling, whilst they continue in sin, in hopes of pardons through the Promises? We are not led by the sweetness of the Promise to Repentance; but rather harden our hearts, presuming of pardons on course from the God of grace: Gluttons surfet soonest upon the greatest dainties: thus many venture to con­tinue to sin that grace may abound: hence Re­pentance is put off; because men hope God will abundantly pardon, when ever the wick­ed forsakes his way, and the unrighteous man his thoughts. The Promises are not made a Sanctuary unto which men fly from sin, but as a Sanctuary to protect them in their sinfull courses. God is mercifull, slow to wrath, he will abundantly pardon, &c. therefore &c. Do not we overlook all the threatnings and ter­rible denunciations of God against our sins, and wholly pitch on the comfortable Promises of the Gospel? Do not we eye Promises, and yet hate Commands? Do not we mind Tem­poral Promises, with the neglect of Spiritual, [Page 156]and therein disparage God, by setting a deep­er value on Earth than on Heaven, on our back and bellies, than on God? Do not we eye the Promises that speak of mercy, but pass over those that lead to duty? View with pleasure pardoning Promises, but neglect the Promises of sprinkling us with clean wa­ter, and that Sin shall not have Dominion over us? We like it, that God will be our God; but we love not to be Gods people, un­der his command, and at his dispose. How do we eye the absolute Promises, but neglect the conditional? We take hold of Promises of deliverance, when under any misery; but we forget the condition: If my people shall hum­ble themselves, and pray, and seek my face, and turn from their evil wayes, &c. little is that minded by us, which the Prophet speaks, At what instant I shall speak concerning a Nation, Jer. 18.9, 10.and concerning a Kingdome to build and to plant it, if it do evil in my sight, that it obey not my voyce, then I will repent of the good where­with I said I would benefit them. We love, we like, Promised mercies, and every one is looked upon as an unbelieving Thomas, that doubts of the mercy, but we overlook the preparatory duties of Fasting, Praying, Re­penting and Reforming our hearts and wayes, &c. Hence men dote almost on the Promises of grace; but secretly hate the Promises to grace; because they find no gracious qualifi­cations in themselves: they love to hear of Gods readiness to pardon; but they are loth to hear that they must come to Christ for Re­pentance and then for Remission; they would [Page 157]fain have the penny, but they cannot endure labour. God hath linked his Promises and our seeking together. Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them: But how many of us do either altogether neglect, or slothfully go about to perform the condition of the Promise? Are not some of us altoge­ther strangers to faith, the condition of the whole covenant of grace? know not what an heart purifying faith means? We never gave our selves unto the Lord, yet run away with the Promises of forgiveness: though igno­rant of the Mediatour betwixt God and sin­full creatures, though full of pride and high concerts of our own Righteousness, though we live in an open disesteem of the Gospel of Christ, though we cannot but find an incompliance of heart with subjection to Christ, yet we boast Abraham is our Father, the blessing of Abraham is come upon us, the Promises are ours. How do the Promises of God make some slothfull in the use of ap­pointed means? How formal in duties are we? May it not be said of us, Deest aliquid intus. as of the I­mage, there is somewhat wanting within [...]? Are not we silly doves without heart? Are not we only bolstred up with the Promises? O! these pillows under our heads make us slum­bring Virgins: All is well, God is mercifull, &c. but we do not sweat and get our living by labour, we strive not to enter in at the straight gate, &c. We look for the blessed hope, but we live not soberly. I know (saith God) the thoughts that I think towards you, thoughts [Page 158]of peace,Jer. 29.11, 12.but not of an evil, to give you an ex­pected end; but be sure, that ye call upon me, and goe and pray unto me, and I will hearken unto you.

10. Nicely applying them. How nice and curious are some in apply­ing of Promises? They forsooth take no plea­sure in any Promises, but such as they think no hand touched before their own: They neglect the plain, clear, open, rich Pro­mises of the Gospel; and if any be more ab­struse, and hard to be found out, by an or­dinary eye, they are greedily suck'd in: They are only or mainly for mystical Promi­ses. Such think they are delighted with the goodness of the Promise, whereas they are only pleased with the newness of it, or with their own invention, and that they can see farther into a Mill-stone than another. I have known some of these, and I have seen what is become of them: their pride and af­fectation hath led them also from the plain paths of holiness.

11. How many will not close with a Promise (such is their folly) till the thing promised be found within them? Not ap­plying them, till they have what they should apply them for. Because their hearts are so corrupt, therefore they will not apply the Promises of subduing iniquity, and of puri­fying the heart: whereas there is no way to get their corrupt hearts cleansed, but by lay­ing hold on such Promises; and the longer they keep off the Promise, the worse it will be with them: There is no other way, but by this Ark, to escape drowning; and the longer they wander in this Wilderness, the [Page 159]more hard it will be at last to enter into Cana­an: the longer they keep off from the pro­mise, the more corrupt will their hearts grow, and the more corrupt they grow, the work of the heart-purifying-faith will be the more difficult.

12. Eyeing Provi­dences more than Promises. How many of us eye Providences more than Promises? and make the Providences, rather than the Promises of God, the Ground of their Faith? One saith well, ‘The Star­light of one single Promise, is of more use to Christians, than a Constellation of many Providences, both to assure them in their wayes, and to support them under any difficulties.’

13. Do not we pretend to eye the Promises, using in­direct means for getting what is promised. and yet use indirect means to bring our devices to pass? We have pretended to live the Life of Faith; but God knows what shifts men have had, and wicked (at least questionable) courses men have taken; how much evil hath been done, that good may come. Have not we, to help Gods Promises to bring forth, turned out of Gods way, resisted Dignities, offered Violence to known Laws, wronged Conscience, forgot all Obligations upon us, Not look­ing that they at­tain their ends in our Souls. 2 Pet. 1.4. 1 Jo. 3.3. regarded nothing that stood in our way of compassing our designes?

14. How little do we exmaine the Fruits of Gods Promises in our own Souls? The exceeding great and precious Promises are given, that we might be partakers of the Divine nature, having escaped the corruption that is in the world through lust: that we might purifie our [Page 160]selves, even as God is pure: But do we look for these ends to be attained by the Promises in our Souls? Do we look not only for a Change from Looseness to Civility, but a through Sanctification in Body, Mind, and Spirit? 2 Cor. 7.1. Alas! which of us can say, Having these Promises, we do cleanse our selves from all filthiness of Flesh and Spirit, and are per­fecting holiness in the fear of God.

CHAP. XVII. Their Abuse of Providence.

10ly. Professors Abuse of Provi­dence. ABuse of Providence is another branch of Ungodliness, too much spreading among Professours. God is to be honoured, not only as the chiefest Good, and as the su­pream Truth and Authority; but as the first Cause, that giveth Beeing to all things, and therefore ordereth and disposeth of all things as he pleaseth, having absolute Dominion over all events: But O! how is God dis­honoured, by abusing his Providence? The blind World are not only guilty, who do not acknowledge God at the other end of Causes, as swaying all things by his Wisdome and Power, but set up an Idol, called Chance; but even Professours, eminent Professours, are herein very guilty.

1. Eviden­ced in their non­observing it. How seldome do we observe Gods Provi­dence? The Finger of God is in all the Crea­tures; not only We, but all Creatures live, move, and have their beeing, from God, and in God: The whole course of Nature moves, as it is turned by the hand of God, and di­rected by his counsel: It is not with the work of God, as with the Artificers Clock, which, put into a frame, and hang'd with weights, will goe, though the Artificer be off from it; but though God set all the Creatures in frame, yet the motion of every wheel depends on God. There is not a drop of rain falls, till God utter his voice, Jer. 10.13.and cause the vapours to ascend from the ends of the earth: Yet how is God not minded? We see not his footsteps: We may say in this, He passeth this way, and that, and we see him not. Our eyes are held to secondary Causes: We look when the Wind, or Moon, will change; but we are so short-sighted, that we reach not God. How seldome do we consi­der, that though Gods Providence doth de­liver up his choicest Friends, into the hands of his and their Enemies, yet doth it not deliver them up unto their will: they cannot do what they please, but only what pleaseth God: Such of Gods own are still engraven on the palmes of his hands, though turned over into the hands of the Ungodly: they are Gods Fa­vourites still, though the wicked say, Perse­cute them, and take them, for God hath forsa­ken them. How little do we mind, that our times are in Gods hands; and that as Satan is in a Chain, so are his Instruments: We fear [Page 162]Men more than God. O! when shall we hear that Word of God, Say not a confederacy to all them to whom this people shall say a confe­deracy;Isa. 8.12, 13, 14.neither fear ye their fear, nor be a­fraid: Sanctifie the Lord of Hosts himself, and let him be your fear, and let him be your dread; And he shall be for a Sanctuary, &c.

2. Not being affected there­with. How little are we affected with the conti­nual course of Providence, though it guards and keeps us every moment? The Stars in their courses would fight against us: the Sea would swallow us up, and break in as a devourer: the Beasts of the Field would arm against us; if God did not check them, and bound them: yea, one man would eat up another, were it not for the Lord, who sets bounds to the rage of all the Creatures. It is the eye of jealousie that is still wakeful for us: it is the Lord, that puts the hook into the nose, and the bridle in the lips, of the Senacheribs of the World; and yet how little are our hearts affected? how little are they comforted, and born up? how little do they cleave unto the Lord?

On the contrary: But di­strusting [...]t. How distrustful are we of Gods Providence, in a time of seen dan­gers, though we are wonderfully delivered from invisible ones every day? Who can number the legions of Devils? so many deli­verances hast thou by Gods Providence every moment; and yet how diffident and doubtful are we, upon all new imminent outward dan­gers? How little do we believe, that God will bring in good to us, by such Providences [Page 163]as are ungrateful to Sense, to Flesh and Blood? Though nothing is more usual, than for God to take away some comforts, and lay in better comforts; to take away an Abel, and make it up in Seth: to deprive Noah of the comforts of the whole World for a while, and then to wash it from its filthiness, and to deliver him the possession of it, with mani­fest proofs of his singular distinguishing care of him and his Family, whilst all the rest of the Creatures perished in the waters: to de­prive Mary and Martha of their Brother La­zarus, and to return him from the dead unto them with great advantage: to deprive Job of his Children and Estate, to make his last dayes better than his first, Job 1.3. compa­red with Ch. 42.10, 12. and to give him twice as much as he had before; for seven thou­sand Sheep, he had fourteen thousand; before he had three thousand Camels, afterwards six thousand; before five hundred Asses, then one thousand; yet how little can we trust Provi­dence in such cases? How hardly were the Disciples perswaded, that the absence of their Lord and Master, Jesus Christ, should be supplyed in the Spirit? And yet saith Christ, Nevertheless I tell you the truth, [...]fo. 16.7.it is expedient for you that I goe away: for if I goe not away, the Comforter will not come unto you; but if I depart, I will send him to you. Christ in his Spirit, dwelling in our hearts, is better than Christ in Flesh, dwelling in our houses. When the unclean Spirit departs from a man, Mat. 12.43.and re­turns again, he brings seven Spirits worse than himself, and the latter end of that man is worse [Page 164]than his beginning; but when Christ withdrew from Earth to Heaven, he brings seven con­solations better than at first, in the powring forth of the Comforter, and the end of such (in whom the Spirit supplies the want of Christs bodily presence) is better than the beginning. Why cryest thou for thine afflicti­on? thy sorrow is incurable for the multitude of thine iniquity, Jer. 30.15, 16, 17. &c. Therefore all they that de­vour thee, shall be devoured, &c. for I will re­store health unto thee, and I will heal thee of thy wounds, saith the Lord, because they called thee an outcast, &c. Nothing more usual with God than to make the loss of one comfort, the means of enjoying another with advan­tage, yea with the advantage of the hundred fold: But alas! most fear they shall be losers by Christ and for Christ. God doth as Mar­riners, row one way, and look another: he brings most of his great ends about by look­ing quite aside from what he hath a special in­tent to bring to pass: the Lord seldome pro­ceeds in a direct way to his ends, i. e. in a right way to our apprehensions, in such a way as we would have him go in; but he leads us about, Psa. 107.7. as he did Israel, and yet that was the right way indeed: though the means seem to oppose the end; yet he works to the praise of his Name: he can write right by a crooked pen, and bring honey out of the Car­kas of the Lion: make use of strange instru­ments, break down Jerichos walls by the sounds of Ramshorns: But O! how little do we trust Providence when the means are not probable [Page 165]to effect our expected end? Zech. 14.7. Hebr. 11.12. Who believes there shall be light in the Evening? And that Sarah shall have a posterity as the Stars in the Firmament for multitude, and as the sand on the Sea shore, which is innumerable, when she was old, had been barren so long, and her Lord old also? Who will think that the Sun and the Stars shall bow to Joseph, when he lies in the Pit, or is in the Dungeon of the Heathen King? How slow to believe were the Disciples, when Christ is dead and buried, Luk. 24.21, 25. and lies three dayes in the Grave? We thought this should have been he that should have deli­vered Israel. How little doth the Worm Ja­cob (Jacob when reduced as low as the earth, when creeping into holes for security, when as contemptible as a worm, that no man scru­ples to tread upon, when so easily to be destroy­ed, as a worm) believe, Isa. 41.15, 16.17. that yet the Worm Jacob shall thresh the mountains and fan them, and the wind shall carry them away? Alas! how unseemly is the behaviour of many, if Providence thwarts them in taking away a Child, an Husband, an Estate, how discoura­ged and cast down are we, as if God in his Providence had pulled down that, which he could never build again, or rooted up that which he could never plant again. O! how few believe that if God pull down their brick­houses, that he will build them again of hewn-stones, and that if he consume their Fir­trees, he will build again with Cedars? Do not many afflicted Christians think it impossi­ble for their sorrow to be turned into joy?

Whence is all our dejectedness under Cross-Providences, Hence de­jectedness under Cross-Providen­ces. but from our not believing that all things are disposed by the wife and gracious Providence of God? We believe not enough that the Eyes of our loving Father run to and fro throughout the Earth, to shew himself Marvellous for our help in a time of need and danger. David was thus overta­ken, till he school'd himself into a better frame, with Why art thou cast down, O my Soul, Psa. 42.5.and why art thou disquieted in me? Hope thou in God, for I shall yet praise him for the help of his countenance. Few can say, God is our refuge and strength: Psa. 46.1, 2.a very present help in trouble. Therefore will we not fear, though the Earth be removed: and though the Mountains be carried into the midst of the Sea. Few be­lieve that if the Lord be pleased to lay a great burden upon their shoulders, he will give great strength to bear it, and if he gives but little strength, he will surely proportion the burden to it. Whence are all our uproars of Spirit, and disquietness of heart, but from our not trusting upon Providence? When God is working desolation, did we see it his work, we would be still. David was so, when strangely provoked by Shimei's insolen­cy and railings. God hath bid Shimei curse. Abisha was not so much concerned in the affront, as David, but he sees not God in the lips of Shimei, and therefore his Spirit is inflamed.

All the boylings of Revenge that are in the hearts of men one 'gainst another may be Boyling of re­venge. [Page 167]attributed to mans blindness and injudicious view of things, they see not the wicked to be Gods Sword to let out their corruption: they do not believe that God intends to pur­sue gracious designs by such instruments. Joseph was easily conquered and perswaded to forgive the unkindness, yea the cruelty of his Brethren in making Merchandize of him to the Ishmalites, he could say, Gen. 45.8.50.20. It was not you that sent me hither, but God, &c. As for you, ye thought evil against me, but God meant it un­to good, to bring to pass as it is this day, to save much people alive. He insinuates to them, that they had no cause to fear his revenging himself on them; for that he could easily pardon that offence of theirs, out of which God hath drawn so much good to his people, and so much glory to his own Name. How silent would we be, yea how full of praises, if by an eye of faith we did see the end of God in all his Providences, that they lead to holy­ness: Before I was afflicted I went astray; Psa. 119.67, 75. Hebr. 12.10.but now I keep thy Word: I know O Lord, that thy judgements are right, and that thou hast af­flicted me in faithfulness. He for our Profit, that we might be partakers of his holinesse. Can we fume at the Physician for prescribing a dyet, or bitter pills and potions, if he pro­vides these for the purging away diseases, that threaten our ruine? Shall we fly in the face of him that binds us, in order to the Sa­ving us? and yet what murmurings have we, whilst in the hands of the Physician? Prov. 19.3. The folly of a man perverteth his wayes, and his [Page 168]heart fretteth against the Lord. How should we honour God, if we did believe, that in his hand our breath is?

How carefull are we to please them that have power over our lives, And care­lesness to please God. Dan. 5.23. and to whom we are beholding for every breath we breath? O! study how much you labour to comply with men, and how little with the Lord, and you will find your distrust of Providence, that you do not believe, that God sitteth upon the flouds.

3. Justifying their acti­ons and states by Provi­dence. How oft have we made Providence an ar­gument to justifie our actions and states? That, because God doth not punish us, but tolerate us, therefore he loves us, and approves of our way? Whereas the Scriptures and Ex­perience shew, that there is a just man that perisheth in his righteousness, and there is a wicked man that prolongs his life in wickedness: The Lord sometimes puts his Hoggs into the fattest pastures, in order to the Slaughter; yea, sometimes his not punishing, is the greatest punishment. Hos. 4.14. I will not punish your Daughters for their Whoredomes: God lets Adulterers and Adulteresses to prosper and thrive. Hierome observes, that God deals with us, as Parents with Children, whilst there is any hope of reclaiming them, Vae illi ad quo­rum pec­catae con­nivet Deus. Luth. they are corrected; but otherwise they are let a­lone, to do as they list: Or as Physicians con­tinue their applications, whilst there is any hope of the Patients life; otherwise they let them alone. How do some bless themselves, that they never fasted and prayed as others, [Page 169]and yet they ride on horseback, whilst others foot it out: But what saith Hierome to there? Quando videris, &c. ‘When thou leest a sinner flow with wealth, and braving of his power: when thou seest him very healthful, and to have a company of brave Children bravely arrayed; then say, the threatning of God, by the Prophet Hoseah, is full filled upon that man.’ Dives had his good things here, and Lazarus evil: Dives fa­red deliciously every day, his misery is reser­ved to hereafter, as Lazarus his comforts are reserved till death. Mark the perfect man, Psal. 37.and behold the upright, for the end of that man is peace. i. e. a confluence of all good. What said one of the late English Bishops? ‘It is the common lot of the true Children of God, because they have many out-fly­ings, wherewith their holy Father is not well pleased, to come under the scourge oftner than the Bastards do. If they do a­miss, they must smart for it either here or hereafter: now God meaneth them no con­demnation hereafter, and therefore he giv­eth them more chaslning here.’ 1 Cor. 11.32. It is a con­siderable passage of a very learned man, in weakning the late position of some, that God had borne Testimony to their cause, by the many Victories which he had given them, saith he, ‘This concluding of yours will by the same reason infer that Christianity is not, and that Mahumetisme is the true Religion; because when the Turks asserted one, and the Greek-Church the other, and that dif­ference [Page 170]begat a War betwixt them; it is clear that the Turks were successful, and the Greek-Church was sadly wasted and subdued by them, and so remains to this hour in that un-returned Captivity.’ Doe not all things com [...] alike to all? Eccles. 9.2. And yet good men, some of the best that ever breathed, have been stumbled at these dispensations: ‘Lord (saith the Prophet Jeremiah) thou art righteous, Jer. 21.1. yet let me reason with thee, Why doth the way of the Wicked prosper? Thou art of purer Eyes (saith the Prophet Habakkuk) than to behold evil, Hab. 1.13. and canst not look on iniquity: Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue, when the Wicked de­voureth the man that is more righteous than he?’ The Saints also of the New Testa­ment were apt to stumble at the Cross, at Gods Providences towards his Saints and fa­vourites, that they should suffer such hard things: so that the Apostles were forced to counsel them, and to rectifie their thoughts, in this particular; My Brethren think it not strange concerning the fiery tryal: 1 Pet. 4.12. 1 Thes. 3.3, 4. And the A­postle Paul sent Timothy on purpose to com­fort them, and to establish them, that no man should be moved by these afflictions: Yea our Lord himself knowing how apt his Disci­ples were to stumble hereat, preacheth on purpose on this subject. These things have I spoken unto you, that ye be not offended: What things were these? They shall put you out of the Synagogues (excommunicate you, cast [Page 171]you out like dogs:) Yea the time shall come, that whosoever killeth you will think he doth God service. Good men, when they see the wicked thus walk on every side (go where they please, and do what they please) they are apt, either to doubt of Gods Providence, Whether he governs the World, or to call in question whether they have any relation to Gods special care. But do not we know that the Child is oft beaten, whilst the Servant or stranger is spared? Doe not we know that judgement begins at the House of God, yea, 1 Pet. 4.17. yea, and stays long there, and all that while the tents of ungodliness may be free: these may wash their steps in butter, and the Rocks may pour them out Rivers of Oyle: they may wax old and grow in a wealth; Job. 21.7 ad 15.their seed may be establi­shed: the Rod of God may not be upon them: they may rejoyce in in the sound of the Organ, &c. and yet wicked enough: All this they may have with the Curse of God, for they say unto God depart, &c.

4. Censuring others and themselvs upon the account [...] of out­ward Pro­vidences. How oft have the generation of the Just been censured for Hypocrites and ungodly, meer­ly because of outward Providences? Thus was Job censured by good men; because he sate on the Dunghil, who was wont to sit with Princes. Let a man be under grievous losses by Sea, or by Land, yea let but a Viper hang upon the hand, and what then? This man (say they) surely is a murtherer, Acts 28.4.who though he hath es­caped the Seas, yet vengeance suffereth not to live: Mens outward conditions is made by Barbarians, yea by Christians, the line to [Page 172]measure Mens relation to God by, they inter­pret love by prosperity, and hatred by adver­lity: whereas the Lord tells us that through many tribulations we must enter into the King­dome of Heaven. I wonder not at this, when I consider, that the Servant is not above the Master: Isa. 53.3, 4.When Christ was a man of sorrows, they did judge him smitten of God. How rea­dy also are we to say this is a just Judgement of God upon such a suffering Professour, for—? Yea we censure our selves for Hypocrites, when God crosseth us in some earthly comforts, and designs. If a Child dies, &c. then we question the root of the matter, whether there be a spark of grace.

5. Making Provi­dence an hinde­rance to depend­ing on God. The more Providence hath favoured us, have not we the less roled our selves on the Cove­nant of grace? Hath not God had the less of our dependance and faith? Have not the promises lain more neglected, so that God hath been even necessitated to draw in his hand of bounty, that, like the Widdow, when destitute, we may trust to him? The Cisterns leak apace, that the Fountain may be in greater request.

6. Being dis­comen­ced with. Provi­dence. How discontented are we to this day with Gods Providential administrations toward us? How do we prescribe to God? Some would be richer than they are; others more honou­rable: Some covet to be above others. We have bad memories, or else we cannot but remember how ill some of us improved our talients of power and honour, when we had them. Is it reasonable that God should be [Page 173]charged for an hard Master for not entrusting ten talents in our hands, when we have been so unfaithfull to our former allotments? Je­surun-like we waxed fat, and never were more beast-like, than when we were in the greenest pastures. God would be charg'd even with indiscretion, if he should commit ten talents again to thee, till thou art humbled for thy former unfaithfulness.

7. How do we take Gods work out of his hand,? Taking Gods work out of his hands. How carefull are we in many things, though we should be carefull in nothing? Though we cannot add one Cubit to our Stature by all our cares; yet what sollicitudes eat into our hearts, and cut them in twain? We should serve Providence in the use of means, but should have nothing to do with the issues and events of the means we use, but leave them to God. That which is not under our Power, should not be under our Care. Eccles. 9.11.All things are ordered by the deliberate Counsel of God. I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of under­standing, nor yet favour to men of skill, but time and chance happeneth to them all.

8. Distasting Religion because of adversity. How do rotten-hearted Hypocrites distast God, grow careless of serving God, yea fall in­to an abhorrence of Religion because of Gods frowning upon his people in Providential dispen­sations? Hence innumerable sorts of these hollow-hearted Professours, desert their for­mer Profession: when the Wind and Tide of Preferment is against them, they will not ha­zard [Page]their outward comforts, for all the Pro­mises of the Gospel: whilst they see how lit­tle Providence favours the Saints as to the comforts of this life, and that Providence suits not their desires, they rage and swell, and are ready to cry out, like that wretched King, 2 Kings 6.33. This evil is of the Lord, wherefore should I wait on the Lord any longer? Now Farewell to God, Farewell to Profession: if when the Children ask bread, he gives them stones, Farewell to such a Father.

9. Neglect­ing Pro­vidence, and shift­ing for them­selves. How commonly do men neglect the Provi­dence of God, and betake themselves to their own shifts to extricate themselves from their mi­series? Is man wiser than God? And yet men hope rather to help themselves by their own wits, wiles, and endeavours, than by leaning to the Providence of God. Such there were in Jeremiahs time: God had told them that he had brought them into straights on pur­pose to engage them to repent of their sins, and to turn to the Lord: Thus saith the Lord, behold I frame evil against you, Jer. 18.11.and devise a device against you: return ye now every one from his evil way, and make your wayes and doings good; But they loved not humbling work; v. 12. And they said there is no hope, but we will walk after our own devices, and we will every one do the imagination of his own evil heart: They had devices of their own, such as God approved not: And have not we (some of us) had such? Hath there not been devising how to sow discords between supe­rious and inferiours, betwixt Magistrate and [Page 175]people? v. 15. Hath their not been stumbling in our wayes from the ancient paths in a way not cast up, in an untrodden way? O! how have men run to extraordinary courses to deliver them­selves out of their miseries? For this, God may make our land desolate and a perpetual his­sing, or derision: v. 16. v. 17. he may justly scatter us as with an East wind before the Enemy, and shew us the back and not the face in the day of our ea­lamity.

10. Being partial in viewing Provi­dence. Have not we been partial in viewing the Providences of God? Have not we taken some one Providence, and fixed our eye upon it so long, till our hearts have been ever over­whelmed with sorrow? But we have not viewed the Providences of God in their con­texture, nor in their relation to gracious ends for our good: some take more notice of smi­ling Providences than of frowning, of what in Providence makes for them, and their courses, than of what makes against them: but others take more notice of frowning Pro­vidences than of smiling, of what makes a­gainst them, than of what makes for them. In this we have shewn our selves fools; for who is wise shall understand these things: Hos. 14.9. These words are restrictive: Who? That is few or none are such, and then there is an earnest wish or desire of the Prophet, O that men were wise to understand these things: the wayes of the Lord are right, though men think them not so.

CHAP. XVIII. Their Hypocrisie.

11ly. Professors Hypocrisy HYpocrisie is another piece of Ungodli­ness, which like leaven, hath dif­fused it self through the whole body of Profes­sors. It is the greatest ungodliness, that can be, to rob the Lord of his dominion over the Conscience, and therefore Hypocrisie is called Blasphemy. Rev. 2.9.I know the blasphemy of them that say they are Jews, and are not. God is not honoured unless he be acknowledged as the supream Authority, not only over the life, but the heart; and therefore his Authority is never more undetermined than by a meer form of godliness. 2 Tim. 3.5. Hypocrites are clouds without rain, wells without water, trees without fruit, though not without leaves: Yea (to use Christs simili­tude) they are garnished tombs: they appear to be one thing, Abscondit quod est, quod non est menti­tur. Bern. but are another thing: they appear to be the greatest Worshippers of God; but are the greatest dishonourers of God: They profess that they know (worship) God; but in works they deny him, being abo­minable, and dis-obedient, and to every good work reprobate. Tit. 1.16 The Hypocrites piety is not piety, his religion is not religion; but dou­bled [Page 177]and trebled iniquity. Quis non itascatur videns homines, ore Deum confiten­tes: ne­gantes moribus? Seculum verbis, et non factis renunci­antes? Aug. Eviden­ced, in their Pro­fessing. Should not this make us to tremble at the greatness of the hypocrisie of this age? O! How many Apo­thecaries-boxes are there, that have golden titles and nothing in them? How many curi­ous pictures drawn to life; but look be­hind them, and there is nothing but dust and cobweb? How many have glorious signs, but within ill customs: an Angel for a sign, a Lamb for a sign, but within are Devils and Cheats?

How many have taken up Religion under pretence of its being an help to Heaven, when they have made it a means to get earth, to get custom, credit, &c. Hence when they cannot compass, but rather obstruct their worldly designs, Farewell to Religion: if it contribute not to their private ends, they give it up again. O! How few have embra­ced Christ and Truth, for Christ's sake, for Truth's sake? Have not most embraced Christ and his Gospel, as they have Servants, for what they can do for them? and adhered to Profession as the Ivy to the Tree, not because it loves it, but sucks from it, and is succoured by it? Have they not alwayes worshipped the rising, and not the declining Sun? How few own the declining sinking cause of Christ? How hard is it to perswade men to stand for truths, that stand not with their advancements and accommodations? Hence many now stand idle, as the people in the Market place, who would not go into the Vi [...]y [...]d [...] they were hired. How few will own any way [...] [Page 178]be Christs, till they see how it stands with their secular advantages? How many New­ters now, who once were forward Profes­sours? If we entertain him (saith they) the Romans will come, and take away our place and Nation. We find the truth of a learned mans Assertion: He that will serve God for the world, will serve the Devil for the world: He that serves God for a little, will serve the Devil for more: where he can mend his wages, he will give his service. How many Professours have with Absolon gone to Hebron to worship, but all the while have promoted their own ambi­tious designs, raising even sedition in order to their earthly advantages?

In how many hath the tongue prayed, Speaking to God. when not the heart? These have been much in fasting and prayer, and have thought them­selves much wronged that they were not heard: Isa. 58.4. but God gives them a reason: Ye shall not fast as ye do to make your voice to be heard on high. The Hypocrite may lift up his voice strongly, and yet never be heard: his voice for want of the heart therein may never come up to Gods dwelling place: his Prayers ma­ny times fall back upon his own face, like spittle against the wind. How many have u­sed Prayer as an hook to draw in outwards from God and Man; but not as a sword to de­stroy their lusts? How many have cryed ve­hemently unto God for assistances in their du­ties, chiefly, if not solely, to get themselves a Name in the Earth? How many tell God with a brazen face that they love him, yea [Page 179]that they love him with all their hearts, whereas they love not God, but God's, some­what of God: they flatter God with their lips: they delight not in his presence: yea all the while they are serving their turn on God? Fain they would partake of Gods boun­ty, of Gods protection, and Gods pardons, but they love neither God nor his Image: when God puts them to express their love by self-denyal, then you shall see the graves to be full of rottenness: they hate to spend and to be spent for God. How many tell God that they are troubled for offending him, when they are only troubled that he is displeasing them, and about to correct them for their a­buses of him? They will cry out in Prayer, O my carelesseness! &c. But alas! It is not Sin, but the Judgements of God, and the con­sequents of Sin that disturb them. How ma­ny will tell God twenty times over they are ashamed of their Sins, and within one hour after they are not ashamed to commit them a­gain, no more ashamed are they, than the Sow is to lye tumbling in the Mire? How will many tell God they fear him, and his Judgements, when indeed and intruth they fear neither, witness their frothy loose spi­rits and conversations? How will they tell God that all the world is but as a drop of a bucket in comparison of his Majesty, and that all flesh is contemptible, when weighed with him, and yet they fear the wrath of Man more than the wrath of the Almighty God? How many will tell God that they are contented [Page 180]with all his will, and yet their hearts are full of inward risings against the Providence of God? How many tell God they believe in him, trust to his Mercy, depend on Christ, and O! forsooth all their cares are cast on Christ, when God knows, their care and work, like Bees, is to get honey to their hives? They mind earthly things, and are scraping the dust of the Valleys to themselves, as if they thought it their wisdome rather to lean to their own providing, than to be beholding to the Lord and dye beggars? How earnest are some in their cries to God for victory o­ver Sin; but secretly hate it not? And doth it not appear in this, for that having direct­ed their Prayers to the Lord, they do not look up, to see whether the corruption be more mortified, and their love to it abated yea or no?

How have the speeches of many in their converse one with another bewrayed their hypocrisie? To men, concern­ing things. How do many covet mightily to insist on the refinements of hypocrites, and thereby they escape (as they hope at least) from being judged such themselves? How have some studied to disgrace Sin to the ut­most, and yet secretly cherished that, which they laboured to make odious to others? In company they cry down self-love, hypocrisie, formality, earthlyness, and pride, but private­ly they keep up these, and make them their companions. How Zealous have some been in discourse for the Protestant Faith? How have they cryed out against errours, and for [Page 181]a reformation; but can tell no more of a work of God upon the heart than an Heathen? How have some contended for opinions, and have put a jus divinum upon such and such a way, and counted others as little better than Pagans, that would not submit to their way, and yet by fear and flattery have soon faced a­bout.

How will some cry up such and such for most eminent in grace? Persons, Others. and O how doe they love them! when all the while self-love acts them, and if they gain not by them, they will surely have an howbeit to blot them? They are as the foreman to praise the rich, from whom they hope to squeeze some of their gold; but bring up the rear, are the last to commend them, from whom they ex­pect nothing of advantage by their glavering tongue. How much Hypocrisie hath appear­ed in our declaimings against others sins? O! we must not suffer this: the House of God must be kept clean: it must not be made a Den of Thieves, an Hog-sty, and cage of un­cleanness: and all this while their zeal is no­thing but revenge; a secret grudge there is against the Delinquent, and now that an ad­vantage offereth, they will have their penny­worth out of him.

How many are alwayes finding faults, Them­selves. bla­ming Magistrates, Ministers, all but them­selves? This man wants courage, and ano­ther wants another grace, whilst they them­selves want all grace, as being meer pieces of pageantry. How many whining Hypocrites [Page 182]have we, that will in all companies, especi­ally where Ministers are, be crying out a­gainst the baseness and treachery of their own hearts, and the wickedness of their own lives, and rest in their lazy complaints, but reform not?

How severe are some in their censures of sin in others, Censu­ring. as Judah against Thamar, she must be burnt? who will now suspect Judah to be unclean? Mat. 7.3. How ready have we been to judge and censure others, rather than our selves? To behold a mote in others, but not the beam in our selves? How many censure Ministers for too seldome preaching in pri­vate, and yet are themselves Sermon-glutted, as yet they have not got a stomach, so great was their surfeit with the former plenty; yea, when they have Sermons, neglect them; or if they attend with their Bodies on them, yet have no fellowship with Christ in them? We are just like Consumption people, apt to be angry, and fret, if we have not our wonted meals, and the Cooks are blamed for negli­gence; and when the meat is brought before us, we are even weary of the smell of it. How many censure others for being to talk a­tive, Acting, better a­broad than at home, in publick than in seeret dit­ties. and therefore would impose silence up­on others, because they have neither heart nor tongue, to vindicate God, and to promote Religion?

How many are full of perswasions of the love of God, and of the grace of God, and yet ignorant of the first Principles of Christi­anity; neglecters of Family-Prayer, or Clo­set-Duties? [Page 183]They think well of themselves, because in their Duties before men they are devout and zealous, and carried forth to the wasting of much time; but in their Closets they are straightned, and put the Lord off with a short Collect. How many, like your City Maids, goe in their best, are neat, cleanly, and in gorgeous apparel, when walking in the views of others; but if you follow them home to their houses and cham­bers, how nasty, how foul are they! How many are there whose Religion lies in their face, habit, gesture: seem demure, humble; walk with their eyes looking downwards, bow with Absolon to the people, and yet their hearts full of pride and loftiness? How oft e­ven on Fast-dayes have you had sour faces, and inwardly light, frothy, and unserious hearts? As an evidence observe when the day ends, the Dog returns to his vomit, the heart becomes vain, or rather, the vanity that was smothered and pent up in the day breaks out as soon as the duties are over: We can hang down our heads like a bull-rush, we can rough cast our faces, but it is hardly for a day.

How hath Hypocrisie followed thee from the corners of the streets to the very closet? Seeming to be more in secret du­ties than they are. Thou hast shut thy door, as if thou wouldst shut out World and Devils, and there hast fall'n asleep, or (which is as bad) hast par­lied with the Devil, and pampered thy lusts: Hypocrisie, like the Frogs of Egypt, hath crept into thy most secret retirements.

How few can pretend to Uniformity in their obedience? Being not univer­sally obe­dient. Psal. 119.6. How many will be ashamed, be­cause they respect not all Gods Commande­ments? still they clip the Law: still some re­serves: they will let go profaneness, so they may but reserve covetousness: they will pray, hear, &c. so they may cheat their Neighbour under a demure behaviour: or they will be strict to rules of Justice and equity among men: but they will rob God of his honour: some of them are punctual to a day, to a far­thing (Blush, Reader, if thou art short of the Hypocrites stature) they will not cheat you with a brasse Shilling; but rob God of his due, of his due in the Closet, and in the Family too.

How frequently do we hear some desiring to know the least measure of saving Grace, Desiring to know the least degree of saving grace. and why? because they would sit down there­with. There is not a surer note of an un­sound heart, than to be contented with the least degree of grace, and not to press for­ward.

How generally do men hate to be examined and tried about their state? But not to be ex­amined, nor to consult with Mini­sters a­bout their condition, much less to follow their di­rections. This is a sure sign of a rotten heart, of a painted-Christian; paint will not endure the fire: Hypocrites hate lancing and piercing work. How many continue in a course of Religion, and yet their hearts are hardned more and more, and they know it, and yet will hardly consult with Ministers about their sad condition? or if they do, yet practise nothing more than before? I am confident there are many who [Page 185]make it their business to keep up their reputa­tion among the Saints, but have lost (and know they have) their credit at the throne of grace; and though they have their reward, the Saints embrace them for Precious, yet Christ neglects them, and when they spread out their hands all the day long to the Hea­vens, they have no welcome with God. Isa. 1.11. To what purpose is the multitude of your Sacrifices unto me, saith the Lord, I am full of the burnt offerings of the Rams, and the fat of fed beasts, and I delight not in the bloud of Bullocks, or of Lambs, or of He-goats. And when you spread forth your hands, v. 15.I will hide mine eyes from you: yea when you make many Prayers, I will not hear.

O! Conside­rations a­gainst hypocrifie Isa. 48.1, 2. What a Controversie hath God with England for its great Hypocrisie? We have called our selves of the Holy City, and have maede mention of the God of Lrael, but not in truth, not in righteousness. Though you have past for Saints in the account of blind, and short-sighted men; yet you are but Devils in Christs account: So was the arch-Hypocrite Judas, One of you is a Devil. Of all Devils none so bad as the Professing Devil. Re­member the vengeance which fell on Bel­shazzar, when he carouzed in the Bowls of the Sanctuary. 2 Pet. 2.3. Their damnation slumbereth not, who through covetousness make use of the covering of faigned words. O! When will ye put on the new man, which after God is created in righteousness, and True holiness? Eph. 4.24. Believe it, if thou art a whited wall God will [Page 186] smite thee. Though thou get some present glory or profit by thy outside holiness, yet God more abhors thee, than the bleer and imperfect observing World can applaud thee. Will a King indure it, that thou take his Robes, and cloath a Swine with them? or that thou take his Crown and set it on the head of a base Varlet? God is coming against the Hypocritical Nation. And he accounts it a disgrace, for thee to voice thy self to be the Son of so great a Prince, whilst thou art a Slave to Hellish lusts. All you do for God will not profit you, you lose all you have wrought, whilst acted by self, and corrupt in your ends and aims. Though you trust in ly­ing words, Jer. 7.8. Isa. 57.12. in your outward shews, yet I will declare thy righteousness, and thy words, for they shall not profit thee. What shall I say? There is no acceptance for you to be had without the Benjamin of sincerity with you. A day of trouble is hastning, and you think then to pray, but will God hear your cry when trouble cometh upon you? Job. 27.9. Psal. 106.15. Psal. 51.6. If you deny God your heart, never expect his ear. Quails you may have, but with a vengeance, with leanness in your souls. That which God desireth and looketh for, is truth in the inward parts. God and Religion have received so much dis­honour by pretenders to Christ and Truth, and so many Atheists have been made, con­firmed, and hardned in England, by the Observations they have made on Professours hypocritical pretensions, that I fear the stains will hardly be wash'd away without blood, [Page 187]and some probably will be called forth to seal to the Truth of Christ by their death, to con­vince men, that there are some real Christi­ans, who will spend, and be spent for Christ; and that whilst many have but a Name to live, yet there are a few in our Sardis, who are not defiled with hellish Hypocrisie, but love Truth in their inward parts.

CHAP. XIX. Their Sabbath-Sins.

Lastly, WHen you remember the evil of your wayes, Professors Sabbath-Sins.of your un­godly wayes, you may not omit your Sabbath-Sins. God hath appointed the Sabbath: He hath sanctified it for special and entire communion with himself. The Law of the Sabbath was given before the Fall; because man was to labour and dress the Garden on the six dayes, and therefore could not have that compleat and indistracted communion with God, even in his estate of innocency, which he might enjoy by a total seperation from all earthly and heterogeneous employments: But since the Fall, this Rest is of more absolute neces­sity; for that we cannot now apply our minds [Page 188]entirely to matters of so different a nature, as heavenly and earthly things are. The Sab­bath is many wayes honourable: it was anti­ently set apart by God; it was written with Gods own finger in the Tables; God rained Mannah on that day; it's called an Everlast­ing Covenant, by way of eminency, as if no­thing of Gods Covenant were kept, if this were not: Yea, God puts a Remember on this day, and no other: Remember that thou keep holy the Sabbath day. ‘If a Friend send­eth to you, that he will come and solace himself in your company such a day, and tells you the set time, when he will come; will he not take it ill, if you neglect him then? If you are full of employments, and other guests, and have no leisure to attend communion with him? Thus saith God, Remember such a time, I will set it apart on purpose to enjoy you, and feast you; I will then take you into my Cellars, my Wine Cellars, and (after an holy manner) inebriate you with Divine comforts: You are on your other dayes clogg'd and cum­bred with earthly affairs, so that I can have therein but broken communion with you; but pray Remember to lay aside all other bu­siness, to rest from all your other works, that I and you may freely converse together.’ But instead of this,

How little Preparation do we make for the observing of this day unto the Lord; Their not preparing for it. Though Remember be a Watch-word of solemn Prepa­ration for it? Remember it, think of it be­fore [Page 189]it come, that so thou mayest be ready to sanctifie it, without any distraction by world­ly business. Which of us dispatcheth his worldly business seasonably on the six dayes? Nay, is it not a wicked custome, to engross more business into our hands and hearts the day before, than on any other day of the Week? Do not greedy Professours sit up la­ter on Saturday Night, than any other Night? Hereby their hearts are cumbred with the World, and their natural strength and spirits wasted and spent, so that they cannot with a free Spirit wait upon God. Such is the re­verence that is due to the solemn and publick Duties of Devotion, that they require, not only a surcease from other works and thoughts, for the time of the performance; but also a decent preparation before-hand, that we look to our feet, &c. that so our thoughts and affections, which are naturally bent upon the World, and not easily with­drawn from it, may be raised to a disposition becoming the day. God alone knows, how oft the Devil, and our own hearts, have in­tangled us with occasions on the Saturday, whereby our minds have been distracted on the Sabbath: Yea, have we not at times e­ven secretly wished, that the Sabbath were over, or might be adjourned, that we might pursue some worldly design, which is ob­structed by its interposal? The Sabbath is the Saints Market-day, or Fair-day: You know what preparations are made, by World­lings for their dayes of gain; would to God [Page 190]we had learned wisdome from carnal men, so to fit and prepare for the advantages to our Souls we may reap upon Gods day. Their curtailing it. Amos 8.4.

How have we curtailed the Sabbath? Have not we risen later on the Lords day than on any other? and gone sooner to bed on that day than on any other? When will the Sabbath be gone? Do not we make it the shortest day of the Week? O! If God had reserved all the dayes to himself save one, how diligent would you have been, to take all the day to your worldly business? This is a clear evi­dence, that your minds are more on your Profits and Pleasures, than on the Service of Christ.

How lowring are our countenances, Being sad when the Sabbath begins, and glad when it ends. and how lumpish and heavy are our hearts, in the beginning of a Sabbath, much more than up­on any other day? Doth not this prove the day to be no way pleasing to us? And how chearfull are some of us, when the Sabbath is ended? The heart is not so well pleased all the day, as then: yea do not some cheat and delude themselves hereby, as if they had joy in the Lord, and had received comfort from the Word and other Ordinances; whereas they are glad that the yoak of Ordinances, the burden of the Word of the Lord, and the burden of the day of the Lord is taking off their Shoulders? Being hindred from pro­faning it only by external motives.

How many are there, who would pro­fane Gods Sabbaths and wholy neglect the Ordinances of them, were it not for the Laws of men, and the eyes of their Rela­tions?

How quieted are some when they have at­tended the publick service? Satisfied with wor­shipping God pub­lickly. and do they be­twixt and after those solemn duties refrain their lips from worldly talk, from imperti­nencies, from such discourse, as bears no proportion with the holiness of the day?

When works of Necessity and Charity hap­pen out beyond our expectation or forecast, Glad to be hin­dred from works of piety. are we (at all) troubled at them? Do not we rather rejoyce, because we have thereby a dispensation to withdraw from the immedi­ate worship of God? And how many neglect to do all their works on the six dayes, Exod. 20.9. though the Lord so expresly chargeth them so to do, that they may have a pretence of necessity to do much servile work on the Sabbath? How common is it to dress meat on the Sabbath, more than on any other day, when there is not the least pretence of weakness, &c. Here­by not only Servants, but the whole house are too much in labour and destraction, and hindred (if not from the solemn Assemblies, yet) from Family, and Closet worship.

How do many gossip, complement, Eating too much on the Sabbath. and feast away (abroad) the day of the Lord? or else eat to an excess at home, and thereby make themselves fitter for a bed, than to wait on the Sanctuary, to hear Christs voice, to me­ditate on his love, and to feed in his pleasant pastures?

How carefull are we to keep our selves, Stealing Gods time. and ours, from pilfering from our Neigh­bour? but not from stealing from God his time? yea are not some Governours so un­godly, [Page 192]unmercifull, that they will allow their people no time but the Sabbath to recreate themselves from their labours? If they need recreation, you have more time than God hath reserved, sure you should not steal from God to pleasure them.

In the discharge of the works of mercy to Man and Beast, Not per­forming duties of mercy aright. Do not we respect more our own commodity, than the will of God, than the dispensation of God, and the creatures necessities? Are these works of mercy atten­ded with such spiritual meditations, as they do afford us, if our hearts were holy?

How few bless God for giving them one day, Not bles­sing of God for the Sab­bath. wherein they may lighten their hearts of all worldly cares, and throw off all griefs and secular cumbers, and may seek for relief and comfort in their God?

Perhaps the Master observes a day unto the Lord; Careless whether those un­der them observe the Sab­bath. but how careless is he, that his Sons and Daughters, and all within his gate honour the day of the Lord? Do not many Professing Governours of Families let them sleep away the Sabbath, that they may be the fitter for their drudgeries the following week? O! when will Governours be as diligent, that their Servants and Houshold serve the Lord, as that they serve themselves? You have been carefull that your work were done on the week; but careless whether Gods work were done by them on the Sabbath: careless whe­ther your Servants profited by the Sabbath yea or no? When will Gods glory and the good of your peoples Souls be nearer to you than [Page 193]your worldly advantages? You ask your Ser­vants, what work they have done for you every day, and call them to frequent ac­counts for your gains-sake, and what? never reckon with them about their Spiritual Soul­work? O! how little is the love of God shed abroad in your hearts?

How justly may God be angry with us, till he hath consumed us, for our desiling the day of the Lord? It was Gods express Law, Exod. 31.14. that eve­ry one that desileth it should surely be put to death. When the people were weary of the Sabbath, when they said, Amos 8.5. v. 7. When will the new Moon be gone that we may sell corn? and the Sabbath that we may set forth wheat, &c. v. 7. The Lord swore by the excellency of Jacob, Surely I will never forget any of their works. v. 8.Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a floud, and it shall be cast out and drowned, as by the floud of Egypt. v. 9. And it shall come to pass in that day, saith the Lord God, that I will cause the Sun to go down at Noon, and I will darken the Earth in the clear day. v. 10,And I will turn your Feasts into mourning, and all your Songs into lamentation, &c. v. 11. Behold the dayes come, saith the Lord God, that I will send a Famine in the land, not a Famine of Bread, nor a thirst for Water, but of hearing the Word of the Lord. v. 12.And they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the Word of the Lord, and shall not find it.

CHAP. XX. Their miscarriages about Heart-examination.

THe more that the Lord of Heaven chargeth us with a Duty, Professors miscarria­ges about Self-exa­mination. the more inexcusable are our neglects of it: There are few things more com­manded us, than to try and examine our hearts and lives: 2 Cor. 13.5. Examine your selves, &c. Prove your selves, &c. We are apt to be strangers to our selves, to cheat our selves with vain presumptuous hopes, to rest in notions; therefore [...], Examine your selves, take an experimental knowledge of your selves: We are apt to prove others, and cen­sure them; therefore [...], Prove your own selves, begin at home, try your state, try your actions, bring the mettal to the touchstone, see whether it be sound or counterfeit; try your Faith, whether it be temporary or saving; prove your Repentance, whether it be through or superficial; examine your Love, whether it be sincere or hypocriti­cal; and your Obedience, whether it be uni­versal or partial. Deut. 4.39.Know therefore, and consi­der it in thine heart, make a return or answer [Page 195]to thine heart. Commune with thine own heart, Psa. 4.4 1 Cor. 11.28. Lam. 3.40. Their o­mitting the Duty altoge­ther, hold intelligence with it. Let a man examine himself. Let us search and try our wayes. But yet notwithstanding these Injunctions,

1. How many are there, that never set about this Duty? They will Pray, &c. but will not be perswaded to look inward: They are as great strangers to their own, as to others hearts. They are at no pains, to try in what state they are: They will not try, Nor exa­mining their Estates, whether they are new-born, or not; whether sancti­fied, or not; whether a saving change hath past upon them, or not: They will not com­pare themselves with the Characters, which are given by Ministers and Books, to see whether they be in the gall of bitterness, or not, in the bond of iniquity, or not: They never examine what Justification, and justi­fying and saving Faith be, and whether they are justified, and shall be saved, like Gallio, Little caring for these things: They examine which way they may be greater in the World, how to add to the heap, how to load them­selves with thick clay, how to escape the wrath of man, how to prolong their dayes; but not how to prepare for Eternity, and how to make sure of Heaven: You ask one another, what news from Navies, from Ar­mies, from Court, from Country; but when did you spend one hour to ask your hearts this serious question, O my Soul! what will become of thee, when thou leavest this earthly Taber­nacle? We travel any where, but where we should: We are better read in any Book, [Page 196]than in the sealed Book of our own hearts: We are not at all for a personal treaty with our own Consciences: We are too much prying into other mens hearts, but our eyes turn not inward: We know not how it is with our Souls, and what will become of them, and we have no mind to know such matters.

As we commune not with our hearts about our States, Nor Actions. so we do not commune with them about our Actions, neither before, nor after the doing of them: Before we act, we do not advise with our Consciences, whether, what we be about to do, be lawful or unlaw­ful; and if lawful, whether expedient or in­expedient: After we have acted, whether our actions be good or evil. How many are contented, so the matter be good, but exa­mine not themselves about the manner, prin­ciples, ends, and motives? Though the Children of Israel knew, by the Word of the Lord, and from Abraham their Father, that Canaan was a Land flowing with milk and honey; yet they sent Spies, and searched it, and thereby were confirmed: If men had ne­ver so much confidence of the goodness of their Prayers, &c. yet for Confirmation-sake, they should send down Spies into their hearts, to see the Clusters of their Zeal and Affecti­ons, the utmost of the goodness of them: But alas! how many wholly neglect this ne­cessary and possible Duty? If all were like these, God might take up his old complaint, No man cryed out, Jerem. 8.6.What have I done? Or, O my heart! What hath God done for thee?

2. The back­wardness of the best here­unto. How backward are a more refined sort of Professours to a compliance with this Duty? How oft have your Ministers invited you, beseeched you, to hold intelligence with your own hearts, and yet cannot prevail? How backward are the best to keep a strict eye up­on their little house within, to see what is done within those doors? We are apter to study others lives, yea hearts, than our own. If the best knew, how much work lies within doors, they would not be so much abroad, as they are.

3. If we do examine our hearts, Not ma­king use of the Word as the Rule.yet not by the Word of the Lord. God would have us to try and prove our selves; then there must be some measuring Line, some Standard, some Rule, to try our selves by; but herein we are hugely defective: We try our selves by some sudden pangs, or by the good opinion of others concerning us, or by the lives of o­thers, (we being in an Hospital, where e­very one almost is lame and defective) or by some other easie Rule, that we our selves frame unto our selves, and so miserably cheat our selves. O! how loth are we, that the light of Gods Word should be let down into the dark Cells of our hearts, for want where­of, there is much dust unobserved, and not swept away? How loth to try states or acti­ons by the Scripture, though thereby they must be tryed at the last day? He is a good Text-man, that compares Scripture with Scripture: and he is a good Christian, that compares the Scripture and his own heart to­gether, [Page 198]that credits his own heart only, when it hath the consent of the Prophets and Apostles, making them Umpires in the decisi­on of all his Soul-controversies. Have re­course to the Light that shines in a dark place: 2 Pet. 1.19. But alas! Who obeys this form of wholesome words?

4. Being su­perficial therein. How overly and superficial are many in the examining themselves by the Word? How few do examine their State, or their Actions fully? Though our hearts be very great Im­postours, Jer. 17.9. deceitful above all things, great Sup­planters, full of guile; though there be thou­sands and thousands of Lusts that lye hid in our hearts, and Deceits like the Sands on the Sea­shore, yet how carelesly do we set upon this work? We take no pains in it.

5. Being too seldome in it. How seldome are we in this work? Some deferr it till a Sacrament, and then perhaps the house is searched for the leaven: whereas we should keep a petty Sessions in our hearts e­very day, and do what we can to know the bottom of the projects, devices, workings of our heats. ‘When going to Prayer, we should examine our selves, whether we have clean hands, and pure hearts, whether we are double-minded; James 4.8. if so, there is no drawing nigh to God: And when we come off from the Duty, we should conferr with our hearts, what enlargements, quicknings, meltings, humblings we had in the Duty; what promises, what threats were applyed by the Spirit; whether we saw the face of our Beloved, or not? When going to a Ser­mon, [Page 199]we should examine in what posture we are to meet with God, what Oyl we want, that we may be supplyed? When going to our Beds, we should examine our hearts, how the day hath been spent, what sins were committed, what Duties, and how discharged, what temptations were resisted, what mercies received, and what growth and increase of grace we have obtained? When going to Visit, this Duty should be taken up before and after: Before, thus, Wherein may I honour the Lord my God in such company? what are their wants, that I may endeavour to supply them? what are their temptations and discouragements, that I may labour to support them? what are their graces and best attainments, that I may profit by them? After, thus, O my heart! What good didst thou do or receive in that company? wast thou eyes to the blind, feet to the lame? didst thou labour to bring thy Friends nearer to Jesus Christ? or hast thou more estranged and prejudiced them, from and against the way of truth? O my heart! Didst thou take heed to thy wayes, that thou didst not sin with thy tongue? Didst thou keep thy mouth as with a bridle? When going into the Shop, or Field; yet with Isaack thou art to meditate there, and conferr with God and thy heart, thus, O my heart! for whom dost thou labour, for Self, or for God? whose Servant wilt thou be to day, the Worlds, or Christs? O my heart! How many snares are there in the [Page 200]World? what a dirty place [...]is the World? and how great is thy danger, if God pre­vent not by special grace? O my Soul! What need hast thou of Almighty power to keep thee, that thou mayest retain thy sweet­ness in salt waters?’

But alas! How seldome do we reflect on our words, or silence; on our speaking, or hearing; on our behaviour abroad, or at home? When do we consider, what our affections were most set upon, in such and such a place, in such an hour; and what our demeanour God-ward, and toward our Neighbour, was? We do not believe Bernard, who tells us, If we would examine our selves as oft as we need, Bern. in Cant.we must do it alwayes. And Chrysostomes pa­raphrase and counsel on Psalm 4. is of as lit­tle credit with us, Let this account be kept eve­ry day, have a little Book in thy Conscience, and write therein thy daily transgressions, and when thou layest thee down on thy Bed, bring forth thy Book, and take an account of thy sinnes.

6. Crowing weary of the work, before they have brought things to an issue. Do not we grow weary of this work, be­fore it be brought to any considerable Issue? We flagg before we come to the up-shot. Still some were learning, and never came to the know­ledge of the truth: And so some (pretend at least to) be alwayes trying; but they hold not fast: They try their hearts, as some did truths, till they be wholly sceptical, as ignorant whe­ther converted, or no, as ever: They know not more this year, than they did seven years since; but hang betwixt Heaven and Hell, in [Page 201]a dubious state, for want of skill or pains to decide this matter. We are not resolute and peremptory enough to have an account of our Souls, yea such an one, as that we may have boldness in the presence of Christ. When David thought on God, and was troubled, Psa. 77.3, 6. he never gives over his heart, till he ended this controversie: He communed with his heart, and made a diligent search. We should com­mune, till we know, whether we be natural or spiritual; and accordingly be humbled greatly, or greatly rejoyce in God our Saviour. But alas! This Age is strangely dull and slug­gish: those Duties, that will cost expence of spirits, and call for the labour of the mind, we wholly omit, or do them very negligent­ly. ‘Reader, Could I but prevail with thee, to set in good earnest upon Occasional Me­ditation, and Heart-Examination, and So­lemn Meditation, and Self-Tryal, I should bless the Lord as long as I breath for this enterprise of mine. The searcher of hearts knoweth, that I took Pen in hand on this design, to labour with thee in order to in­side Duties, that thou might'st not be con­tented with a Form of Godliness, and rest in the external part of Religion: that more work might be done within doors, in Clo­sets, and Hearts. O that you would re­form! Not pass on to another Chapter. till you have engaged your slippery inccon­stant hearts, to attend on this necessary Duty! Take a few Considerations to im­pell you.’

1. Motives to this great duty, Heathens else will rise up in judgment against us. The very Heathen will rise up in judge­ment to condemn you, if you neglect this duty. A Roman Philosopher every night, before he slept, would examine himself thus, Quod malum hodie sanesti, &c. What sin hast thou opposed? wherein art thou bettered? Cato also would daily at evening call to mind, what ever he had seen, read, or done that day. I use (saith Senica every evening) to plead my cause with my self: when the candle is gone, and all silent, I review all that I have said or done in the day: I hide nothing from mine own scrutiny: I pass by nothing. Pithagoras gave also this severe rule to his Scholars, that they should no night suffer sleep to seize their senses, till they had three times recalled the accidents and passages of the day, what evil have I committed? what good have I omitted? Except your Righteous­ness, exceed the Righteousness of the Scribes and Pharisees (saith Christ) (may not I say, of the Heathen) how can you hope for Salvati­on? O! how hath thine heart cheated thee with vain confidences? How hast thou cry­ed, the Temple of the Lord: I have Abraham to my Father: whilst moral Heathens have been better acquainted with their hearts, than thou art?

Yea, Sensitive creatures will else shame us. 2. The very sensitive creatures may shame thee into the practise of this duty. Go thou sluggard to all the souls of Heaven. Do they not sit in the Sun, and view themselves, look inward to themselves, turn every fea­ther to set it at rights? Do they not look over their feathers, and pick out and throw away [Page 203]that which is bad, and set others in their pla­ces, when misplaced.

Nay, 3. We shall else be self-con­demned. You your selves will be judges of your selves. You take the glass, and what is amiss in the hair; in the face, in the body, you recti­fie by it: and what? no observation to be made of the faces of your Souls? O! take the word of God; and make use of this glass, which now is in thine hand: doth it discover no spots, no neglects, no failings? O! view thy self, and humble thy self, reflect on thy self, and conserr with thy self, till thou art ashamed, till thou abhorrest and loathest thy self before the Lord.

4. You have a sure sign of hypocrisie on you, The neg­lect of this duty a sign of hypocri­sie.whilst this duty lies neglected; for all the up­right have been very carefull to commune with their hearts, to search their hearts, to make diligent search, lest any lust should be cove­red, as Rachel covered her Idols, or as Saul was hid in the stuff. Nothing is more desired by a sincere Soul, than to be throughly search­ed: examine me O Lord, Psa. 26.2. as Artificers do whether their gold be weight or no: and prove me, as Artificers do their silver in the fire: try my reins and my heart, the most in­ward motions of my Soul: search me more deeply and throughly than the world can do. Unfound hearts have one Dalilah, they have one house of Rimmon, that they cannot endure to be examined and found out: they are loath to search too farr, lest they should see what they are unwilling to see, and so be put up­on judgeing and condemning themselves for [Page 204]that, which they love beyond an Eye, or an Hand.

5. The sad conse­quences of the neglect of this duty. O the sad consequences of the neglect of this duty! By this neglect your hearts will become careless, for that they are not call'd to an account, as Servants and Factors are wont, when their Masters neglect to exa­mine them. Hereby Sins will grow bolder with you, and the more easily beset you; for that you examine not wherein their strength lies, and which way they oftnest pre­vail over you. Hereby the work of Repen­tance will be obstructed; for that innumerable Sins, which you are daily guilty of, will pass away unobserved, with those circumstances attending them, which make them of the greater magnitude. Hereby your uncertain­ties about your spiritual estate will remain: it may be converted, it may be not, it may be a Son of God, it may be not, but a Child of Hell: it may be a Believer, it may be an Enemy to God, and [...]e of Gods curse. Hence will follow great dejectedness under e­very Providence of God: no condition will please you, whilst doubting and staggering: you will be apt to fear whether your food be in mercy, your dayes in mercy, your liberty, yea the Gospel in mercy to you: you will sink under adversity; for you cannot say, the Lord is my portion; you know not whether God will be your strong Tower, Fortress, &c. you cannot manage any duty well, whilst this lies neglected. Mica. 6.8. How can you walk before God with an humble heart, when you know not [Page 205]what your hearts are? How can you serve him with an upright heart, whilst a stranger to this duty? The very Heathens knew how ne­cessary this was to all their duties, and there­fore discreetly caused to be writ over the Temple at Delphos, [...], Know thy self. Miserable are the disappointments that will attend English Professours, unless they fall into a compliance with this duty: you will dye deluded: like the foolish Virgins, you will not know your undone condition, till it be too late: you lie deceived in matters of the greatest and highest concernment: you are cheated hitherto in things of eternity: you are vexed, when deceived by a Friend, when supplanted by a Neighbour: O! how will it pierce your Souls, to be cheated by your selves? When we would exclaim against a Knave, we say, he will cozen his Father; the nearer the Relation, the more sordid the Cheat: O! but here is one that lies in thy bosome, and thou and it, go to cheat each o­ther continually. Let no man deceive himself: 1 Cor. 3.18. it seems we are apt to do so: But O! how great will your confusion be when this deceit shall be manifested, when you shall see your selves frustrated of all your hopes, and the glory, your hearts promised you? How will you be confounded, when you shall say, we looked for Heaven; but behold Hell: we looked for Salvation; but behold Destruction: we look­ed to be made perfectly Happy; but (O how our hearts have cheated us!) we must be dam­ned: we thought we had as good hearts as any, [Page 206]as true Faith, as sound Repentance, as cordial love to God, as any of our Neighbours, as any Precisians of the Countrey: we fools counted their life madness, &c. O! what daggers and swords will these frustrations be to you?

6. We and our hearts shall not alwayes be stran­gers. If you be loth to see how it is with you now, how will you be able to behold what shall be seen at the day of Judgement? Though you now will not know your hearts; though you are so stately, as not to speak with them, or loth to examine the dirty Corners; yet God is coming with his Fan: the books must be open­ed, and every page of thy heart will be un­folded; for God will bring to light every hid­den work of dishonesty: God will pluck off the rough garment, which thou wearest to deceive: thy inward parts, which are very wickedness, shall be made manifest: and then thou shalt be speech-less, as if thou hadst a muzle put upon thy mouth, as the word signifieth. Well, see­ing murder will out (as we say) the secrets of the Soul must be brought forth, is it not bet­ter by judging our selves by a severe tryall and sentence on our selves to prevent the wofull­ness of the last day? Judged we must, and shall be: is it not then thy wisdome to judge thy self here in thy Closet, that thou mayst be judged by God with a judge­ment of Absolution, and not of Con­demnation? Is it nothing to have all thy un­repented and unforgiven sins published on the house-top, made known to all the World, Ezek. 22.14. at the great day? How will thine heart endure then, when the Lord shall come to deal [Page 207]with thee? You will not see; but you shall see: Isa. 26.11. You will not retire, the World lyes in your hearts, Business comes in, and takes up all your time and spirits: God is about to strip you, to ease you of your Callings, you shall come naked to the Barr of God, you shall have no Family business to distract you: a fair tryal there shall be, but a sad one for thee; Your sins shall find you out. Numb. 32.23. You have had many Calls: once more I call upon you, in the Name of Christ, to examine your hearts, by the words of this Book, which you have, or shall read: And be sure of it, If you will not nor try your selves by the Word, God will try you by his Works. Thus saith the Lord, Jer. 9.7.I will melt them, and try them: But how will God melt them, and try them? Shall I not visit them for these things, saith the Lord: v. 9.Shall not my Soul be avenged on such a Nation as this? For the mountains will I take up a weeping and wailing, v. 10.and for the habitations of the wilder­ness a lamentation; because they are burnt up, so that none can pass through them, neither can men hear the voice of the Cattel, both the Fowl of the Heavens, and the Beasts are fled, they are gone. And I will make Jerusalem heaps, v. 11.and a Den of Dragons; and I will make the Cities of Judah desolate, without an Inhabi­tant.

CHAP. XXI. Their Pride.

BEhold, Professors Pride, Ezek. 16.49. Eviden­ced in Ir­reverence in addres­ses to God. Gen. 18.27.This was the iniquity of thy Sister Sodom, Pride, &c. And is not this De­villish Sin become our National Sin?

1. With what a bold and impudent face have we come and appeared before God? Who hath sensibly exprest himself in Abraham's words, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. In­stead of a reverential fear of God, our beha­viour hath been stout against God, and we have not trembled in his presence, no not whilst we have been terribly threatned by God, yea when his dreadful threatnings have been terribly executed upon us: Even in such times we have irreverently rush'd into his Presence.

2. Not stooping to the Will of God. How have our Wills risen up against the Will of God? The humble Soul stoops to Gods Preceptive and Providential Will; but we have wretchedly thwarted God in all his Counsels and Dispensations. The great Con­troversie betwixt God and man, is, Whose Will shull stand, God or mans? O! How im­pudently have we contended with the Lord [Page 209]about this? We have even thought our selves too great to be crost. How many think it e­ven a disgrace to their noble Spirits, to be still and silent, even under the hand of God, but they must be clamorous, and speaking against the very Heavens? They are ready to say, This was not well done by God, he might have given, or continued to us, this and the other mercy: They mislike many of Gods Dispensations of Providence: they cannot heartily say, that God holds the reins best, and and guides all his affairs with the greatest wis­dome: they think if they were the Orderers of matters in the World, things would be better governed: like proud Absolon, 2 Sam. 15.4. who wished he were in David's stead, they wish they were in Gods stead. A proud man would have others under him, yea, he would have the great and glorious God subject to his will, to do what he pleaseth, to yield to his desires. Whence are all your disputings and quarrel­lings with God, save from the Pride of your hearts? The humble Soul cryes, Not my will, but thine be done. It is the Lord, let him do what seemeth him good; But so over-grown are we with an opinion of out own wisdome and worth, that we must limit the Holy One, and order him how to rule the World: God must stoop to our prescriptions, or else we swell and break with discontent. ‘O! Is not God wiser than man? Shall the clay say to the Potter, Why hast thou shaped me thus? Rather let the potsheards strive with the potsheards (wormes with wormes) [Page 210]about the preeminence of wills, than we contend with God. O! When will your proud hearts stoop to God? when shall his Will be the Rule? when will you be willing to be dealt withall as God pleaseth?’

3. Lothness that God should be exalted, unless they be instru­ments and sharers. How loth are we that God should have any glory in the World, unless we share in it, or un­less we be the immediate instruments of exalting of him? We are willing God should have some glory, so we may share with him: con­tent that Free-will and Free-grace should di­vide the spoyles: the honour of our salvation shall be ascribed, partly to our endeavours, and the honesty of our wills, in choosing the way of life, and partly to Christs merits. We are willing God should be exalted, so it be by our selves, so that we may be famous in pro­moting the design; else we are discontented. Few are contented that Gods work should be carried on by any hand save their own, that some glory may descend on them. Most are like the proud Senatours of Rome, that could have been contented, that Christ should have been numbred among their Gods, but that the Motion began not with themselves. O! Think with your selves, how many good mo­tions, tending to the edification of the body of Christ, have miscarried upon this account, because others should not have the honour of beginning them? Whence can it be, save from the Pride of our hearts, that we have so little rejoyced, when God hath been ad­vanced by others, and we had no hand there­in? [Page 211]We are afraid that others glory will ec­clipse ours.

4. Scorning some D [...] ­vine Com­mande. How scornfully do we look on some of the Lords Commandements? To reprove Of­fendours, to visit the Poor, and conferr with them, yea to be seen in the company of poor Christians, is accounted a disgrace; we think it an abasement to our Spirits, and a discredit to us, to be known in any relation to them. Who can bow to the meanest services of the Sanctuary?

5. How unwilling are we to come to Christ, unwil­lingness to come to Christ, till wor­thy of him.till we have our double money in our sacks, till we have fitted and prepared our selves, and made our selves worthy of him? Hence all the offers of Christ are neglected, till the Soul hath wrought it self into a better disposition for Christs embraces and loves; and therefore when we can weep bitterly, and pray fer­vently, we will come to Christ, but will not be beholding to him to work both to will and to do: We would be the Alpha, and he shall be the Omega: We would begin some glorious work, and then tye him to our per­formances, and oblige him by our great and glorious services and reformations: We hate to be Almes-people; To begg I am ashamed: We are loth to receive all from God, we would purchase and merit somewhat.

6. How Unthankfull are we? unthank­fulness. A Proud man is alwayes an Unthankful man, and an Un­thankful man is alwayes a Proud man. He thinks he deserves all that is conferr'd upon him. The humble man counts himself less [Page 212]than the least of all Gods mercies; but the proud man reckoneth all that he enjoyeth too little. Do not we think God is beholding to us for our Duties and Services, more than we are to him for Life, Breath, and all our Possessions?

7. Setting upon great works in their own strength. Dare we not set upon the highest Services in our own strength, without calling in the help of the Almighty? The Proud man seldome be­lieves his own insufficiencies to think a good thought: He can rush upon Prayer, reading the Scriptures, Meditation, and such diffi­cult works of Christianity, without im­ploring the aid and succours of Heavens In­fluences:

8. Being hasty Beggars. Are we not hasty Beggars? If we peti­tion for Pardons, or Holiness, and God comes not to the door at the first or second knock, away we are flinging: There is no hope, why should I wait on the Lord any longer? We dare prescribe God a day, and by thus limiting God, our Pride appears, as if we knew the fittest seasons for deliverance and mercy. Were we of an humble heart, we would wait all our dayes with patience, yea we would resolve to be exalting of God, whatever be­comes of our selves, and to pay him the ho­mage of duty, though he for just reasons be pleased to frown upon our Prayers, and to deny us all the requests of our Souls. I hear some say, they would pray, hear, read, wait upon God all their dayes, so they were sure God would accept them, and smile up­on them in the last hour: I say to these, You [Page 213]ought to serve God with all your time and strength, you are bound to God in duty, though God were under no obligations by promise unto you. O the Pride of our Spirits! that we dare tell God, We will not serve thee unless thou humour us.

9. Account­ing Gods Judge­ments greater than their Deserts. Do not we think God hath punished us a­bove our Deserts? Do not we hence cry out more of our smart and pain, than we do of our sins and provocations? Were we humble, we would bless the Lord, that he hath re­strained his rough wind in the day of his East wind: We would wonder, that it is so well with us, that we are not in a worse conditi­on: We would cry out, Lam. 3.40. It is of the Lords mercy that we are not consumed. Wherefore doth a living man complain, a man for the pu­nishment of his sins? How loth are we to con­fess our iniquities have deserved all that we suffer, and a great deal more, and there­fore to humble our selves for our sins? How do we endeavour to hide our sins from God, Man, and our selves?

10. Admiring what they suppose they have. How apt are we to admire our selves for supposed Excellencies? For supposed Beauty, Parts, Reason, Wit and Understanding, yea and for supposed Grace? Man (saith one) is a proud piece of flesh, and a small matter will make him shew his pride, and spread his plumes.

11. Boasting of what Good they have and do. How apt are we to boast of any Good we do? Of our Valour in the Field, of our Dis­courses in such and such Company, how wise­ly we discharged such a Service, how well we [Page 214]behaved our selves, in such an Action? Come see my Zeal for the Lord. Look to your hearts, you will find them unduly transport­ed, as with the thoughts of your gifts and graces, so with what you do through the gift of grace. Our very Graces are often an oc­casion of boasting. 'Tis a rare thing to see a man rich in gifts, 1 Cor. 8.1. Puffed up with any thing of theirs. and poor in spirit. Even knowledge puffeth up.

12. Doth not any thing of ours swell us? Are not some puff'd up with their fine Clothes, new Attires, Ribbons, Dressings, yea with their very Spots? Their Feathers, their Hair, the excrements of Beasts and Men, make them flye high. Are not some puff'd up with their Birth? Hence they boast, that they have the Blood of Kings and Nobles running in their Veins; or else that they are of the Stock of Abraham, descended from Parents eminent for Piety, though they have sadly degenera­ted from their lives and walks. How many are swell'd with their Estates? That they have Shops full, Houses full, and Baggs full, puffeth them up. Whilst all the treasure is shewed, how glad is the heart? Even Heze­kiah was glad to shew the Embassadours the house of his precious things. Isa. 39. [...]. How are others puffed up with the smiles and respects of great men? And yet how soon may the Sun be over-cast? Then they are no more heeded than the Dial is, when the Sun is in a Cloud, How doth the bodily strength and perfections of others swell them, though every moment they are going down into the dust? What is [Page 215]your life? It is even a vapour,James 4.14.that appeareth for a little time, and then vanisheth away. How are others swell'd with their Church-priviledges? The Temple of the Lord, Ezek. 7.4.the Temple of the Lord, the Temple of the Lord are we. These are lying words not to be trusted in. Others with their revelations and high en­joyments? 3 Cor. 12.7. Paul was in danger of being ex­alted above measure through the abundance of the revelations, therefore was given to him a thorn in the flesh, the messenger of Satan to buffet him, lest he should be exalted above mea­sure. Rom. 12.3. Gal. 6.3. How few have heeded that of the A­postle, Let no man think of himself more high­ly than he ought to think? and that, If a man think himself to be something, when he is no­thing, he deceiveth himself. How have we been puff'd up with our Reformation, Mini­sters, Churches, Professours? Preferring them before others at home and abroad.

13. How little suspicion have we of our selves? Not sus­pecting them­selves. Of our baseness, and sinfullness, the deceits and treachery of our own hearts? With how much confidence do we thrust our selves into wicked mens company, and fear not to be leavened with them? How little do we sus­pect that we shall fall from the grace we have, or seem to have? We are high minded and therefore fear not. We do not suspect that there are worse abominations within than yet are discovered. How do we (pretend to) bless God that our hearts are good? We fear not the worst of our selves. If others be o­vercome with uncleanness, passion, &c. we [Page 216]are confident we shall never so dishonour God.

14. Fuming at plain dealing. Do not we fret and fume when any go a­bout to discover the vileness within? I have heard of some Ladies, that have hated the glass that gave them a true sight of their spots, Psa. 141.5. and deformities. Humble David lo­ved them best who most convincingly re­proved him for what was amiss in him.

15. Not be­ing able to deny them­selves in any law­full con­tent. Being troubled that any Rule be­sides them­selves. We must be pleased: we must have our sports, and the utmost of our liberty, though GOd and man suffer by it never so much: we cannot stoop to deny our selves some lawfull contentments, though God be to be honoured thereby.

16. How have we been troubled that any save our selves have Ruled and been in Authority? Few have learnt the Humility of Jothams Olive-tree, Fig-tree, and Vine? The Bram­ble thinks himself worthy to be in the highest place. O! what fightings, what sidings, what Plots to get higher? Haman was never contented till every knee bowed: not so much as one Mordecai must be excused. If men would but speak out, they think they are fitter for Magistrates and Ministers, than those that are employed: so that whereas the humble man thinks every one better than him­self, they on the contrary think themselves the only men. 1 Pet. 2.13. Do not we account it below us to to submit to every Ordinance of man, though for the Lords sake? And when we can­not do what we are commanded, who suffers meekly and not in anger against the highest [Page 217]Powers? Do not we suffer in proud wrath? Prov. 21.24. And glad to be commen­ded by o­thers, though they dis­commend them­selves.

17. How glad are we if others take notice of our actions? And how are we pleased if they commend us for them; and yet we would not have them think so? We will discom­mend our own Prayers, for deadness, strait­ness, and our selves for want of parts, &c. on purpose to draw forth others praise. How few are unwilling that others should have good thoughts of them, in reference to them­selves? How few are troubled at the praises of their friends more than at flashes of light­ning cast into their faces?

18. How do we rejoyce, when others cry us up, yea to be cryed up undeser­vedly.even when we know it is unjustly, when we know how hollow-hearted, low-spirited, and selfish we are? Are not we exceedingly pleased at the flowers that are spread upon our dead Corps? Though the praises be not due to us, yet how do we drink them in as the Hart doth water.

19. How Magisterial have we been? Being Dicta­tours to others. What great Dictatours to others; as if all were bound to dance after us? We will not abate at all, but every poor Mordecai must do obeysance to our opinion.

20. How are we guilty of despising, Despising others.yea scorning those that are (as we think) below us in Birth, in Estate, in Power, in Parts, and Gifts, yea in graces? Isa. 58.9. How do we evidence our slighting of them in our looks, in our words, in our gestures and behaviours? Pride (saith one) is a bad Mother of many bad Children, these three especially, boasting of our selves, contending with, and despising of [Page 218]others. Job. 35.6. How unlike are we herein unto God? Behold God is mighty (i. e. most mighty, most great, the positive is put for the superlative degree) and yet he despiseth not any, i. e. any of those who have no might, no greatness: yea how do we herein reproach our Maker? God (saith one) made every man an object of respect, or pity, 'tis Pride that makes any the objects of contempt, Prov. 17.5. and in them their Maker. Who so mocketh the poor, reproacheth his Maker.

21. unwilling to confess their faults un­to others. How few will confess their faults unto others? Perhaps they will reform, but hate it to the death to go and acknowledge their trespasses to others, whom 'tis clear and pro­ved they have trespassed against. How ma­ny have you injured by tale-bearing, back­biting, &c. Must not God work a miracle to perswade us to make reistitution, to go to the parties wronged, and confess the wrong there, and then to go from house to house to vindicate and clear the party, there where before we had wickedly stained and aspersed him? This makes me cry out, Lord, who shall be saved? Lord, many are called, but few are chosen.

22. Repro­ving haughtily Isa. 3.5. When we go about that too too much neg­lected duty of fraternal correption, how loftily do we manage it? How do our words, yea looks, and gestures, evidence our haughtiness? The Child behaveth himself proudly against the Ancient. Vindica­ting themselvs malici­ously.

23. What a stirr, what a noise do we make to vindicate our selves when aspersed and calum­niated? [Page 219]Whereas the humble Soul would ne­ver stirr to clear himself (as knowing how much guilt and sin there is within) were it not for the honour of God, and the edifica­tion of the Lords people, which may be hin­dred, if prejudices and unjust reproaches be not removed: Alas! most men study reven­ges, and like the Grave are unsatiable in their malicious vindications.

24. Being bloudily minded toward their dis­senting Brethren. How bitter have we been against dissent­ing Brethren? Would we not have cast them out of the Land, if we might have had our wills? Did not we talk of shipping away all that would not submit to our way of wor­ship? Did not we count them, who were divided in circumstances and ceremonies from us, like Dogs and Pagans, unfit to sub­sist among us?

No wonder if for these things God make us a shame, and a derision, a Proverb, and a by-word to all the Nations round about us. O! our Pride testifies to our faces: we are guilty of what brought down fire on Sodom: This is the sin, that God setteth himself in bat­tel-array against, Jam. 4.6. (so the word for resisting in that Scripture, God resisteth the proud, sig­nifieth:) 'Tis that which makes God abhor us and our offerings. Prov. 16.5. Every one that is proud in heart is an abomination to the Lord. Be­lieve it, Gods eyes are upon the haughty, that he may bring them down, and he watch­eth his opportunity to do it. Psa. 38.6. The Lord know­eth the proud afar off. When God meets with a spectacle, that he cannot endure to look [Page 220]upon, he turns from it, whilst it is afarr off. What shall I say? Pride is the first of those seven things, Prov. 6.17.which are an abomination to the Lord. And no wonder that God so loatheth it, whilst it crosseth the great design of God in the Gospel, which is to humble the moun­tains, 1 Cor. 1.29, 31. that no flesh should glory in his presence, but that he that glorieth, should glory only in the Lord.

CHAP. XXII. Their Intemperance in Eating.

THough Pride was the first spark that blow'd up the glory of Sodom, Professors Fulness of Bread. yet there was also Fulness of Bread, that made the flame the greater. Behold, This was the iniquity of thy Sister Sodom, Ezek. 16.49. Pride, Fulness of Bread, &c. Their Pride was evidenced in their Fulness of Bread, as the Cause in its Effect. The word [...], which signifieth to be temperate, is (as one well observes) applyed frequently to the Mind, in opposition to Pride; because Sobriety proceeds from an humble sense that nothing is ours, but all that we have is Gods; and all Intemperance is commonly the issue of a proud Spirit, which makes men look on [Page 221]themselves as Owners, and all Creatures as their proper Goods, which are perfectly at their disposal. Hence the Crown of Pride, Isa. 28.1, 3. and the Drunkards of Ephraim, are both names for the same persons. And is not our Pride evidenced in our Fulness of Bread? Sodoms intemperance in eating (not to insist on intemperance in drinking) was very great, but I fear Englands hath exceeded Sodoms: I will not say all your labour is for the mouth, Eccles. 6.7. (as Solomon complains) and yet the appetite is not filled; but this I say, that some live to eat, some sacrifice all to the belly, to some the belly is a God. Few can displease their ap­petite: like prophane Esau, they part from their heritage, from the blessing of the first­born, for a mess of pottage, for a little plea­sure to the taste. How will we deny our selves in respect of Life, when we cannot deny our selves in respect of a little Meat? As Heaven and God are low, very low with them, that cannot deny themselves in a little Iudian-Smoke, in a Pipe, in a cup of Liquor, but will be immoderate in these, though thereby they hazard the displeasure of God: So are they very low with us, if we cannot deny our selves in our Morsels. All our ruine came in at this door, that Adam ventured the displeasure of God, to eat a little pleasant Fruit. A man would think, Eviden­ced in their much eating. that the wounds we received by the mouth, should make us check our appetite all our dayes.

1. How have we been guilty of eating too much? A little would content Nature, which [Page 222]hath therefore given us a little Mouth and Stomach, to teach us (saith an Ancient) Moderation. How have our hearts been over­charged with surfetting, whilst wicked men with drunkenness? Luke 21.14. How have we forgot Christ's charge against this sin, even to his own Disciples? Have we not hereby been disabled to perform the service which we owe to God? As some have been strong to drink, so others to eat: Both have been unfitted to wait upon God thereby. The end of our eat­ing should have been to fit us, not to indispose us for the service of God. We should mea­sure our Chear by that which Nature re­quireth, and not by that which a greedy Ap­petite desireth. We divest our selves of Man, of Reason, that should guide us, when we are led by a sensual Appetite. And yet alas! When we have eaten enough, and perhaps more than enough, a new Dish at the second course makes us fall on without fear or wit, and we put not a knife to our throat. Prov. 23.2. Serving divers lusts and pleasures, is the high way to damnation. This way sin entred into the World, and in this way, O! how many are posting to Hell? If you would adopt your selves Children of wrath, Eph. 2.3 then fullfill the de­sires of the flesh. O that we should be so senseless, so bruitish, as to venture the eter­nal ruine of our Souls to gratifie our appe­tites for a quarter of an hour! She that fared deliciously, Rev. 18.7.hath torment and sorrow given her. If that you will choose to be beasts here, and to eat as beasts, as much as you can, Know [Page 223]that Heaven will not (as Noahs Ark did) ad­mit of any Beasts within it. When Tertullian gives an account of the Christians Feasts; In our feeding (saith he) we remember that we are to pray at night: Prayer is the first and last dish of the feast: and when we depart our beha­viour is so religious and modest, that one would have thought, we had rather been at a Sermon than at a Supper. Blush, O Reader! to con­sider how far short we fall of these Christians in our banqueting hours. Believe it, Intem­perance and Luxury are National sinnes, the sins of England. It was spoken (unless I am mis-informed) of our Nation, That we build as if we should live for ever, and eat as if we should die presently. O! when shall we imi­tate that great Apostle? 1 Cor. 6.12. All things (saith he) are lawful for me; but I will not be brought un­der the power of any. It is a base thing for a man to be under the power of Drinks, Ap­parel, Recreations, and so of Flesh, of Meats, to be a Vassal to those things over which the Lord hath given him dominion. He that loveth any thing too much, Qui nimis rem ali­quam a­mat quo­dam mo­do servus istius effi­citur. Rom. 6.16. Mat. 24.38. (saith Aquinas) is in a sense Servant thereunto. And what saith the Apostle? Know ye not, that to whom ye yield your selves servants to obey, his servants ye are, to whom ye obey, whether of sin, &c. How many serve not our Lord Jesus Christ, but their own bellies? How many are like the men of the old World, Given to eating? so the word in the Original properly signifieth.

2. The costliness of their Diet, How have our meats born no proportion to our gains and incomes? The rich man, that fared deliciously, had some pretence for it, for he had riches to countervail the expences of his Table: Above their Estates, But doth not the lowness of our Estates require a meaner Table? God knows we have been worse than Infidels on this ac­count, in that we have been so farr from pro­viding for our own, that to pamper the flesh with costly diet, we have suddenly impo­verished our selves, and brought our Children to live upon others trenchers, whereas we should have abated of our superfluities for their sakes, if not for our own. Goe vo­luptuous wretch, unto the Ant, and to the Bee, they provide for Winter; but thou hast had no forecast, and so Poverty comes in on thee and thine, as an armed man, ir­resistably.

3. unsuita­ble to the Times. How have our Tables been unsuitable to the Times we live in? Whether Zion wear the garments of joy, or of heaviness, all's one, the belly must be served, our dishes must not abate. Thou farest deliciously every day: All times are alike to thee. This is a great sin, and I cannot but charge many Pro­fessours with it. Respect is not had to the tokens of Gods wrath. Jude v. 12. We eat without fear: Without fear of the wrath of God, that is ready to break forth upon us. In this day doth the Lord of Hosts call to weeping, Isa. 22.12, 13, 14.and to mourning, and to baldness, and to girding with sackcloth: And behold, joy and gladness, slaying Oxen, and killing Sheep, (actions [Page 225]lawfull enough at another time) eating flesh, and drinking wine, &c. And it was revealed in mine ears by the Lord of Hosts, surely this iniquity shall not be purged from you till ye die, saith the Lord God of Hosts. We have made little or no distinction of times: Perhaps a Fast every month is (carelesly) kept; but every day should be a day of abstinence, every day we should abate of what we might enjoy, if the judgements of God were not amongst us, and others impending over us: God hath a controversie with us for feasting, when Jo­seph is in the pit, Amos 4.6. and for our eating the Lambs of the Flocks; for that we are not grieved for the affliction of Joseph.

4. Not re­specting the Saints necessities How little respect have we had to the ne­cesities of the Saints? O! if there were any true love to God, to Religion, to the Church of God, and to the Saints of the most high, we would abate of our worldly comforts in this day, Mem­bra puti­da & mortua quae sen­sum non habent; tales sunt Christi­ani, qui de alienis affectionibus non dolent. Aug. in Psal. 130. we would cut our selves short of what we were wont to lay out, not only in fine clothes, but in house-keeping, in expensive meats and drinks, we would not give such liberty to the satisfying of the flesh, we would be more sparing in our diet, that we might be in the greater capacity to promote pious and charitable designs. But alas! iniquity abound, and the love of many (save to their guts) wax­eth cold.

5. Eating without fear of God. Doe not we eat without an holy fear of God? The Elders of Israel did eat their bread [Page 226] before the Lord. Exod. 18.12. But so have not we, so do not we, eat as in the presence of God. Have not some been so eager upon the pleasing of the flesh, and gratifying of their sensual ap­petites, as that they have (secretly at least) been troubled at a long grace (as it is called) before meat? Have not some fall'n to their meat without invocating God to be with them? How unlike are such unto Christ, whose usual practise it was, to lift up his eyes to Heaven, and crave a blessing upon the creatures before he did partake of them? How distracted have been the thoughts of o­thers that have prayed, in that short time? How were their thoughts on the meats and drinks? How hastily do men after a blessing is craved run to the Dish, without any the least pause or consideration whether God heard them yea or no, when they called to him? How commonly do we raze our Petiti­ons, snatch them out of Gods hands, I mean, contradict all our Prayers? We pray our dis­courses may be heavenly, and they are alto­gether earthly. Few can say as Blessed Dod was wont at the close of the meal, Blessed be God, not one word of earthly things since we sate down? We pray we may eat for God, and we eat for our selves. We cannot say that our Spikenard sends forth his pleasant smells, whilst we are at the Table. We have not so good a plea to make as some, we have eate and drank in thy presence. This is not written o­ver our Tables, Thou God seest. We can sel­dome call our Table Penuel, because we have [Page 227]seen God in this place. Hos. 2.8. How little do we consider, that they are Gods creatures. She did not know that I gave her Corn, &c. And that as the meat is Gods, so it is he who gives us appetites, and strength and ability to put every crum into our mouths; for in him we live and move. How little do we believe that we must account fore very bit and drop? How little do we consider that God stoops the creatures to us, that we may stoop to him, and lay down our lives as willingly for Gods honour, as God causeth the creature to bleed and die for our use? How little do we think of the Heavenly banquet, that our Father is preparing for us; where the cloth shall never be taken away, where we shall hunger and thirst no more, but be fully satisfied, and that for ever and ever? Examine your spirits and frames at your Tables, whether the fear of God be before your eyes, whether you stand in awe of him? It may be found that you never more forget God, than when God is mostly remembring you: When his goods are most in your hands and mouths, your mouths are so full, Deut. 8.10, 11. that they cannot shew forth his praise: your eyes are so held to your Belly-gods, that you forget Jehovah. Are there not some that will crave a blessing before they eat, that yet fail to return thanks after­wards, Joel 2.26. Of scan­dalizing others. though Joel saith in his Prophesie to Gods people, ye shall eat and be satisfied, and praise the name of the Lord your God?

6. Have not we fed without a Christian fear of scandalizing others upon our eating pro­fusely? [Page 228]What saith the Drunkard? Why may not I toss the Kan or Pot (in plain English) be drunk as well as such and such gormandise? why may not I drink immoderately as well as such eat immoderately? Jude v. 12. why may not we sit one or two hours to drink, as well as such sit one hour or two to fill their panch with meat? Gluttons harden and justifie Drunk­ards. Ecce qui jactant se re­demptos, &c. Cyp. de duplici Marty­rio. Rom. 14.21. Of snares in eating. Jude will tell you, that sensual per­sons are the Spots of a Christian society. The old Gentiles in Cyprians days were much scan­dalized at the intemperance of Christians. Lo, these great Boasters, who pretend to be redeem­ed from the tyranny of the Devil, and to be dead to the World, what slaves are they to their own sensual desires? O my Brethren! It is good neither to eat flesh, nor to drink wine, or any thing else, whereby they Brother stumbleth, or is offended, or made weak.

7. Do not we eat without a prudent fear of the snares that are in our Dishes? In eating there ought to be much caution. Job. 1.5, 6. Job was a­fraid of the entertainments of his Children. He was a wise man, and knew that there were more guests than were invited. I wish wee knew it too. We think if the Sonnes of God come together, the Devil will not come with them, though the Scripture assures us he will. It would be some check when we sit at the Table to consider that the first immoderate Sop is handed over by the Devil, and in goes he with it into our Souls. Eating for low and base ends.

8. How have we had low, base, earthly, sen­sual, and Devillish ends in our eating? not to refresh our bodies, but our pallats, not to [Page 229]glorifie God, but to pamper the flesh? yea have not some men fed on such and such dishes on purpose to irritate and provoke their lusts? Sure our Enemy is strong enough, we had need beat down the body and keep it under, and not put weapons into our Ene­mies hands. What saith the wise man? When thou sittest to eat with a Ruler (such keep plentifull tables, especially Magistrates on their Feast dayes) consider diligently what is before thee, and put a knife to thy throat, Prov. 23.1, 2. See the large English Annot.if thou be a man given to appetite, i.e. Bridle thine appetite by diligence, yea force, let not the slave alwayes be on horseback, al­wayes rule, be as circumspect, as if thou wert under the razour: or thus, consider dili­gently what is before thee, else thou puttest a knife to thy throat, i. e. thou endangerest thy life, yea thy soul, shouldst thou give way to thy greedy appetite to feed upon all the dain­ties on the Table? tis a thousand to one but thy meats will be incentives to lust. 1 Cor. 10.31. What saith the Apostle, Whether you eat or drink, &c. let all be done to the glory of God. Why doth the Apostle name those actions of eating and drinking, but because we commonly eat and drink (at best) meerly to please the ap­petite, and not to fit for Gods Service? When we have taken as much as serves this end, yet we must have one bit more, or one dish more to please our fleshly desires, and so God and the Devil must part stakes.

To shut up this: I believe many men dig their graves with their teeth, and their hells with their tongues, their liquorish tongues. [Page 230]Among the millions that are now in the grave or hell, their inordmate appetite sastned most thither. I say not but we may please our pallate, at some times especially, a great liberty is indulged to the sick; but if we have not an higher design than to please the appe­tite, our Belly is our God. Little do many think that they are setting up another God at their Tables. The Babilanians had Bel for their God, a God of Brass; but these men have a God of flesh. The Rabbies say, he is a Glutton or Belly-God that eats a pound of flesh, and drinks a quart of wine. Have not we ma­ny such? and do they not sacrifice to their God with a bowed knee too? Repent, O England! repent, of thy abuse of the good creatures of God, and thereby of thy sacrilegious rob­bing of God of his worship and time. How often have ye so cramb'd your selves that you have been unfit for any acts of worship, yea for any of the works of your particular cal­lings? Your heads have been heavy, and spi­rits dull, and so God hath had the Carkas, but excesses have taken away the heart. The ta­bret and wine are in your feasts,Hos, 4.11. Isa. 5.11, 12, 13.but you re­gard not the work of the Lord, &c. therefore my people are gone into Captivity. I wish two things for you, First, That you would be as ingenious as Austin was, who confessed he was no drunkard; but yet sometimes too immode­rate in eating. And Secondly, That you would be restless till God hath taught you, what he did him: Lord (saith he) thou hast now taught me to use my meat, as my medicine, to repair, [Page 231]not to oppress nature. O! Tit. 2.11, 12. when will the grace of God appear, and teach us to deny worldly lusts, and to live soberly?

CHAP. XXIII. Their abundance of Idleness.

A Third Sin of Sodom was Idleness, Profes­sours Idleness. Ezek. 16.49. Be­hold, this was the iniquity of thy Sister Sodom, &c. an abundance of Idleness was in her and in her daughters. This Sin is the Compani­on of the former: when the belly is full, the bones would be at rest, and when men have eat and drunk to excess, then they rise up to play. This, and the former, are City-sins, they were found in Sodom and Gomorrah, and I wish they were not among us also.

1. In their particular callings. How are we guilty of abundance of Idle­ness in our particular callings? Few have this for their Motto, Laboremus, Let us be work­ing, I mean, working that which we ought. How many at the great day will God upbraid with, O wicked and slothfull servant! Every man hath a Talent of time and strength, but it is hid, it is not imployed, at least as it ought. God made not man to play, but to sweat out his living. 'Twas Gods Ordinance in Paradise, and since that we are enjoyned [Page 232] to labour with our hands, Ezek. 18.18. and not to eat the bread of Idlenest. How many, because they have not done good among their people, shall dye in their iniquity? Our land is full of drones; and no wonder; for we train up our Children in Idleness, and indulge to them, whilst wasting the first of their dayes in foolish plea­sures and recreations. Forraigners breed their Children (to our shame be it spoken) to work those gaies with their hands, which our Children must play away their time with: hence they having inured themselves to Idle­ness they hate labour for the future. Christ saw some standing Idle: Mat. 20.3, 6. here he might see ma­ny: He could not endure it, he thought it unreasonable, why stand yee here all the day Idle? O! how many are idle all the dayes of their lives? How many Gentlemen and their Sons are there without a calling? They live as if God had sent them into the world to make their hands as pirches for birds to sit upon: they are of no use to the Publick. In Cities how Idle are the Dames? They live as if God had given them reasonable Souls, and the light of the Sun only to dress themselves, to view a glass, and to paint and adorn their Carkasses. There are some among you that work not at all; 2 Thes. 3.11. Nihil a­gentes, fed curio­se sara­gentes. and yet busy-bodies, busie to invent wayes to pass away time, though time be still running, and they are hastning into Eternity. Doing nothing (saith the Apostle) and yet work­ing every where, save where they should: busie to go from house to house to comple­ment friends, to devour others times: busie [Page 233]to carry tales and news, but hating the work of their calling, wherein God hath set them. The whole life of many is to eat, and drink, and sleep, and sport, and sit, and talk, and laugh themselves fat (but there is leanness in their Souls.) A kind of vagrant people they be, that having little to do, the Devil is loth they should be idle, and therefore he hires them to devour time, to carry news and tales to mispend others times: 1 Tim. 5.13. They learn to be I­dle: they study which way they may mispend time, wandring from house to house, and yet they are not only idle, but busie-bodies. One compares them to Pedlars, opening their Packs, and dropping here a tale, and there a tale. These are at leisure to hear the Devil, and to observe his Orders. He that will not serve God at home, the Devil, ra­ther than he shall stand out, will send him of his errands, and get him to put his Sickle into another mans Corn. ‘Go (saith Satan) in­to that house, and rail against such a good man, carry his miscarriage from one to a­nother, till his name rots and stinks in their Nostrils: Go to such a mans door, he is employed in reading the Scriptures and good books, or Catechising his Family, &c.’ Go and divert him, eat up his time, that he may have no leisure for such works. He goes, he is a busie-body, a tatler too. He must goe whom the Devil drives; Hence occasion is given to the Adversary to speak reproachful­ly, for that so many are turned aside after Satan. Let it be considered and lamen­ted, [Page 234] how much precious time is devoured in the Bed; Five hours sleep will suffice for some constitutions: The utmost that Physi­cians allow, is seven hours; but some waste and bury themselves in their Beds almost half their time. How little do many con­sider, that in the Day of Judgement, they must give account, as for every idle word, so for their idleness in their Bed-chambers? Sluggard, view the Sun, its running a race, whilst thou art tumbling on thy Bed, and crying, O that this were to la­bour! View the Wind and the Air, they are in motion: View the Waters, they stink and corrupt, unless running: nay view the dull earth, it is not so dull as thou art, it brings forth for the use of Man. Go to the Ant thou sluggard, Prov. 6.6. yea any where, consider the ways of all, save thy self, and be wise. What! a Professor, and yet guilty of an unnatural sinne? Nature puts all creatures into motion, and to provide for themselves: 1 Tim. 5.8. thou art worse than an Infidel: yea worse than a Beast: The poor Infant cannot suck without labour, and yet thou wouldst live without labour. God takes this so ill, 2 Thes. 3.10.that he would not have them to eat, who will not labour, and if we know such, we sin if we feed them. God hath not forbid meat to be given to any other sinners, only these are not to be fed, let them starve and die, if they will not labour. The sluggard will not plow by reason of the cold, Prov. 26.4.therefore shall he beg in harvest, and have nothing: God hath no pity for drones, and he would not [Page 235]have us to pity them: Drones are to be beat­en out of the Hive, and starved in Winter: It is the Workman that is worthy of meat in Christs account: Mat. 10.10. Idleness hath brought much evil upon you, and bred many in you, it be­gets many diseases in the body, but many more in the Soul: Psal. 91.11. it exempts a man from the protection of Angels, and it exposeth to Gods wrath: it brought ruine upon Sodom, and the Cities round about, Jude v. 7. and they are set forth for an example suffering the vengeance of eternal fire.

2. In their general callings. How are we guilty of abundance of Idle­ness in our general callings? And above all Idleness, Spiritual sloth is most dangerous. I find some, with unwearied diligence, la­bouring to enlarge their Possessions, and to raise their Posterity; they rise early, and sit up late, and eat the bread of carefulness, but all is for the Body: they do little or no­thing for their precious Souls, and for Eter­nity. Christ and Heaven stand by, and few regard them: Few work out their Salvation with fear and trembling. Some will not be at so much pains for their Souls, as to perform the common outward Duties of Religion. They will goe to the Market, or to be merry with Friends, many a mile; but if a Lecture he but a few paces from their thresholds, they count it intollerable to wet their [...]et, to ex­pose themselves to the air: Well, Well; God hath eased you of this labour. But if men are for some easie parts of Religion, yet how few are for the difficult parts thereof? They [Page 236]cannot endure to watch their hearts, to san­ctifie the Lords day so strictly, as not to think their own thoughts, nor speak their own words, nor do their own deeds. How many Professours have so long given way to their lazy distempers, have lain so long upon the Bed of sloth, that when we press them to any painful and laborious Duties, they think it ex­cuse enough, to say, We have put off our Coat, and loth we are to put it on: We have given way to sloth so long, that we hate to take pains for Christ, and for Eternity? Hence Self-examination, Meditation, Watchfulness a­gainst the first risings of sin, Mortification of in­ward heart-sins, &c. these works are totally laid by; and the longer we neglect them, the more ado there is to perswade us to take them up. We are like truant-Boyes, who hate their Book after a long vacation. All we have to uphold our selves with, is this, that the Spirit is willing, when God knows the contrary. We are willing to be rich, and therefore take pains: So we would in Spiritual things too, if we were so desirous of them. If we were willing to enjoy Christ in our Clo­sets, would we be even asleep there upon our knees? If we were willing to know the way to Glory, would we not take so much pains, as to goe to the Shepheards tents, and ask for the good old way? ‘O! O! It will cut you to the heart, when you come to Hell-gate, that you mist of Heaven, for not enquiring the way thither; and that you took more pains to be rich, and [Page 237]to damn your Souls, than to save them. Had that time been spent in Prayer, holy Conference, and in Self-arraignments, which was wasted in the Bed, Shop, Fields, unnecessarily, you might have had an e­ternal rest; whereas Hell will be, as in­tollerable to all, so especially to them, who have stood idle all the day long.’

CHAP. XXIV. Their Unmercifulness.

THE Fourth Sin of Sodom was this, Professors unmerci­fulness. Ezek. 16.49. Neither did she strengthen the hand of the poor and needy: That is, they were unmerciful and inhumane. And are not some Professours even in England very hard-hearted and cruel? I have oft thought and said, That Our late Civil Wars have had too great influence upon us, to make us cruel. If there be among you a poor man, of one of thy Brethren, within any of thy Gates, Deut. 15.7, 8.in thy Land, which the Lord thy God giveth thee, thou shalt not harden thy heart, nor shut thine hand from thy poor Brother; but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, Luke 14.13.in that which he wanteth. O! The poor we have alwayes [Page 238]with us! But, When we make a Feast, do we call the poor? Who invites the Guests that Christ hath bid for our Tables? When I con­sider how rare, Bowells of mercy and kindness are, Col. 3.11. it makes me fear (and I have Scripture­grounds for my fear) that few are the Elect of God. O hard-hearted Professours! Hear ye the Word of the Lord: Jam. 2.13. He shall have judgement without mercy, that hath shewed no mercy. He shall have all judgement, pure judgement, without any mixtures of mercy, unmixed wrath shall be his portion: Christ is so resolved to punish the Unmerciful, that he will over-look any sinner, rather than him; yea, for the greater honour of the Justice of God, Mat. 25.41, 42, &c. Mat. 9.36. The Lord seems to begin and end the great Assizes with the Arraignment and Sen­tencing of the Unmerciful man. How few com­passionate Professours are there? The proper, vital act of Mercy, is Compassion. How few resent the miseries of others, as if they were their own? Luke 10.33.How few set themselves to do good, to those who are miserable? Such, what-ever they pretend, are indeed unmer­ciful; for Mercy is an active, and a commu­nicative thing. How few are merciful to o­thers Souls? How few pity, and set them­selves to help sinning Souls? (but more of this under another Head.) How few are mer­ciful to the Bodies of others? How many are there, that will not spare of their superflui­ties, to cloth Christs naked shoulders, or to fill his hungry belly? Men lay out more to adorn a Cup-board, or the walls of their [Page 239]houses, than ever they gave to Jesus Christ, and his Servants, all their dayes: Men can feed their Birds, their Catts, their Doggs, their Swine; but the Sucklings and Lambs of Jesus Christ perish for want: Christ tells you, what kindness you shew to his Spouse, Matth. 25.40. his Friends, his Children, he counts as done unto himself: and believe it, all the scornes, and neglects you have cast on, either, his Am­bassadors, or poor Saints, he will remember, another day. Go to thy Closet, and carry this with thee, who so stoppeth his ear at the cry of the poor, he also shall cry himself, Prov. 21.13.but shall not be heard. If you give, to whom is it? Is it not only to the poor of your own party? But hath not the Lord charged you, to give to every man that asketh? Luke 6.30. Gal. 6.10. Hath he ex­cepted any, but idlers? Are not you to doe good to all, though especially to the Houshold of faith? And among them, should not your greatest charity have been set forth on them, who are become poor, not by vile courses, but by Gods Providence, and for Conscience sake? But alas! how few can appeal to the heart-searching God concerning their merci­fulness? How few (if destruction from God be any terrour to them) dare imprecate upon themselves, what Job did in case of unmerci­fulness? How few dare say to God, If I have withheld the poor from their desire, Job 31.16, 17, 18, 19, 20, 21, 22, 23.or have cau­sed the eyes of the Widow to fail, or have eaten my morsel my self alone, and the Fatherless hath not eaten thereof, &c. If I have seen any perish for want of clothing, or any poor without [Page 240]covering, &c. then let mine arm fall from my shoulder blade, and mine arm be broken from the bone.

CHAP. XXV. Their unrighteousness, or unfaithfulness in Trading.

ALas! Professors miscarria­ges in Trading with re­ference to Buyers and Sel­lers. Alas! Instead of Mercifulness, Behold Oppression, Violence, De­ceit, Fraud, &c. This is a La­mentation, and should be for a La­mentation. Instead of giving to others that which is our own, we deny them that which is their own: Instead of letting goe our own right, and those dues, which in Justice o­thers are bound to pay unto us; yea, instead of giving more of our own, to help them in their necessities, (which Mercy calls for, even not only not to require, what others owe us, when Providence hath dis-enabled them to pay us, but also to give them more to support their feeble state withall) behold Injustice, in propriety of speech. What defraudings is there one of another? How do men, not only take all advantages of their Brethren, to get what is due to them, as to seize on a Mortgage, when the Mort­gage-money [Page 241]cannot be paid, or to sue a bond, or turn a man out of his lease, when the day of payment is mist, &c. but also take advantage from the necessities of the poor to over reach them, to get from them, either their houses or goods, to be sure what is not their own? Have not we grinded the faces of the poor? God will reckon for this speedily. Look over the Prophets, and see whether un­mercifullness and unrighteousness ever went unpunished.

How few are there who mete to others, as they would have them to measure to them­selves? The rule of Christ, whereby peace among men would be preserved, and much scandal prevented, is not heeded by us. We do not deal with others, as we would be dealt with, though Christ sayes unto us, Mat. 7.12. Phil. 4.8. All things whatsoever ye would that men should do unto you, do ye even so unto them: for this is the Law and the Prophets, and though we are al­so exhorted by the Apostle to follow what e­ver things are true, and honest, and just, and pure, and lovely. We are apt to follow a mul­titude to do evil, what the greater part of the world are wont to do, is the rule whereby we steer; hence we vary from that rule of righteousness, which the Lord hath prescri­bed: through the prevalency of self-love, through a covetous humour, As to Sel­lers, sel­ling for as much as can be got. we are loth to heed, what may any whit thwart a worldly interest.

How common, but cursed a principle is it, that every man may get for his wares, as much [Page 242]as he can? Hence men take advantage of o­thers necessities, or of their want of skill: Hence bad wares are put into mens hands for good wares, or else unreasonable demands are made to the prejudice of the buyer: would we be so dealt with?

When men depend upon our honesty and ingenuity to sell them a good pennyworth, Over­reaching those that trust. how common is it with a glavering tongue, and seeming affection to our Neighbours good, to over-reach him, and cheat him, though he re­poseth confidence in us?

How commonly do men demand a farr greater sum for their wares, Asking more than they will ac­cept.than they will accept? Here­by they shew an oppressing mind, if their Customers would but comply with them. The Quakers will rise up in Judgement, to con­demn this generation. Is it not a foul shame, that they by their light within (which at best is but the light of a natural Conscience) should exceed others, who pretend to an higher principle, even the light of Grace? But O! how do men mind profit more than their own honour and reputation, yea (which is more inexcusable) than the reputation of Christ and his Gospel? The name of God suf­fers, not so much when thou art rotten heart­ed in thy Closet, as it doth when thou art a Cheater in thy Shop. But wo and alas! Men are so set upon gain, that they can be con­tented to be voiced for Cheats and Couse­ [...]ers, so they may but greaten their Estates: This is a salve for their soar: they cannot be ignorant how the Gospel suffers, and how [Page 243]many prejudices are strengthned in the hearts of wicked men against Religion, by observing Professours unseasonable demands for their Wares, and yet they continue grievous ex­acters. Is it not matter of lamentation, that some profess, they had rather deal with a Turk, or with a Jew, than with such and such a Christian? And that they meet with fairer Quarter from Drunkards, &c. in their Trades, than from Precisians? Rom. 2.24. By reason of you the Name of God is blasphemed among the Gentiles. Wherein doth your Light shine be­fore men? They cannot dive into your hearts, they can only discern your actions: They know not what your Love to God is, though you pretend much to knowledge, yet know­ledge void of charity and honesty, is to them an abomination.

How few trade in fear, Not fear­ing Soul­losses e­ven in their gains.lest by getting an Estate, they lose God, and a good Conscience? When one told Latimer, That he was con­sened in paying for a Knife double to what it was worth, No, (said he) He hath not cou­sened me, but his own Conscience. No won­der that Tradesmen complain of deadness in their Familsies and Closets, and impute it to their Callings, (and thereby charge God implicitly) Alas! it is not their Calling hath straitned and deadned their hearts towards God; but their oppression and deceit in their businesses, hath provoked God to leave them; and then they are, in the business of God, like a silly Dove, without an heart. Hath not God expresly charged you, Let no [Page 244]man goe beyond,1 Thes. 4.6.or over-reach another in any matter, because that the Lord is the Avenger of all such? The vengeance of God is upon thee, in the straitness of thy Spirit in Du­ties, and without Repentance it will fol­low thee, till it hath laid thee in the Pit of Hell.

How do men labour to ingross all Trade to themselves, Ingross­ing all Trade. by exclaiming against their Neighbours, and by under-selling them, at one time, that they may engage the Buyer to become their Customer, of whom they will surely fetch out their penny-worths, in the next bargain that is driven?

How do men boast of their selling their Com­modities at such and such Rates, Boasting of selling too dear. though their Consciences must needs suggest to them, that they have over-sold them, and therein have declined the rules of moderation and righ­teousness?

When you have selled too dear, Loth to make Re­stitution. and so cheated your Brother, though Conscience, in times of sickness and danger, begins to contend with you about it, yet how loth are you to make restitution for the wrong you have offered? How unlike are you to them in Ne­hemiah? Then said they, We will restore them, and will require nothing of them;Nehem. 5.12, 13.so will we do as thou sayest. If a Nehemiah should say, So God shake out every man from his house, and from his labour, that performeth not this pro­mise, even thus be he shaken out and emptied, you would hardly say Amen, and praise the Lord.

When men buy a Commodity, As to Buyers, crying out 'tis naught.how apt are they to discommend it, to bring down the price, to say, It is naught, when all the while they know it is offered on easie terms? How do Buyers take the Advantage of the Seller's Ignorance of the worth of his own Goods? There is a cursed Proverb amongst English-men, but in too great request, That a man may not only sell as dear, but buy as cheap as he can. Few like Austin, that bought a Book, at an unskilful Stationer's hands, for an inconsiderable price, and afterwards gave the value of it. Prov. 20.17. Bread of deceit is sweet to a man, but afterwards his mouth shall be filled with gravel.

How often do Buyers (even as Sellers often say, they will not, Saying, They will give no more, and yet do. they cannot take a penny less for such a Commodity, so) answer, that they will not give a farthing more, for what they have cheapened, and yet all the while intend to come up to the Seller's price?

How common is it, Falling at the day of pay­ment.for men to take up Wares, and to promise payment at such a day, and yet fail? Yea, how do they promise, though they know they shall not be able to be as good as their word? It were better for thee to begg thy bread, than thus to steal from thy Neighbour. Thou art ashamed to begg, as he of old: thou shouldst be ashamed much more to do worse, viz. to defraud thy Neighbour. Prov. 21.6. The getting of treasures by alying tongue, is a vanity, tossed to and fro of them that seek death: It is a thing very [Page 246]frequent, tossed to and fro, but it is a vanity, and they that use it are Felones de [...]se, they do but seek death and destruction by it.

How few are there, As to Buyers and Sel­lers both.that in their buring and selling, give a proof of their loving their Neighbours as themselves, their Neighbours goods and welfare as their own?

‘O! 1 Pet. 1.15. When will ye be holy in all manner of conversation? Holy in your Trades, as well as in your Church-Assemblies? Holy in the Shop, and in all [...]secular employments? So holy, as to abide with God in your Cal­ling? When will ye trade for God, ra­ther than for Self? When will ye labour with your hands, Eph. 4.28. that ye may be able to give, and not only to receive? When will ye trade in fear, and be in the fear of the Lord all the day; and that, lest your Shop should prove your bane; and whilst seeking after the Mammon of this life, ye lose the true Substance? Is this thy Prayer before thou enterest upon thy Calling? (O that it were! Lord help me to trade for thee, whilst for my self; and for the good of my Neighbours Soul, Body, Goods, as well as for my own.’

How few, With re­ference to the King, Stealing Customes.among all the several sorts of Traders, render to Caesar the things that are Caesar's? Hierome long since hath told you, That Caesar is not Proper, but Appellative. All the Emperours were called Caesars, from Julius Caesar. Confider­ations against it.

How can you quiet your Consciences to steal Custome, as many of you do? What is [Page 247]it, save the Law, that gives you right to all you have? And by the Law, so much of your Goods is the King's: it is alienated from you to his Crown and Revenue: How dare you cheat him? Should you think it hard measure to pay so great a tribute? Have you forgot what Christ (who came under the Law) d [...]d? Mat. 17.24, 25, 26, 27. Though tribute was exacted of him, when the Children were free, yet he would work a Miracle, rather than give offence, in deny­ing to pay the Fine, that was imposed on him. Why do ye not take the safest course, if it be a disputable matter? To be sure you will not give offence to God, to the King, to your Conscience, by paying Customes; but you may to all by defrauding. Do you herein as you would be dealt with? If you were the Head, would you have the inferiour Mem­bers impoverish the Head? If you were the Political Father, would you have your Chil­dren cheat you? Do not you by bribes and o­therwise, tempt the King's Officers to be false to their trust, and to damn their Souls by per­jury and treachery?

Lastly, Consider, that self-love, and self-interest are prevalent, as to make you to fa­vour and enrich your selves, so also to bribe your minds and judgements, and to enslave them to your base passions. O! Consider how apt is every one unequally to favour himself, and to suck in any corrupt and absurd reasonings, whereby he may greaten himself, though by the ruine of others? If you say (as they of the Silver-shrines, This brings in our gain) [Page 248]We cannot subsist without stealing Cu­stomes: How else can we live? A Father will tell you, Indigna vox Christiano, &c. It ill becomes a Christians mouth, to ask, How shall I live? Not one that Christ call'd to forsake Trades and Professions, did ever an­swer him, I must not give over my gain. They only reformed, or relinquished their Trades, when Christ call'd them. Till you can relinquish unlawful gains, you are none of Christs Disciples. Those in the Acts, that burnt their unlawful Books, to the loss of thousands, Acts 19.20. shewed themselves true Con­verts, so mightily grew the Word and prevail­ed. O! When Tyre shall be converted, her trading and dealings shall be sacred, Isa. 23.18. Her merchandise, and her hire shall be holiness to the Lord.

Here give me leave to add the Sin of Lye­ing, Their Lying. too too common among all sorts of Traders, as well as others. And truly this Sin comes not improperly under the Head of Injustice. V. Pa­trick's Epitome of Mans Duty. P. 45, 46. Justice, even when it is not ta­ken most largely, (so it is taken for all Reli­gion) comprehends our whole duty to our Neighbour, as to matters of right: Thus, by vertue of the fifth Commandement, to do justly, is to give our Parents their due ho­nour, whether they be Natural, Civil, or Spiritual: In respect of the sixth, it is to preserve the Life of our Neighbour, and to have a care, that we injure him not in his beeing: In reference to the seventh, it is to preserve his just Relations, and not touch [Page 249]them, or cause the violation of their faith to to him: in reference to the eighth, it is to preserve his estate, and not meddle with his goods: the 9th. requires that we preserve his good name, and not defame him, nor do any prejudice to his credit, no more than we would to his estate: and by vertue of the tenth, we are to moderate our very desires, so as not to envy him that which is his, nor to long to have it in our possession. To be sure there is righteousness to be look'd after in words and expressions, as well as in deeds and acti­ons. But alas! How doth the sin of lying a­bound among us? (And no wonder when Perjury is so common a sinne) for this God hath a controversie with the Land. Hos. 4.1, 2. Is there not need to take heed every one of his Neigh­bour, and not to trust in any Brother?Jer. 9.4, 5.will not every one deceive his Neighbour, and not speak the truth? Have not they taught their tongue to speak lies? If you are not couzening­lyers, or false-witness-lyers, yet are you not reviling-lyers? Do you not upon every petty difference speak of one another ye care not what? do ye not spread lying defamati­ons? Jer. 20.10. I heard the defaming of many — re­port say they, and we will report. Is not the fawning-lyer common among us? Their words are the words of Jacob, but their hands are the hands of Esau. Psal. 55.21.The words of their mouths are smoother than butter, but warr is in their hearts: their words are softer than oyl, yet are they drawn swords: their is no faithfulness in their mouth, their throat is an open sepulcher. [Page 250]Upon this occasion give me leave to use Da­vid's Prayer, Help Lord, for the godly man ceaseth, Psal. 12.1, 2.for the faithful fail from among the Children of men. Why, wherein consists their ungodliness? they speak vanity every one with his Neighbour: with flattering lips, and with a double heart do they speak. Is there not also many a Newes-telling lyer among us? They believe in their Consciences, that it is false, Hos. 7.3. what they relate; and yet, to promote an interest, for to make hearts glad with lyes, they will spread that which is false. How many officious-lyers have we, who tell lyes for some good end (as they think?) The highest end is Gods glory; but will ye speak wickedly for God, Job 13.7.and talk deceitfully for him? The Vulgar reads the Text, Numquid Deus indiget vestro mendacio? It contains a truth, though not the sense of the place: What! hath God need of your lye? It is a dishonour to God to be thus help'd. And if we must not speak evil, that good may come to God, sure then we may not (whatever the Roman Doctours teach us) speak evil, that good may come to our selves.

How can you think you are Gods Chil­dren? Consider­ations against Lying. Isa. 63.8. God engageth himself for his people, that surely they will not lye, surely they are my people, children that will not lye. Austin long agoe gave his judgement concerning lying, that a man must not tell a lye to save the whole world: if it were (saith he) to save thy Father or thy Mother out of Hell, if possibly it could be, thou must not tell a lye, or if it were to save [Page 251]a Kingdom from destruction: And yet to gain a little mirth, or to gain a penny, or to prevent the frowns of a Superiour, how do some teach their tongues to lye? Not consider­ing, Prov. 6.17. that among the seven things that are an abomination to the Lord, lying is one, yea, (as one observes) he repeats lying twice, though under several names: Rev. 21.8. Tit. 1.2. that all lyers shall have their portion in the burning lake: that herein they are like unto the Devil, who is the Father of lyes, and most unlike unto God, Eph. 4.25.who cannot lye. O then! put away lying, and speak the truth; away with mental reservati­ons, and Jesuitical aequivocations. Let thy tongue be the faithful interpreter of thy heart. Be faithful in your promises and engage­ments, be not yea and nay. Remember Ci­cero the Heathen's saying: None but the most villanous will deceive him, who had been safe, if he had not trusted.

CHAP. XXVI. Their Covetousness.

IF there be so much unrighteousness, Professon Covet­ousness. no wonder that there is also much covetousness that must not be forgot, when we remem­ber the evil of our ways. Covetousness is [Page 252]the seed of all unrighteousness, 1 Tim. 6.10. V. Wells on Mich. 6.8. P. 18. Mat. 21.38. the r [...]ot of all evil. It was Jezabels covetousness that made her unjustly deprive Naboth of his Vineyard. This is the heir, come let us kill him, and seize on his inheritance. Flectere si nequeo Superos, acheronta movebo, If I cannot pre­vail with Heaven, I will to Hell for an E­state is the voice of covetousness: yea (which is more sadly to be considered) this is that which will put men, not only upon injustice to others, but to God himself; it will make them offer violence to Religion, to Divine honour, and whatever is sacred in the world, all these shall be prostituted to serve the ends of covetousness. That man will stick at no abuse of God, whose God is his gain. How notorious was that of one of the holy fathers of Rome, a Pope, O quantas divitias peperit haec fabula Christi! O how gainfull unto us hath been the fable of Christ! And is not co­vetousness and earthly mindedness an Epide­mical sinne? Eccles. 6.2. Solomon calls it an evil disease. 'Tis called by one Aurugo, the yellow jaun­dise, which makes the sick person look yel­low all over. This is the Grave which never saith, Prov. 30.15. it is [...]gh, but like Solomons Horse­leech it cries give, give. O! what bound­less appetites have many, who can neither use what they have, nor put a period to what they desire: as in the Sea one wave ri­seth above another, so here every desire of having is out-gone by a new desire of get­ting.

Are not your great cares for riches? Eviden­ced in se­veral par­ticulars. Do not your thoughts thus run out, O! how shall I thrive more in the world, get more estate, custome? but not, O! how shall I get the favour of God, the pardon of my sins, and victory over my lusts? how anxious and sol­licitous are you, every day for the world, but how flat in your coming to have the I­mage of God renewed? How dejected are you when you miss of a good bargain? or when you meet with some loss by Sea or Land? But how little troubled if you lose an opportunity of communion with the Lord? How joyous are you when a little of the world comes in? But how little pleas'd with the galleries, wherein the beloved may be held? How are men pleas­ed with the earth, but find no more rellish in Christ and his ways, than in the white of an egge? What great journeys have you taken, even compassed Sea and Land, to gain riches? and hardly can go a mile or two to meet with God? How is every opportunity laid hold of to get more to the heap? But do not you remain contented, with the least measures of grace, yea with somewhat below grace? How oft have you left your meat to serve a Customer? but when so, to serve the Lord Jesus Christ? How few design for riches, as a means to carry them to a further end? They should be but as the rounds of a Ladder, not to stand upon, but thereby to ascend higher, even to glory, and to the new Hierusalem: But alas! few desire the world in subordination to God, and as a means to glorifie God; but the more [Page 254]they love the World, the less God is loved; and the more their desires are carried out af­ter riches, the less after God. How few pur­sue earthly things in obedience to Gods call? How many out of a desire of filthy lucre? How few seek the World with an holy indiffer­ency? How few reserve their zeal, and hot­test endeavours, for heavenly things? Is not the general cry, Psa. 4.6. Who will shew us any good? We need no proof of this, there are instances every where. How, for the get­ting of a penny,Note.will some debarr themselves of Ordinances? Is it not a sufficient excuse with some; for not attending on the Worship of God, that they met with a Customer, that kept them from the Ordinance? Doth not the Clock strike too fast, whilst thou art selling to advantage? Doth not time run away too fast? Dost thou not wish thou couldst with Joshuah cause the Sun to stand still on a Market-day, or on a Fair-day, when trading is quick? But O! The Sexton is blamed for suffering the Clock to stand still on a Sabbath day, and when thou art in the Worship of God, O! When will the Sabbath be gone? Amos 8.5. When will the Duty be over, that we may fell? How many Hypocritical out-cries are there against the World? O! It eats up my time: O! It eats up my spirits: It robs me of communion with God: We say it is an Enemy, and yet we can bosome this Snake, lodge this Ene­my, Col. 3.5. that God would have us to kill. Mortifie Covetousness.

How oft hath God charged thee against Co­vetousness? Take heed and beware of it: Consider­ations to withdraw the heare from Co­vetousness Luke 12.15. Two words to the same purpose, all little enough to take thee off from earthly pursuits. How apparently hath God with-drawn from thee, ever since thou wast taken with this Dalilah? How hardly art thou pull'd out of the deep pit, and miry clay, to Duty, much more to God? And wilt thou be rich? Art thou resolved to run into the bryars? Then farewell to thee, not only in time, but to eternity. Mat. 13.23.How many convictions and impressions of the blessed Spirit have your worldly cares choaked? How have your inordinate desires of riches puzled your Souls, and diverted them from minding and improving the counsells of God and Consci­ence? But O! How unreasonable are earthly prosecutions in this day of Gods wrath; When God is plucking up by the roots, now to be seeking great things for our selves, to have Baruck's sore running on us, Jer. 45. ult. this makes us the more inexcusable sinners. This is alto­gether unseasonable, this is no time for it, this is ignoble, yea base. O that we were ashamed of it! We say, The last dayes are perillous dayes; we pretend to expect the Cross, and is this good preparation for the Cross of Christ, to load our selves with thick clay, to crack our Consciences, and thereby to incurr Gods farther displeasure? How unlike art thou to the primitive Converts? Paul, when converted, Phil. 3.8 counts all things but dung in com­parison of Christ. And Zacheus no sooner had a work of grace begun upon him, but [Page 256]down went the World, faster than ever it went up: He parts from riches with more freedome than he sought them: The half of my goods I give to the poor; Luke 19.8.and if I have wronged any man, I will restore four-fold. John, the beloved Disciple, affirms, That there is an inconsistency between loving the Father, 1 John 2.15. 1 John 5.4. and the World; and that Whosoever is born of God, evercometh the World: But alas! Our hearts are as Cities without walls, the World hath a thorow-fare in them, and may come and goe without any Pass from Heaven. How hath God put a remark of his sore displeasure upon our worldly endeavours? We have, to dwell in our seiled houses, neg­lected Gods house, Hag. 1.2, 4, 6. and said, The time is not come for the building the waste places, for the restoring the Worship of God, for the build­ing of the house of God; and how hath God caused many of us to vomit up our sweet morsels, which we rolled under our tongues? O! Consider your wayes: Ye have sowen much, and bring in little; ye eat, but have not e­nough; ye drink, but ye are not silled with drink; and he that earneth wages, earneth wages to put it into a bagg with holes. How hath this Sin deadned you to all the Worship of God? How, by the interposition of this dark body of the Earth, hath the light of Heaven, yea the light of Gods countenance, been darkned? and how hath thy Soul been benighted and clouded? They say, If a Knife be put into the Earth, it will lose its edge: I am sure of this experiment, That [Page 257]Christians, who were once lively and active for God, yet by engaging their hearts to the World, they have lost their zeal, their keen­ness, and their lustre, which once they had. When thou hast gained time from thy busi­ness to think of God, and to discharge duty, hast hot thou miss'd thine heart? hast not thou left and lost it in the croud? How dost thou debase thy self hereby? The curse of Cham is upon thee, a servant of servants thou art, a slave to that which thou shouldst rule over: God did not give thee a reasonable Soul, that thou shouldst choose the Serpents curse, to crawl and live upon the Earth. O! What sordid practises have some stoop'd unto, for the getting this Worlds riches? Ahab, to gain a few handfulls of earth, dares walk to it through Naboth's bowells. Judas, to pocket thirty Pieces, will venture to betray his Lord, and the Lord of Heaven and Earth. O! tremble to think what sad effects your Covetousness may have upon you before you dye. Demas left Christ, lost his Soul, ship­wrack'd his faith, and all to embrace this pre­sent evil world. Prov. 28.20. And if thou make hast to be rich, shalt thou be innocent? Whether thou place thy confidence and hope in thy gold, or in a golden calf, thou art guilty of Idolatry, Col. 3.5. of having other Gods besides the true God, and so dost as highly offend the true God: and God usually gives up such men unto spiritual judgements. Rom. 1.21.24. It makes me fear you have not tasted of the upper springs, because the puddle of the World is still sweet to your [Page 258]taste. Luke 5.39. No man (saith Christ) having drunk old wine, straightway desireth new, for he saith, the old is better. If you had tasted of the joy, peace, mercy, and comforts of Christ, your earthly comforts would be dis­relished: Gal. 6.14. If you did glory in the Cross of Christ, the World would be crucified to you, and you unto the World. The sweetness of Christ would drown all Creature-sweetness. But alass! Psa. 84.10. To which of us, is one day in Gods Courts better than a thousand else-where? Austin said, If one drop of the joyes of Heaven might fall into Hell, it would drown all the bitterness of Hell: So would it drown all bit­terness in the Soul, and all the sweetness in the World. Worldly comforts would be too course, too slat, too low to recreate your hearts. Did ye but know the honey and milk of Canaan, ye would not so much mind the Onyons of Egypt. Mat. 6.24.No man can serve two Masters: for either he will hate the one, and love the other; or he will cleave to the one, and despise the other: ye cannot serve God and Mammon. O! What a surpassing indignity is this to Christ, Si terram amas ter­ra [...]es. Aug.to set him below the foot-stool, to value thirty Pieces of Silver before him, to preferr Earth before Heaven, present things before future; that the love of God, the recompence of reward, shall not lye nearer the heart, than the treasures of Egypt? O! What a miserable life dost thou live? This Sin brings an Hell with it: thou art the De­vil's Martyr. 1 Tim. [...].9. They that will be rich, fall into temptation, and a snare, and into many foolish [Page 259]and burtful lusts, which drown men in destru­ction and perdition. Thou enjoyest neither God, nor the World: Thy only happiness is a fancy: And this is thy great misery, that thou still desirest that which will never satisfie thy desires; The more thou hast of the World, the more thou wantest: the more thou drinkest, the more thou thirstest: a Dropser is upon thee, Semper avarus eget. Hor. Hebr. 13.5. Prov. 23, 5. ch. 8.21. Eccles. 5.1. and thou knowest it not. Discontent is alwayes the Companion of Covetousness. Let your conversation be without covetousness: and be content with such things as you have. Why wilt thou set thine eyes upon that which is not? Grace and Godli­ness is substance: Why, with Esop's Dogg, wilt thou let goe the substance for a shadow? The things of the World are fancies, the things of God realities. What good is there to the Owners of riches, saving the beholding them with their eyes? Do not you all this while bear false witness against God; Do not you pro­claim to the World, that God is not enough to answer, to fill your desires, and that therefore you goe out after the Creature? Is it nothing to you, to call God, who is all-sufficient, who is a fountain of living Water, a barren Wilderness? Be astonished, O ye Heavens, at this, and be horribly afraid, Jer. 2.12, 13, 31.be ye very desolate, saith the Lord; for my peo­ple have committed two evills's they have for­saken me, the fountain of living waters, and hewed them out cisternes, broken cisternes, that can hold no water, O Generation, see ye the Word of the Lord; Have I been a Wil­derness [Page 260]unto Israel? a Land of Darkness? Wherefore say my people, We are Lords, we will come no more unto thee? Hereby you break the conjugal Relation: God looks on you as Adulterers and Adulteresses, James 4.4. Prov. 5.19. and will judge you accordingly. God expects that his breasts should satisfie you, and that you be alwayes ra­vished with his love: and dare you tell the World, that your God hath deceived you? and that you were mistaken in your choice of God? and therefore after other Lovers you will goe? No wonder, that for the iniquity of our covetousness, Isa. 57.17.God be wroth, and smite us. We are greedy of more, but what have we done with our former talents? Account we must for one, Mat. 25.5. for two, for ten talents: the more we have, the greater still will be our account. There is a reckoning day at hand. O that our moderation were known to all men, Phil. 4.5 because the Lord is at hand. If thou art not sincere, I am as sure as this Book is in thy hand, thou wilt curse the time that ever thou hadst an Estate, and wilt wish thou hadst been a Beggar, for then thou hadst not so much to answer for before God. It is cer­tain (though some doubt it) that thou shalt carry none of thy estate away with thee; 1 Tim. 6.7. nothing is to be carried away, save guilt, to Hell; in case of mis-improvement of an Estate; yea, if you have not rendred unto God according to what you have received, 2 Chron. 32.25. the heaping up of wealth, is but the charging of thy account: thou must account, how thou hast disbursed to a farthing. I will suppose thou hast (by [Page 261]neglects of thy general Calling, and by rising up early, and sitting up late) gained an Estate, thou mayest put all thy gain in thine eyes, and never see the worse. What will thy Estate advantage thee, when the Arrows of the Lord enter into thy Soul? What will the World advantage thee, when the Gout, Feaver, burning Pestilence, &c. are upon thee? What, hast thou got only that which may stand with Gods eternal hatred? Never count thy gains, till thou hast got that which is inconsistent with Gods wrath. What hast thou got, above that which God throweth unto the Doggs; Shew me Childrens bread, or never boast of thy gains. Did you ever find any Child of God worse for afflictions? but have you not found many worse for their thrivings in the World? Jeshurun waxed fat, Deut. 32.15.and kicked. Whilst you have Bonds and Bills upon others, do not you run into ar­rears unto God? And how will you discharge those Suits, which God will commence a­gainst you? When you lye a dying, will ye not wish, that your time, your strength, your spi­rits, had been powred forth upon better things, than those of this life? That you had traded for Grace and Glory, rather than for the Gold of Ophir, for a little gilt Clay? O ye great Projectours for the World, I do even fore-see the troubles and horrours, the doubts and fears, the anguish and amaze­ments of your Souls, which your un [...] ­ties, as to your future estate, will put [...] into, in your dying Rooms. How [...] [Page 262]take up such language as this; ‘Fool that I was, to cumber my self about many things, and neglect the one thing necessary! Fool that I was, to set my thoughts and affecti­ons on things below, (none of which now give me a drop of water to cool my tongue) and to neglect the things above! O! If I had never heard of Christ and Glory, I had been more excusable for my earthly prolings. Psal. 69.6. O! How have I disquieted my self in vain? I have heaped up riches, and know not who shall gather them. Had I been as faithful to Christ, as I was to Mammon, O! with what joy might I have removed hence? What abundant entrance into the everlasting Kingdome might I have had?’ O! Labour to prevent the horrours of Death, and the gnawing Worm of Conscience. It is sad, when the Sting of Death, and the Worm Conscience, Prov. 11.4.bite the man together. Riches a­vail not in the day of wrath: but righteousness delivereth from death. Believe it, it will cut you to the heart, to think, that less pains might have served for eternal Life, than you have bestowed for temporal Goods. This plague attends the covetous man, the more he desires, and heaps up, the less he is desired, and the less he is lamented when he dyes. He is like a Swine, that is good for nothing, whilst he is alive; not good to bear and carry, as the Horse; nor to draw, as the Oxe; nor to cloath, as the Sheep; nor to give milk, as the Cowe; nor to keep the house, as the Dogg; but ad solam mortem nutritur, fed [Page 263]only to the slaughter: So the covetous man doth no good with his riches whilst he liveth; but when he is dead, his riches come to be disposed of. Prov. 13.22. The riches of a sinner are laid up for the just. How can you choose but tremble at Dooms-day? You cannot desire the com­ming of Christ: If the Church cries, Come Lord Jesus, come quickly, you cannot joyn in that Prayer; for that your hearts are glued to this present World: You preferr Paris before Paradise. It is to the Saints loss, to be kept so long from Heaven; but you count it not so. You cannot say, Thy Kingdome come. What will you do in that day, when all the Estate and Friends of Dives cannot re­lieve with a drop of cold water? Riches are like bryars and thornes, good to stop gaps, but not to lay in our beds, and set our hearts upon, lest we lye down in sorrow. Few re­member the Devil's offer, (All these things will I give thee, is the last temptation that old Professours are baited with.) Take heed therefore and beware of Covetousness.

CHAP. XXVII. Their Envy.

ENVY is a Sin seldome confessed, Professoss Envy. James 4.5. but yet much diffused among Professours. The Spirit that dwelleth in us, lusteth to Envy. [Page 264]And indeed Covetousness and Envy are never asunder: they are sins against the same com­mand: Such as long, that what is their Neighbours, should be theirs, envy to him that which is his: and such as envy to him that which is his, long to have it to be theirs. How desirous are Professours to grasp all to themselves? And therefore how apt are the very best to be envious at the power, greatness, riches, if not goodness of others? Doth not the experience that you have of your own hearts (if you be not strangers at home) testisie, that this Spirit is stirring and acting in you? The poor envy the rich, the base the honourable, as if they had the less, because others have so much. Some think that this was the sin that threw down the Angels from Heaven, that they envied Adam's glory, in that he was made after Gods image, and that they relinquished their glory to divest Adam of his: To be sure, the Devil was restless, till he had im­plunged Adam in the same sin and misery, that he was brought into. Sure, maligning the prosperity of others, is not from the Spirit of God. He that giveth freely to all, would not have us to envy those, to whom he gives more freely, than to our selves; and he that giveth us more, doth not envy us for what we have. If you have not so much as others, it is because you are unfit to receive, not because God is unwilling to give. Do not we see how this poyson dif­fuseth it self? An early sin it was, if not in [Page 265]the Angels, (as some think) yet it was in Eve: She envied the all-knowledge of God, and must forsooth have at least an equality with God himself: It was also strong in the first man, that was born of a woman: and we still suck it in with our Mothers milk, and it seldome dyes till we dye. This sinne is commonly among people of the same Pro­fession: One Mechanick envies another, one Merchant another, one Scholar another, one Gentleman another, one Commander another, as Saul envied and hated David, because the Women sang, that Saul slew his thousands, and David his ten thousands, one Minister another, as those in Paul's dayes, that envied him, and affected an high strain of eloquence, on purpose to obscure that reputation which Paul had got among the Churches. And happy had it been, if this cursed sinne had dyed in that age, but it hath been still working in all ages of the World.

Is there not a greater promptitude in us, Eviden­ced in de­tracting from others worth,to detract from mens worth, than to credit and exalt them? To write down their blots and imperfections, than to set forth their due vertues and graces? If we cannot reach o­thers by imitation, we will by calumniation; and therefore Luther saith, Envious men feed upon the dung of other men: They are like flies, that love to be upon sores. It is admirable to see, how dull sighted we are, as to the vertues and graces of our Brethren, but quick sighted as Eagles to discern their [Page 266]imperfections: Mat. 7.3. The beams of Vertue are not seen, i. e. not taken notice of, but a mote in a Brother's eye is soon espyed.

Are we not more greedy to receive and spread any thing, Readiness to receive and spread de­famations.whereby our Neighbour is infamed and obscured, than we are to entertain and dif­fuse what tends to his praise and glory? And is not this the reason hereof, viz. the great desire we have to shine alone, and that we would none to vye with us in glory, much less to excell us therein?

Is there not (oft-times) a secret gladness in our hearts, Gladness in their being brought lower.when some sad Providences afflict others, in their Names, Goods, Health, and Relations, that thereby they may be brought to a level with us, or to an inferiority, in a lower estate? When you have seen some Congre­gation wedged in with a concourse of hea­rers, and yours thin and naked; and when some have been cryed up for their purity, gravity, activity, and zeal; and when o­thers have greatened their parts, or estates, and yours rather have been impaired, have ye not been ready even to burst with Envy? Have you not been glad, when some blot hath attended these, whereby they have sal­len in that esteem, which once they had a­bove you?

There is no Envy in God, Disliking their own enjoy­ments. and his holy Angels: they rejoyce at our advancement, and at the glory of the humane Nature, that it is so exalted above theirs; but unhappy we! that cannot see any excellency in ano­ther, but we dislike our own enjoyments, and [Page 267]are more vexed at the welfare of our Neigh­bours, than we would be at our own cala­mities.

The Beasts do not envy one another, Consider­ations to withdraw the heart from Envy. Gal. 5.20. but Men do: yea, the Devils envy not one another: some Professours are herein worse than Devils. No wonder if there have been hatred, variance, emulations, wrath, strife, seditions, and heresies, whilst envyings have abounded amongst us. You know the mi­serable effect of Envy in the first man, that was born of a woman: through Envy Cain hated, Prov. 27.4. and then kill'd his Brother Abel. Wrath is cruel, and Anger outragious, but who is able to stand before Envy? This is so filthy, so shameful a sin, that few will own it: Observe the confessions of men in Prayer, and Conference, and you will hardly find a Professour acknowledge Envy. The malig­nity of this sin appears, in that it strikes di­rectly at the Providence of God, who disposeth of the inequality of mens conditions, accor­ding to his soveraignty and wisdome: It hath a tacit accusation of God, for raising up some so high, and laying others so low: It is deeply unsatisfied with Gods bounty to the Children of men, that he gives so liberally to some, whereas he is not bound to any. Whilst others complain against God, for making the World no better, the envious man is troubled, that he hath done so well, for some of his Creatures. Gal. 5.19, 20, 21. No wonder the Apostle reckoneth Envy among the gross sins of Murder, Uncleanness, Idolatry, Witch­craft, [Page 268]&c. and concludes, Heaven is no place for such. They which do such things, shall not inherit the Kingdome of God. This is a sin so damnable, and so ugly, making you so much like the Devil, that it is high time you watch against it, mourn for it, and seek its ruine. ‘O! When shall we hear the Ex­hortation, Let us not be desirous of vain­glory, provoking one another, envying one another? When shall we in honour pre­ferr one another? When shall we, like Barnabas, Acts 11.23.When we see the grace of God, rejoyce? When shall Ministers reprove the Joshuahs, that are envying for their sakes, in Moses words, I would to God all the peo­ple of the Lord did prophesie? When shall we like John the Baptist, be contented to decrease, so that Christ may increase? and to be laid by, if others more able may be substituted to do Gods work? When shall we rejoyce if God useth others to convert by them, more than by us? and with fa­mous Mr. Dod, I would to God (saith he) that I were the worst Minister in England: his meaning was, that all should excel him in gifts and graces. We pretend to evidences of our conversion from our love to the Saints, but let us hear what the ef­fects of true love are: 1 Cor. 13.4, 5. Love seeketh not her own, love envieth not, love is not puf­fed up. As love is the fulfilling of the Law, so envy is the dissolution of it. O! when shall we instead of envying our Brother, bless God for him? If he hath more than [Page 269]we have, more strength, parts, riches, honours, graces, &c. the account he must pass with God is the greater: let us pity him rather than envy him: Believe it, God is wiser than we are, and if his di­stributions are various, we have as many talents as we can well improve. Let us look to our own duty in the places wherein God hath set us; and pray for them, that have ten tallents more than we have, that they may serve the Lord ten times more than we can. O that thine eye might affect thine heart, that thine eye should be evil because Gods is good.’

CHAP. XXVIII. The sins of Family-Governours. Profes­sours mis­carriages in their Families, As Go­vernours, Not com­manding their houshold to serve God. Gen. 18.19.

1. HOw guilty are such of you, as have fa­milies to govern, of not commanding your houshold to serve God? Of how few can God say, as he did of Abraham by way of approbation, I know him, that he will com­mand his children and his houshold after him, and they shall keep the way of the Lord, to justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. By your Authority you should com­mand [Page 270]them to subject their hearts, wills, and consciences, to the will and pleasure of Je­hovah; but alas! how many of you have been careless in this? your Children and Servants, yea Wives, must know your Authority upon worldly accounts, you command them (im­periously enough) to fullfill your will and pleasure, to serve you, but how Gallio-like are you, little caring whether they obey the Lord?

2. Being Zealous against disobedi­ence to them­selves, not to God. How much passion have you discovered when Children, and Servants, yea and Wives too, submit not to your will and pleasure? But when do they see so much Zeal against their neglects of Gods work, as they find in you, when they neglect your secular commands? These passions are of a scandalous nature, and may make your inferiours to believe, that you value more your Authority, than Gods, the having your own will to be obeyed, than that Gods requiries should be observed.

3. Not ca­ring for the Souls of their Families. How many Professing-Governours are there, that shew great care for the bodies of their Families, but not for their Souls? Meat, and drink, and clothes, or money to buy them, they shall have, but none, or little, instruction.

How little do you Chatechise your Families? Not Cha­techising them. Heb. 6.1. Prov. 22.6. How seldome do you ask them any questions concerning the first Principles of the Doctrine of Christ? If you do Chatechise your Chil­dren, as you ought in obedience to those Divine commands: Train up a Child in the way wherein he should go. Bring up your Chil­dren [Page 271]in the nurture and admonition of the Lord. Ephes. 6.4. Yet how few of you do Chatechise the rest of your houshold, your Servants and Wives, Heb. 6.1. though they be but Babes in Religion, Chil­dren in Understanding, and this Milk is ap­pointed for Children in Understanding as well as Age? Neither doth the work of Chate­chising them, belong only unto Ministers (to them indeed it doth belong as such as watch for their Souls) but unto you; Heb. 13.17. for it belongs to all that have the charge of Souls, and you are charged not only with your Children's, but with your Servant's, and with your Wives Souls. Whatever any of you may fancy, there never comes a Wife, a Child, or Ser­vant into any of your Families, but with this warrant from the great Lord of Heaven and Earth; keep the Soul of this Wife, this Child, this Servant; for if it be missing amongst the number of my sheep at the great day through thy neglect in instructing, &c. thy Soul shall go for it. Hence not only should your Chil­dren be taught by you, but your Wives and Servants. The Wife is commanded to learn of her Husband at home, and the Husband to walk with her as a man of knowledge: and your Servants should be trained by you in Re­ligion, Gen. 14.14. as Abrahams Servants were by Abra­ham, thus some of the Hebrew Rabbins think that Abraham's trained Servants are therefore so called. Not con­versing personal­ly with them a­b [...]ut their Souls.

How seldome do you converse personally with every one in your Families concerning the prac­tical part of Religion? How seldome do you [Page 272]ask them any questions, how it is with their Souls? and what they think will become of them to all Eternity? Are you not as great strangers to the inwards of their Souls, as you are to the Souls of the Indians? If their bo­dies be in danger, meat, physick, attendance are procured; but their Souls may perish in formality and carelessness for any help you will afford them. Some Professing-Gover­nours never treat with their housholds about their Spiritual Estate from one year to ano­ther: Hence comes the great Apostasy of our times. The Lord humble us, and deli­ver us from bloud-guiltiness. Many an Hus­band may cry out, O my Wife's Soul is like to perish, through my default: many a Pa­rent may shriek, O! I am verily guilty of the bloud of my Child: and many a Master may impute to his own account all the disor­ders of his Servants; for that they have no personal conference with them about Origi­nal Corruption, Regeneration, Justification, Sanctification, Glorification, &c. Perhaps thou prayest in thy Family every day, but not knowing the inward lusts and workings of their hearts towards God or Sin, thou knowst not, how to pray as thou oughtest: thou knowst not what to confess, and what to pray for, nor what to bless God for.

4. Not walking with gra­vity. Have you walk'd with that gravity be­fore your Wives, Children, and Servants, as ye ought? Have you not made your selves vile by lightness, frothiness, and unseemly car­riages? Governours of Families are the Vice­roy's [Page 273]of God: they are in the place of God; and therefore should keep up their Authority, and not sinfully run into such vanity and fa­miliarity with their inferiours, as to breed in them contempt of the Ordinance of God.

5. Not gi­ving them time to serve God in. You have given your Children and Servants time to work for your selves, but have you afforded them time to serve their God in? Too too many use their Inferiours, just as they use their Beasts; they work and feed their Beasts, but never instruct: no more do they instruct their Inferiours. When do you call your Wives, Children, Servants, into your Closet, and not only press them to look after their Souls, and in order there­unto, to spend some time in Prayer, Read­ing, Meditation, &c. but tell them how God wrought on you, how he awakened you, what corruptions prevail'd with you, and how God help'd you to crucisie them: How do you know, but the same motives might melt, reduce, and turn their hearts too?

6. Have not you miscarried, as to the time, Taking undue time for Family-Duties. In the Morning, too early.for the management of your religious work, in your houses? Some Governours Pray in the Morning too early: so early, with a small part of their Family, whilst others are in Bed, or in the service of the World, so that they worship not God together, as they ought: and this is past over with silence; but if they miss of their Servant in the Shop or Field, O! how doth the fire of Hell break forth at their lips? How angry is the Gover­nour? [Page 274]he cries out, O! I shall be undone by the unfaithfullness of my Wife, Children, Servants; but sees not a greater danger, a more probable ruine falling on him for not having his Family to worship God with him.

Others deferr Morning Prayer till it be al­most Noon. Too late. They will adventure into all worldly imployments, (as we say) without fear or wit: they see no need of God to pro­tect them from outward or inward dangers, no need of Gods blessing, till they are ready to fill their panch, and then some Collects must be said, some short Prayers; it is the Custome of their fore Fathers, it is the Re­ligion of their Ancestours, or Conscience will trouble at the total neglect of the Mor­ning Sacrifice, and therefore the Prayer shall be run over with more hast, than the boy that saith his lesson; that they may rise up to eat, drink, and play.

And as some are unseasonable in their duties in the Morning, At Eve­ning too late. so at Evening. Whilst their strength lasts to serve the world, they attend it, some 'till even midnight, and then; come let us go to Prayer; when the poor Wife, Children, and Servants, had rather be in bed, than on their knees. The Governour Prays dully enough, 1 Sam. 2.17. Putting off family Prayer with a long grace. and that while the poor fami­ly sleep, or nauseate the duty; and so like Elies Sons, these Sons of Belial cause their people to abhorre the offering of the Lord.

Are there not also some Professing-Gover­nours (unworthy of the name of Christian) who think to please God and the family with a [Page 275]long grace before meat, which shall be in lieu of all the service of the day?

7. Not read­ing Scrip­ture and good books. How few are there that read the Scrip­tures and good books in their houses? O! this will take up too much time; as if God had given men all their time to neglect him in, and to indulge to the services of the Flesh, World, and Devils.

CHAP. XXIX. The sins of Husbands and Wives.

HUsbands and Wives are call'd to reflexi­on on their miscarriages, joyntly, Husbands and Wives sins.se­verally.

Joyntly, for their not being so carefull of their choice, as they should have been: not seeking God enough in a matter of so great consequence, which was for tearm of life, and wherein the Souls of each other were so highly concerned. 1 Cor. 7.39. The Wife is bound by the Law as long as her Husband liveth; but if her Husband he dead, she is at liberty to be mar­ried to whom she will, only in the Lord.2 Cor. 6.14.Be ye not unequally yoaked together with unbelievers: for what fellowship hath righteousness with un­righteousness? and what communion hath light with darkness? That they came together upon [Page 276]low, earthly, and lustfull motives, for profit, pleasure, beauty, rather than to further the Kingdom of the Lord Jesus Christ. The Sons of God saw the Daughters of Men, that they were fair; Gen. 6.2.and they took them Wives of all which they chose. That they did not by Pray­er and Fasting try to live unmarried, though the Apostle told them of the advantages of serving Christ thereby. 1 Cor. 7.32. He that is unmarri­ed, careth for the things that belong to the Lord, how he may please the Lord.

Severally. The Hus­bands sins in not lo­ving as Christ. Husbands, ye have not loved your Wives, as Christ the Church; though the command be express, Husbands, love your Wives, even as Christ also loved the Church, Christ is faithful to his Spouse. I will abide for thee. Thou shalt abide for me many dayes, thou shalt not play the Harlot, Eph. 5.25. Hos. 3.3.and thou shalt not be for another man, so will I also be for thee. But though you have not been Adulterers in any gross act, yet how oft have you wish'd the bond of marriage were broken? and have not you had eyes full of Adultery? hath not your love to others degenerated into secret lust? Christ is patient to his Church, but hath your love suffered all things? upon light mat­ters, what frowns, I will not say what blows? Hath not family-prayer been neglected through your wrath? Christ gives no occasion of jealousie; but have not some of you? The Lord searcheth hearts. Christs love is boun­tifull; how short have you kept your Wives, contrary to your engagements to endow them with all your worldly goods? Christ keeps com­pany [Page 277]with the [...] of his bosome; but have not some of you been more abroad than at home? Christ edifieth his Church: Do ye dwell with your Wives as men of knowledge? Christ doth communicate secrets to his Spouse: Are not ye strangers to the hearts, though perhaps not to the bosomes, of your nearest Relations? Christ doth confer often with his Church about the mysteries of God: I wish you did so. I fear some of you are silver tongued abroad, to get you a name, forward to speak of Christ, but dum [...] at home even to your Wives as well as Children. The Woman learns not, 2 Cor. 14.25. though she ask her Husband at home. Christ gives the s [...]pest rebubes to his offending Spouse pri­v [...]ely, and when he gets her alone; But do not you r [...]bro [...]e before Servants and Children? Hereby they learn frowardnesse, when brought into this relation, and at present slight the Wives of your bosomes. Christ doth not blaze his Wifes infirmities; but so have ye. Christ puts the best construction on what his Spouse doth. The spirit is willing, though the flesh be weak. But do not you put the worst? When your lusts are quenched, your love is gone. Christ doth pitty his Church as the weaker vessel; if ye did so, the family would be the better governed. Christ doth sympathize with his Church: In all her af­flictions he is afflicted; but how fretfull, chur­lish, and Nabal-like are you, when the hand of God is heavy on your nearest Relations? Christ doth vindicate his Spouse, and is greatly dis­pleased when she suffers from the world; but [Page 278] cannot some of you help to deride your Wives [...] and not frown when they are wronged and a­bused. Christ doth not upbraid his Spouse with her low condition before he he put honour on her; but alas! How oft have ye cast into the dish what the condition of your Wives was before you cast your eyes upon them? Christ gave his life for his Church: what hast thou done and suffered to save the Soul of thy Wife? Christ rules his Church, not with a rod of Iron, but with a Scepter of Love: Is your dominion exercised with discretion and love? Are all things done in Charity? Is she to thee [...] a loving Hind or Roe?Prov. 5.19.Christ doth not count his Spouse as a Servant, but a Friend; he doth not domineer over his Church, but hath high thoughts of her; but how many husbands use their Wives hardly better than Servants? Christ notwithstanding keeps up his authority over his Church, but do not ma­ny Husbands loose it through too much uxori­ousness, and make themselves contemptible, by yeilding to their Wives, as Adam to his, whence came at first all sin, disorder, and misery into the world? How did Solomon fall? Christ yeilds to many of his Wives petitions and suits to him: but many are worse than the Heathen was to his Wife, He said unto her, What wilt thou Queen Esther? Esth. 5.3. and what is thy request? it shall be even given thee to the half of the Kingdom. The poor Wife must use the mediation of others to have her desires ac­complished. When Christ doth command his Wife, his Church, he doth it mildly: [Page 279]We pray you in Christs stead. But many Hus­bands imperiously enough, too much, God knoweth, Philem. v. 9. when for loves sake they should rather intreat. Christ doth love his Spouse, though he gains nothing by her; but alas! How many are severe enough to their Wives, when they fail of that Estate, &c. that they expected from them?

As Husbands fail, so do Wives; Wives miscarria­ges, in not loving their Husbands as the Church Christ. Eph. 5.24. Psal. 73.25. even as the Church is subject unto Christ, so should ye have been to your own Husbands in every thing. But how have ye affronted your Light? The true Church of Christ loves him inwardly, as well as outwardly: so should ye have loved your Husbands; but alas! How little have ye shewed the union betwixt the Church and Christ by your affections? The Church loves Christ more than Angels: Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. But how many Wives are commending others Husbands more than their own? If my Husband were thus, and thus, &c. Thy Husband should be to thee the most precious of all persons, the most lovely in thine eyes. Not parts and gifts, but the good pleasure of God, should be the ground of this special love. The Church honours Christ above all other persons in the world; but have not some of you mean, low and base thoughts of your Husbands? The Church is subject to Christ in all things; but will not some of you wear what you please, goe where you please, eat what you please, and employ your selves in what you please? Yea, [Page 280]though contrary to your Husbands just com­mands, and meek entreaties? The Church fears Christ: so should Wives: I say not either should, with a slavish, but both should, with a reverential fear. Remem­ber Michal, 1 Chron. 15. ult.She despised her Husband in her heart, (She did not exprefs her slighting of him, as many do, in words) and she had no Child unto the day of her death. God took the Husband's part, and put a remark of dis­pleasure upon that her sa [...]ciness. For slight­ing the Ordinance of God, her Head, (though but in her heart) God plagued her in her Womb with barrenness. The Church loves Christ more and more; but O the decayes of Womens affecti­ons to their Husbands! Partly through levity, and partly through age, and partly through cross Providences! Prov. 2.17. Whereas thou shouldst have kept the Covenant of thy God. The Church doth commend Christ; but seldome are Wives careful herein, to imitate the Church of God. How many do blazon their infirmities more frequently, than commend their graces? The Church is careful to please Christ in all things: 1 Cor. 7.34. The married Woman should care (study) to please her Husband, by her attire, behaviour, words; She should goe, speak, and do so, Eph. 5.24. as may render her most acceptable in his sight, in every thing. How many cross Wives are there, that love to vex, rather than to delight their Husbands? They will cloath and adorn their bodies, to make them lovely to strangers, rather than to their own Husbands. The Church bears patiently re­bukes [Page 281]and blows from Christ: so should Wives; as Sarah was commended for her meekness. 1 Pet. 3.4, 5, 6. The ornament of a meek and quiet Spirit, is in the sight of God, of great price; for after this manner, in the old time, the holy Women adorned themselves, being in subjection to their own Husbands, even as Sara, &c. The Church gives Christ reverend Titles of honour and esteem: but alas! Wives are so proud, so self-conceited of their own worth and merit, that they cannot but disrespect all others, even their own Husbands. Hereby they shew not themselves to be the Daughters of Sarah; Gen. 18.12. 1 Pet. 3.6. She having occasion to think of her Husband, presently this title Lord came out of her heart into her mouth: and the Holy Ghost takes notice of it: yea a second time, sure it was for some high end; and proves that she obeyed Abraham, because She called him Lord. Perhaps the Wife will tell me, these are but trifles that I cross my Husband in: I must tell thee, to break the order of God for toyes and trifles will greaten thy sin at the day of accounts. What wilt thou, darest thou for so slender a matter tread down the Law of thy God, and hazard the ruine of thy Soul? O! consider this, and turn not your duties to your Hus­bands into matter of talk and pastime, as the manner of most Women is.

CHAP. XXX. The miscarriages of Professing-Parents and Children.

PArents, As Pa­rents. O! how little do you plot for the good of future generations? how little do you care whether God hath a Name when you be dead and gone, that Christ survive, and holiness flourish, when you shall be rotten in your graves? O! 'tis through your de­fault, that the name of Christ is not had in everlasting remembrance: if you were faith­full, how would the generations to come bless the Lord in your behalf? If you were active and diligent, you might convey holiness down to your posterity, as you have been unhappy instruments to convey down a stock of sinne, you have been instruments to con­vey down the curse; but are not you care­less to convey down grace? The World would soon me [...], the Church of Christ would soon regain its antient lustre and beau­ty, if ye did but faithfully discharge your du­ties to your Children: you might suffer little Children to come to Christ, yea you might fill the Kingdom of Heaven; but do not you ra­ther fill the Kingdom of Hell? And as Jere­boam [Page 283]made Israel to sin, do not you instead of leading them the way to Heaven, lead them the way to Hell? O! consider seriously and sadly how farr you are guilty with respect to the Souls of your Children.

1. By giving them bad examples. Giving their Children bad ex­amples.Chams not covering his Fathers nakedness was a sin conveyed down to all his race, and therefore God chargeth the Church of the Jews against that sin, under the expressions of walking in the manners of the Nations. Levit. 20.11. & 23. compar.Ye shall not walk in the manners of the Nations; which I cast out before you; for they committed all these things. Your pride, sensuality, carelesness in the worship of God, your passions towards your Wives, and Wives towards their Husbands, your frowardness toward servants, &c. teach your Children so to carry themselves towards others. One check't his Son, and said, never Parent had so wicked a Child; yes (said the Son) My Grandfather had.

2. Cocker­ing them in sin. By humouring and cockering your Chil­dren in their Sins: Teaching them early to be proud of their fine clothes; and to re­venge, Come, give me a blow, saith the Mother to the Child; whilst it sits on her lap. By indulging to his voluptuous course of life, it is thought Isaack smarted in his Son's future disobedience, even by suffering him to sport and hunt away too much of preci­ous time. Many, like Apes, kill their Chil­dren with culling them. Austin tells a sad Story of one Cyrillus, who loved an only Son immoderately, and let him do (without [Page 284]correction) what he would: afterwards this cockered Son, in a fit of drunkenness, of­fers violence to his Mother, killed his Fa­ther, wounded mortally two of his Sisters, and would have ravished another. Through foolish pity, Parents, especially Mothers, give the reines unto their Children, when they are young, and thereby they grow head­strong, Prov. 29.15. and are a shame to the Mother that bore them. The sparing of the Rod is the ru­ine of the Child. Do not you reprove your Children, as old fond Eli did? Thereby he brought a plague upon himself and upon his posterity. What saith one? never cease convincing or correcting till thou hast sub­dued the spirit of thy Child, if he contends with thee. You pretend such harshness is in­consistent with love; but I say from the Lord, such fondness and indulgence is consistant with hatred; and I am sure the Lord is on my side, in this. Prov. 13.24. He that spareth his rod hateth his Son, he that loveth him chasteneth him betimes. Is it love to suffer a wound in thy Child to fester (and thereby to destroy him) rather than to apply a painful corrosive for the expediting the cure? But what saith the fond Mother? O! If the Child should be the worse for my correction, it would be a trouble to me whilst I live. O that such a doting Mother would hear the Lord himself! Correct thy Son, Prov. 29.17. Prov. 23.13.and he shall give thee rest, yea he shall give delight to thy Soul. With hold not cor­rection from the Child: for if thou beatest him with the Rod, he shall not dye. Foolishness is [Page 285]bound in the heart of a Child,Prov. 22.15.but the rod of correction shall drive it farr from him.

3. By not acquainting them with the Lord, Not in­structing them.and his wayes, and that betimes. Hath not God commanded, that his Laws should be whetted by you, upon your Children? Deut. 6.7. Thou shalt teach them diligently (Hebr. whet or sharpen) unto thy Children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou lyest down; and when thou risest up. Some con­ceive, that Catethiling of Children is not obscurely hinted in this ancient Precept. And is not Child-hood and Youth the time, wherein Solomon adviseth the Children of men should be trained up in the way wherein they should goe? O Parents! Prov. 22.6. If God be worth your own acquaintance, is he not worth the acquaintance of such as are so near and dear unto you? Can you without trembling think, that as soon as Death breaks up your house, you may to Heaven, and your Children must to Hell, and thither through your de­fault? But if you should dye in this neglect of instructing your Children, you will be miserable as well as they: And O! What a greeting will there be hereafter between un­godly Parents and Children? What an hear­ing will it be to your tormented Souls, to hear your Children cry out against you, All this that we suffer was long of you, you should have taught us better, and did not: What an addition will such out-cries be to your misery?

4. Suffering Children to fall out with one another. By not redressing the disorderly carria­ges of your Children towards one another. How few Reboccah's are there? She was carefull to remove jars and mischiefs that might a­rise between her two Sons.

5. Not pray­ing for [...]hem. By not praying for your Childrens Souls, and against those very particulars, which their natural constitution leads them mostly to.

6. Not cor­recting a­right. By not correcting them aright: as to time, not early enough; He that loveth him correcteth him betimes: not, whilst the fault is fresh in his thoughts, with all the aggra­vating circumstances thereof; Not, with compassion enough. You have reason (saith Mr Dod) to be angry with your selves, ra­ther than to be bitter to your Children; for you correct your own sin in your Children. If the Child be curst and froward, hath he not seen his Parent brawling and contenti­ous, &c? not ushering correction with Pray­er, that God would bless word and rod. Commonly Parents correct in an high passi­on, whereby Prayer is hindered, and the Medicine becomes invalid.

7. Being o­ver-angry By being angry without a cause, or a­bove the desert. Anger must be let out ac­cording to the nature of the offence. If Pa­rents be always chiding or correcting, they make their Children resolute, like Hagar and Ismaei, to take up their heels, and into the Wilderness will they, any where to be delivered from such hard usages. Provoke not your Children to wrath. Eph. 6.4 Some Parents [Page 287]want natural affections: are too severe; Cor­rection like Physick, if too frequent, will work no more with Children, than our meat with us.

8. By loving your Children more than God, Loving inordi­nately. loving them as they are yours, not as they are Gods, as they bare your Image, not Gods, for their beauty and parts, rather than for their graces; loving a beautifull Child; that is voyd of grace, more than a deformed Child, though eminent in grace, loving one excessively, as Jacob, Joseph, hence Joseph is envyed by the rest: prodigal favours to some, especially if without reason, are offensive to others, who are less respected: Loving so, as loth to let them go when God calls for them, you cannot say as Eli, it is the Lord, 1 Sam. 3.18.let him do as seems him good. God pulls and you pull, and you quarrel with God about the goard, and you think you do well to be an­gry. Job blessed God, when God took all away at once by one blow.

9. Not pro­viding callings for them, or not the best. By not devoting them to some honest cal­ling, but letting them live in idleneness, and so they grow up monuments of your neglect. Some Gentlemen train up their Children to hold an Hawk, to follow a Dog, and com­monly they dye in an Alehouse, or shorten their lives thereby. But if you do provide a calling for your Children, is it not what is most gainfull, rather than what will be most usefull to the good of the Soul? Had you not rather have them rich Factours among Idola­ters (where they learn the manners of the [Page 288]Heathens) then to have a meaner calling at home, where the Gospel is preached in power and purity?

10. Not matching them aright. By not matching them to godly per­sons, but rather to the rich: Hereby ye shew that the silver shrines are in higher re­pute than grace and Godliness.

11. Giving away all to them. By giving all to your Children, though the Church of God hath more need of it. Hereby you evidence that you prefer not Zion before your chiefest joy: that you love the outward grandeur of your Children more than the prosperity of the Church. It is a wonder (saith Mr. Baxter) how so many seemingly holy, can quiet their Consciences in such a sin as this is? If one of you have two or three hundred pounds per annum, it is a wonder if you leave an hundred pounds a year of it to pious or charitable uses. Nay do not Parents leave all to their Children, when they have apparent proofs that they will spend it in the service of Hell? O! Let Pa­rents tremble. What wilt thou inable and strengthen thy Children to rebell against God? put fuell to the fire? put swords into their hands to sight against the most high?

‘Parents I beseech you look diligently to your duties, be humbled for these and such like miscarriages. O! look about you, and you will see a sad Apostasy in Children, Pa­rents civil, the Children debauched: Parents godly, the Children formall or loose: Parents eminent for grace, Children notorious for lewdness. Let your bowels turn within you [Page 289]to see so great a degeneracy. Double your diligence, that there may be an holy seed. Knock off the chains of Hell from your Children what you may: lay not out all your time how they may be rich. It is no time to seek great things for your selves; seek them not. Pitty the Souls of your Children, that are slaves to the Devil. How can ye mind your trades, fields, bodies; whilst the Souls of your Children are in danger of perishing? How can ye see the Devil driving your Children to Sin and Hell, and ye stand still with a Gallio-Spi­rit? Go to your Closets, and ask your hearts, whether the Soul be not the prin­cipal part of the Child? and whether that needs not your care more than the body? Do not throw away the Blade to preserve the Scabbard. God hath set you to watch their Souls, to train up their Souls, to pro­vide for their Souls: if you do not, what is your love more than a Pagans, a Turks, towards your Children? You think you should be unnatural if you should not lay up for your Children (though many Pro­fessours upon pretence that God will pro­vide, indulge to the flesh, pamper their bo­dies, and starve their Children) but here is the best laying up to lay up a stock of Pray­ers for them, and a stock of Counsell and Instruction in them. O Parents! Once more I beseech you, put on bowels of pit­ty and compassion. Pitty the perishing Souls of your own Children. Command [Page 290]your Children to keep the way of the Lord: suffer them not to fashion themselves ac­cording to the course of the world. Con­nive not at them in practising what you think is abominable in the worship of God. Re­member they are Gods Children more than yours. Ezek. 16.20. All Souls are mine. God claims a special right in them, thy Sons and thy Daughters whom thou hast born unto me. If you neglect your duties, you and your Children are like to have sad greetings, when you meet before the Lord another day. How will your Children lay their hells and torments to your dores? how will they curse the day they were born of such fond women, who indulged to them in their neglects of God? Cursed be the day that ever I saw the passions, the pride, the formality of my Father, or of my Mother; for thereby I learned to sin against the Lord. O your examples undid me! I had not come to this place of torment had it not been for you.’

Children, As Chil­dren, evi­denced in several particu­lars. Are not you also greatly faulty towards your Parents? If Children be richer than their Parents, how irreverent are they? how over familiar with their Parents? as if they had forgot the first Commandement with promise. How disobedient are they to their law­full commands? though the command of God be express, Col. 3.20. Ephes. 6.1, 2, 3. Children, obey your Parents in all things, and it is added, for this is well-plea­sing unto the Lord. Children obey your Parents in the Lord for this is right. Honour thy Fa­ther [Page 291]& thy Mother (which is the first Comman­dement with promise) that it may be well with thee, and thou mayest live long on the Earth. Was Christ subject to his Parents, Luk. 2.51. and should not you be subject to yours? Sure you should have obeyed them as farr as without sin, though their commands crossed your natural desires: as Joseph, when Israel said unto him, come I will send thee to thy Brethren at Sechem, though he knew he should be sent to them who hated him; yet he said unto his Father, Here am I. How stout and rebellious are Children when corrected? Hebr. 12.9. How few can say, we have had Fathers of our flesh, which corrected us, and we gave them reverence? This Sin so provoked God, Deut. 21.18, 19, 20, 21. that he made it Capitall in the dayes of old. If a man have a stubborn and rebellious Son, which will not obey the voyce of his Father, or the voyce of his Mo­ther, and that when they have chastred him, will not hearken unto them: then shall his. Fa­ther and his Mother lay hold of him, and bring him out unto the Elders of his City, and shall say, this our Son is stubborn and rebellious, &c. and all the men of his City shall stone him with stones, that he die: so shalt thou put evill away from among you. How rebellious are Children in refusing the eallings which Parents have appointed for them? If the Parent be bound to bring them up to a calling, are not the Children bound to attend that calling? Brethren, let every man wherein he is called; 1 Cor. 7.24.therein abide with God. Christ probably was brought up in his reputed Fathers calling. Is [Page 292]not this the Carpenter? Mar. 6.3. How disobedient are Professing-Children in their marriages? Chil­dren are the Parents goods, so God reckon­eth them, yea so the Devil reckoneth them. When the Devil had commission to meddle with Jobs goods, he falls on the Children. Some are worse than Ishmaels, Gen. 21.21. Nature and Civility made him submit to his Mother for the choice of his Wife. If Children must o­bey their Parents in littles, much more in weighty matters. How little have you requi­ted your Parents? This you are bound unto, To shew piety at home, 1 Tim. 5.4.and to requite Parents, is good and acceptable before the Lord. Your Parents took care of you when you were as beasts, you had your life and education from them, and what now slight them when old or weak? What laugh at their follies? What when you are high, reject your parents that are low? The very Heathen Oratour de­claims against this; We are not born (saith he) for our selves, but partly for our Country, part­ly for our Parents. How are you degenerated from your Parents commands and examples? There are few true Rechabites, who forbore wine from generation to generation. It makes my heart ake when I read that the peo­ple served the Lord all the dayes of Joshuah, and all the dayes of the Elders that out-lived Joshuah, Judges 2.7, 10, 11, 12, 14. who had seen all the great works of the Lord, that he did for Israel; but there a­rose another generation after them, which knew not the Lord, &c. and the Children of Israel did evill in the sight of the Lord, and served [Page 293]Baalim: and they forsook the Lord God of their Fathers, which brought them out of the Land of Egypt, &c. and provoked the Lord to anger: and the anger of the Lord was hot against Israel, and he delivered them into the hands of spoylers, that spoyled them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. O! in vain will ye relieve your selves in your Baptismal relations unto God, that you have Abraham to your Father: Mat. 8.11. Gods judge­ments will be more bitter to you, more heavy on you, than on others, when the Children of the Kingdome shall be cast out. You will be ready to curse the day you came of such Parents, that ever you had such holy instru­ctions and examples, to no purpose, save to greaten your condemnation. The Lord said unto Moses, Deut. 31.16, 17. This People will goe a who­ring after the Gods of the Strangers of the Land, whither they goe to be amongst them, and will forsake me, and break my Covenant, which I have made with them: Then mine an­ger shall be kindled against them in that day, and I will forsake them, and will hide my face from them, and they shall be devoured, and many evills and troubles shall befall them; so that they will say in that day, Are not these evills come upon us, because our God is not a­mongst us? Nay, Abraham (whom you trust to, and the Privileges by him) will upbraid his Son Dives with his former good things: Son, Luke 16.25.remember that thou in thy life time receivedst thy good things, and likewise. [Page 294]Lazarus evil thing [...]: but now he is comforted, and thou art tormented. O most dreadful! Your very righteous Parents shall rejoyce in your ruine. The righteous shall rejoyce, when he sees the vengeance, Psa. 58.10, 11. &c. So that a man shall say, Verily, he is a God, that judgeth in the Earth.

CHAP. XXXI. The sins of Professing-Masters and Servants.

FIrst you Masters, As Ma­sters, see how guilty you are in the Relation of Masters.

1. Not chooling godly Servants. Psal. 101.6. Should not your eyes, like Davids, have been upon the faithfull of the Land, that they might dwell with you? How curious should you have been in this particular? But alas! ye would not buy an horse, an house, a Field, but ye would try them; but how careless have ye been whether your Servants were godly, yea or no? If they were strong to labour, was not that all ye look'd after? you look'd that they should be diligent in your work, your interest made you look to that, but have you look'd for such as walked in a persect way to serve you? Hence many have been taken into Professours families, who [Page 295]were found wanton, and unclean, and thereby Religion hath suffered exceedingly: and others sweet tongued, gossiping, glut­tonous, drunken Servants, and so Acteon was devoured by his Dogs: All the Masters ge [...]ng [...]v [...] been put into a bag with holes: a just an [...] [...]ghteous j [...]dgement upon the Master for [...]is preferring self before Religi­on: yea (which is a s [...]dder consequent) he [...]ce the Children are cerrupted by evil ex­am [...] [...] [...]ey being more apt to smitate the [...], than the Parent in [...] you had been curious in [...] you procured holy ser­va [...] [...] zeal forwardness and care of [...] Children, what families might you have [...] would have been pliable to your holy counsels.

Should you not have removed wicked Servants as soon as all your counsels would not take effect on them? David did so. Not re­moving wicked ones. Psa. 101.7. He that work [...]h deceit, and telleth lies, shall not tarry in my sight. You on the contrary keep them as you do horses, if good for labour. It will never be said to your glory, the Church in your house: but may it not be said, there is a nest of Snakes, a cage of Devills in your house? Being over­rigorous. Gen. 31.2, 5. Mat. 5.22.

2. Are not you too rigorous towards your Servants? Do not you too much frown upon them, as Laban on Jacob? Do not you use words of reproach in your speaking to them? Whosoever shall say, thou Fool, shall be in danger of Hell sire. Do not you strike them [Page 296] unnecessarily or immoderately? Have you for­gotten the commands from Heaven? Thou shalt not rule over him with rigour, Levit. 25.43. Col. 4.1.but shalt fear thy God. Masters, give unto your Ser­vants that which is just and equal, knowing that ye also have a Master in Heaven. And ye Masters,Eph. 6.9forbear threatning, knowing that your Master also is in Heaven, neither is there respect of persons with him Do you herein as you would be dealt with? Would you have God to deal with you, as you deal with your Servants? Remember, you and your Servants have one and the same Master, to whom you are both accountable, you for your rule, and they for their subjection.

3. Nor di­recting them distinctly. Have not you neglected to give that di­rection to your several Servants, as is proper for them, so that they intrench upon each o­thers work, and the painful work lies neg­lected, to your trouble, and to the raising of strife and passion? How few Mistresses, yea or Masters, are like Solomons vertuous Woman, of whom it is said, She looketh well to the wayes of her houshold? Frov. 31.27. Every one should know his place and work in the Fami­ly, that all things may be done decently, and in order: But in how few Families is it thus?

4. Not being diligent them­selves in their company. Do you give your Servants examples of diligence? So did that vertuous Mistress: She riseth also whilst it is night, &c. She girdeth her loynes with strength, and strength­neth her armes: She layeth her hands to the Spindle, and her hands hold the Distaffe: She [Page 297]maketh her self coverings of Tapestry: She maketh fine Linnen, &c. She eateth not the bread of idleness.

5. Not shewing special respect to those that are godly. Philem. 16. What love do ye show to your Servants that be godly? Do you receive them as be­loved Brethren? As Paul would have Phile­mon receive his Servant, after his Conversi­on: Receive him not now as a Servant, but above a Servant, a Brother beloved. A Chri­stian Servant should be in the place of a be­loved Brother, and should be preferr'd be­fore a lewd Son. Prov. 17.2. A wise Servant shall have rule over a Son that causeth shame: and shall have part of the inheritance among the Bre­thren. How seldome do you show them good, as well as receive good from them? When they are sick, how little attendance and necessaries have they as to diet, fire, and physick? 1 Sam. 30.13. Are not too many like the Amala­kite, who left his man on the plain fields, be­cause he fell sick? How are many poor Servants (who contracted their diseases by the un­mercifull commands of some Professours) cast off by them when sick as unprofitable bur­thens?

6. Do you pay your Servants their wages? Not pay­ing wages as they ought, Do you not pay them dodgingly? Hast thou not forgot that the Isralites were required, when they set any servant free, not to let him go away empty, Deut. 15.12, 13, 14. but thou shalt furnish him liberally out of thy flock, and out of thy floore, and out of thy wine-press: of that wherewith the Lord thy God hath blessed thee, thou shalt give unto him? Hast not thou aba­ted [Page 298]them of their dues for the time of their sickness, or the time they have spent in the service of God?

7. Not suf­fering them to speak. Job. 31.13. Doe not you deny liberty to your Ser­vants to speak unto you? Job would not slight his Servants cause. God hath set Masters o­ver Servants; but he hath not given them liberty to trample them under their feet. Servants are under their Masters power, but not their lusts. You shew your selves Na­bals by this churlishness and austerity. He is such a Son of Belial, that a man cannot speak to him.

8. Suffering tyranny among them. As Ser­vants. Being apt to think, that they must be subject to none but Christ. Do not you suffer one Servant to tyrannize over another?

Secondly, You Servants that Profess; I have somewhat in charge against many of you.

1. Your Pride, sawciness, familiarities with your Governours, make me think you would easily swallow the errour of old, that we are to be subject to none but Christ, as if your freedome by Christ, had exempted you from all civil subjection to men. By your refusing the yoak of your Masters commands, you reflect more upon your Master in the Heavens, than upon your earthly Gover­nour: What saith the Apostle? Let as many Servants as are under the yoke, 1 Tim. 6.1.count their own Masters worthy of all honour; that the name of God, and his Doctrine be not blasphemed. Servants, Eph. 6.5be obedient to them that are your Masters according to the flesh with fear and trembling in singleness of your heart, as unto [Page 299]Christ. Servants, be subject to your Ma­sters with all fear, not only to the good and gentle, but also to the foward.

But alas! how sawcy are Servants? Carrying them­selves proudly, saucily, and too familiarly with their Superi­ours. Mal. 1.6. Blazon­ing their Masters Infirmi­ties. Obeying them on­ly in what they please. Col. 3.22. Tit. 2.9. Mat. 8.9. May not your Master say, If I be a Master, where is my fear? How fearless are you of your Masters, especially if your Masters be not very rich and honourable in the earth? who respects Gods Ordinance? Hence many Professing Servants sland covered in their Masters presence, sit before them, bow not to them, nor rise up before them.

2. Do not you when you meet together blazon the infirmities of your Masters? Do not you carry your selves as Spies rather than as Ser­vants? you do not herein as you would be dealt with.

3. Are not you disobedient to your Masters commands, unless in what pleaseth you? You are rather the Servants of your own lusts, ra­ther than your Masters Servants: you do not obey in singleness of heart, yea, you are not indeed obedient. The Centurion could say to his Servant, goe, and he went, &c. The Heathen Servants excel some that pretend to great attainments of Religion. He is the Master, that must have his own way; Judge ye then in your selves, whether you abide in the place, wherein God hath set you?

4. Not an­swering, when call'd. Job. 19.16. Do not ye refuse to answer when you are called by your Masters? This was Job's plague, I called my Servant, and he gave me no an­swer. Silence is sometimes a sign of consent, but here of contempt. If a Servant answers [Page 300]not, when he is called, he forgets what his calling is. The Servants in Davids dayes were of better dispositions, they did pick out their Masters mind out of every motion and turning of his eye, and hand, and so were tontinually in a posture for obedience. The eyes of Servants look unto the hand of their Masters, Psal. 123.2. 1 Tim. 6.1.and the eyes of a Maiden to the hand of her Mistriss. For want of that honour that is due from Professing Servants to their Masters, the name of God is Blaspemed.

5. Answer­ing again. Tit. 2.9. As some by silence, so others by their tongues dishonour their Masters by answering again. They should not answer by way of contradiction, or reluctance, as Servants are very apt to do. Some will even brag, how they gave word for word (perhaps blow for blow) nay two words for one. Hereby their Governours, if ungodly, fall foul upon Re­ligion. Is this the fruit of your profession? prayers? running after Ministers?

6. Diligent only un­der their Masters eye. Eph. 6.5, 6. Not de­signing to please God in their pleasing their Ma­sters. How lazy are some professing Servants? Diligent only when under their Masters eye. Few serve their Masters, as Jacob, Laben, with all their might. The command is that you should obey in singleness of heart, not with eye-service as men pleasers. Mark, eye-ser­vice stands not with uprightness of heart. As you would not be branded for Hypocrites, work behind your Masters backs, as if their eyes were upon you. Consider how short you fall of this, and mourn before the Lord in secret for your eye-service.

7. How do some, yea many servants, eye [Page 301]only the pleasing their Masters,Eph. 6.5. Tit. 2.9.but doe not their work so spiritually as to seek to please the Lord? Not with eye-service, as men-pleasers, but as the Servants of Christ, doing the will of God from the heart. It is true Servants should labour to please their Masters, yea in all things; but they should seek more to ap­prove themselves to God, than to any earth­ly Superiour.

8. Mis-tim­ing duties How imprudent are some Professing Ser­vants as to the timing of their duties? Some, when never so urgent business is to be dis­patched will then go in secret to call upon God; whereas going to bed later, and ris­ing earlier, would prevent much straitness as to time, and spirit in that great duty: Some will fall a talking of the things of God to their fellow-servants very unseasonably, not when they are at leasure, but when they are most busily imployed for their Masters, to the hindring of their work.

9. Defraud­ing their masters. How many cheat and defraud their Ma­sters? Some cheat them of their time, by idling it away, being tattlers, and busie-bo­dies, or gossiping it away: Others cheat them of their money or goods, hiring others secretly to do their work, and pay them with their Masters money or goods. Is not this purloyning? and therefore forbidden? Tit. 2.10. Not provident for their gain.

10. How many are improvident for their Masters goods and gain? They will see things spoil before their eyes: they will give what is not their own to give: they make no con­science to eat and drink what their Masters [Page 302]do not allow them: they are not contented with his allowances: they will steal small matters, and yet whatever they take, though but little, is the breach of the 8th. Com­mandement, and the less the temptation, the greater the sin, that they will break Gods Law for trisles; and serve the Devil for pie­ces of silver, and morsels of flesh. What saith Mr. Dod? ‘If ever they look for sound peace of conscience, they must make re­stitution of all such things: How much so­ever they steal, Numb. 5.7. Zech. 5.4. so much they must restore, and the fifth part thereto, or if they keep it, unless they repent, they keep Gods curse with it, and a woe unto their Consci­ences.’

11. Regard. less of their Souls. How many are altogether careless to get any good to their Souls whilst under Religious Governours? They ask not the way to Hea­ven, and if examined, they are tongue­tyed, will give no account of the hope that is in them.

12. Murmur­ing at re­proofs and cor­rections. 1 Pet. 2.18, 19, 20. How do many murmur under reproofs and corrections? What saith the Apostle? Ser­vants be subject to your Masters, not only to the gentle, but to the froward; for this is thank­worthy, if a man for Conscience towards God endure grief, suffering wrongfully: for what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently: this is acceptable with God. Unfaith­ful to Children.

13. How unfaithfull are many to their Ma­sters Children? Not heeding them, and pro­viding [Page 303]meat, and other necessaries for them in their Masters absence?

14. Receiving scornful­ly a Ca­talogue of their duties. How scornfully do even Professing-Ser­vants receive a Catalogue of their duties? How loth are they, yea how do some un [...] to know the mind of God, as to the extent of their obedience?

15. Their miscarria­ges to­ward their fel­low-Ser­vants. How many wayes do you fail towards your fellow Servants? Do not you seek to un­dermine them of the respect their Masters bare them? Do not you labour to supplant them? Do not you envy them? Are not you unfaithfull to one anothers Souls? Do not you wast time in idle and impertinent-dis­courses? Are not you evil examples to each other? Do not you suffer Sin to rest upon each other? Are not you guilty of not easing and relieving them, when they are over­charged with businesses? Do not you carry your selves proudly and magisterially towards Apprentices? Do not you joyn in a confe­deracy to tell tales against your Governours? And do not you charge your fellow-Servants with secresy therein, whereby the Name and Authority of the Master is lost, and all hopes of edifying are taken away?

CHAP. XXXII. Their miscarriages with reference to the Ministers of Christ, whilst they were resident with them.

1. Professors miscarria­ges to­wards Mi­nisters be­fore their removal, Not e­steeming, but slight­ing them. 1 Thes. 5.13. HOW little have you esteemed them, and how much have you slighted them? Though they were the Embassadours of the Lord of Heaven, and should have had respect, according to the rank of their Master, that sent them; yet how little did you honour them in your hearts? Did you know them, and esteem them highly, for their Works sake? Have you not very much slight­ed both their Persons and Message? How many have thought they knew as much as their Ministers, and therefore under-valued them? How many Ministers have been slighted for their mean Parts? As if the effi­cacy of the Ordinance depended on the Rheto­rick of the Preacher: as if no dainties could be brought them in a homely dish, no treasure in an earthen vessel: as if God could not speak out of the mouths of Babes: as if the using Jordan were too contemptible a means? I have feared the unsoundness of many hearts [Page 305]from the itching of their ears: Paul was care­ful to preach not with enticing words, 1 Cor. 14.18. with the wisdom of words: Though he could speak with tongues more than all, yet he desired to speak rather to edification. It is likely your Ministers could have been Seraphical, and in the clouds, but they stooped and descended to your capacities, and denied themselves that they might gain you: more desiring that you should be brought in love with the naked truth of the Gospel, than with the dress it comes in; But nothing hath pleased your squeamish stomachs, but meat so sawced: you have loved the meat for the sawce, when there was no sawce you cared not for the Sermon, and when the sawce was gone you were weary of the Sermon; you would have no more of the meat. A Sermon full of plain naked Scriptures would not down in our last times: We were Christ-glutted, Gospel-glutted. It's observed by an Histo­rian, that before the great Massacre in France, the Protestants were for a luscious wanton kind of Preaching. Truly (saith one of our own about 18 years since) We cannot absolutely determine what will become of us: only we have cause to fear that consciencious, Sermons, as much despised as they are, may be a commodity dear enough in England ere long, 1 Sam. 3.4.and visions may be less open, that they may be more preci­ous. How unworthily have the Ministers of Christ been slighted by even such Professors, who a little before, pretended at least, to have had their life & growth from them, and [Page 306]that they were the Seats [...]etr [...]istry, that they were begotten and bred up under their shadow; and yet in process of time have had low, mean, base and unworthy thoughts of them, debased them as brats of Antichrist, as limbs of Babilon? Have not many eminent Professors been ready to entertain reports a­gainst their Ministers? and have they not lost their esteems of them for one real or supposed weakness of theirs? though you have been under so many engagements to them for your spiritual life, &c. yet if you have seen a lit­tle failing or miscarriage in them, have not you forgot all their worth, and all their ma­ny years labours and cares for your eternal welfare? Have not you been so far from e­steeming the Messenger for the Message, that you have slighted the Message for the Messen­ger? Hath not this been the language of your hearts, if not of your months, What nothing but this preaching? Have not those that at first admired, afterwards made nothing of this Heavenly Manna, because of the common­ness thereof? When pearls were common a­mong the Romans, they wore them upon their Shooes. Uniones emergere e luto cupiunt Tert. Hath not even the pearl of the Gospel been trodden under foot by you? Have not you considered only the matter, and not the stamp of the Coin? Have not your Ministers, though they have not kicked the dust of their feet against you, yet oft com­plained to God of the contempt you have put upon them, and how much their Embassy hath been undervalued by you? It may be [Page 307]you have thought it was no great matter to slight them and their counsels: but know for your trembling and amazement of Spirit, therein you have slighted Christ himself. He that despiseth you, despiseth me. Luk. 10.16. Mat. 10.15. Prejudi­ced a­gainst them. May you not fear it will be more tollerable for Sodom and Gomorrah in the day of Judgement, than for you?

2. How full of undue prejudices have your hearts been against your Ministers? and you have not had the honesty to examine the grounds? When they have delivered truths of a sublimer Nature, than ordinary; or have delivered any thing more obscurely, than at other times, how rarely have you confer'd with them thereabout? Have not you gone among your Companions and fill'd your own and their hearts with prejudices against them? When they have insisted long upon one sub­ject, have not you been offended? But when did you ever cry out of others for be­ing too long telling Money to you, for spending too many hours therein? Hereby you have done the Devil as great a piece of service as any you could have done him in your life time. Let me publish that to thine eye, which was once whispered in the ear: Take heed what thou dost, this man is a Roman: Should not you much more have taken heed of filling your own and others hearts with prejudice against your Ministers, seeing they were the Prophets of the most high: these men were men of God: they were the speci­al Ambassadours of Heaven? I think he said [Page 308]well, that Prejudice against the Preacher is the great prejudice to the hearers. This Fea­ver of prejudice hath made many, like the full stomach, to loath the honey-comb. Hath not God met with repulses, whilst your Mi­nisters have been entertained with prejudice? So long as you have been prejudiced, though you were convinced of many duties, yet you have not been perswaded to obey the truth. This hindred the Jewes from closing with Christ, and made their house desolate, over-turned their Temple, so that a stone was not left joyned to a stone: it brought a kind of Dooms-day on them.

3. Not bles­sing God for them. How little have you blessed God for the Gospel-Ministry which you have enjoyed? and yet hath it not been the best under the Cope of Heaven? This distinguishing Mercy did not affect your hearts as it ought. Some there were (but very few) would say, Brown Bread, and the Gospel, is a Feast. Few, like the Christians at Constantinople, cryed out, Better the Sun not shine, than Chry­sostome be silenced. You could bless God for Health, Estate, &c. but not for these great Luminaries of Glory, who were ap­pointed to conduct and guide you unto the Heavenly Jerusalem.

4. Not pray­ing for [...]. How little did you Pray for them? How little have you prayed for gifts and abilities to goe through their whole work, for preser­vation for them, and for a sanctified use of all Gods dispensations toward them? How little did you deprecate the stopping of their [Page 309]mouths, and supplicate that their mouths might be kept open, Eph. 6.19. and that utterance might be given unto them, that they might open their mouths boldly, to make known the Mystery of the Gospel? Have not they oft begg'd your Prayers, in the words of Paul, I beseech you, Rom. 15.30, 31.Brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, that ye strive to­gether with me, in your Prayers to God for me, that I may be delivered from them that do not believe in Judea (in England?) and yet have not you neglected to call upon God for their deliverance? How can you tell, but their mouths had still been opened, had not you neglected Prayer? Mat. 7.7, 8. Hath not Christ pro­mised, Knock, and it shall be opened unto you: To him that knocketh, it shall be opened?

5. Making Excuses for not hearing them. Have not you made sorry Excuses for not hearing them? How little have you believed that Word, He that heareth you, heareth me? And by consequence, that not-hearing of them, was not-hearing of Christ himself. What slight excuses have been deemed suffi­cient to keep you from the Shepheards Tents? The Apostle would have us Swift to hear: James 1.19. Swiftness notes diligence in taking the first occasion; but how have you, to complement with a Friend, to indulge to the flesh, for fear of a little rain, for fear of wetting your feet, for fear of losing a six-penny, yea a penny-Customer, declined several oppor­tunities of attending the Embassadours God sent you? For these things the wrath of God is breaking out upon you: the day is come, [Page 310]or coming, Amos 8.12. Cant. 5.3, 6. Their miscarria­ges be­fore, in and after hearing, Before, Hearing without antece­dent me­ditation. when ye shall wander from Moun­tain to Hill, from Sea to Sea, and se [...]k bread and find none. This very excuse, the fear of de­filing her feet, would not serve the Spouse.

6. How did you miscarry, both before, and in, and after hearing? How slender was your preparation to attend upon these Deputies of Christ? How little did you meditate on the Word you were to receive at their lips? Did you thus consider? The Gospel that I am a­bout to hear, wil be the savour of life unto life, or of death unto death: I shall be nearer Hea­ven or Hell by this Sermon I am going to: If the Gospel be alwayes hid, I am a lost Soul and shall perish: is my Soul hungry? This is the bread of Heaven: Is my Soul thirsty? this is the water of life: this is the milk where­by I must grow up unto eternal life: this mes­senger of Heaven will be for the fall as well as the rising of many in Israel: If he be not in­strumental for my Salvation, he will be for my Damnation: Isa. 55.10, 11.As the rain cometh and wa­tereth the Earth and returneth not thither, &c. So shall Gods Word that goeth forth out of this Ministers mouth, not return unto him voyd. How little did you consider the excellency and necessity of the Word that you were to partake of? What [...]reasure was afforded you in an earthen vessel? That the Truths and Do­ctrines that your Ministers taught you, were of as much worth, as your Souls, as Heaven, as Salvation?

How little did you pour out your Souls in Prayer unto God before you went to hear your Prayer.[Page 311]Ministers [...] E [...]her [...] your Ministers, that God would open their mouths to speak the word truly, sincerely, powerfully, and seasona­bly, and suitabty to your condition: or for your own Souls, that God would open your hearts, to ente [...]tain the word so as to profit by it, that you might not have open ears, and shut hearts, that you might not have ears, Prov. 20.12.and yet hear not, as knowing that the hearing ear, and seeing eye, the Lord hath made even both of them?

How careless were you to purge your Souls before you came to hear the word? Putting off the shooe,Moses be­fore he was to hear God speaking put off his shooe, to intimate that you should put off your carnal and earthly affections before you come to hear Gods word; But have not you rush'd out of your worldly employments to many a Sermon? How careless were you to lay apart all filthiness, Jam. 1.21.and superfluity of naughti­ness, that you might receive with neekness the engrafted word, Eccles. 5.1.which is able to save your Souls? If you have not come without habitu­al; have you not neglected actual prepara­tion?

When you have been actually under the Ministry, Have not you heard irreverently? In hear­ing irre­verently. without awfull apprehensions of Gods Majesty and presence? Have you said of the place where any Minister of Christ hath preached unto you, as Jacob of Bethel, how dreadfull is this place? Have you in your hearing Ser­mons set your selves in the presence of God, Acts 10.33. as Cornelius did, when Peter was preaching unto [Page 312]him? The King of Moab will rise up in judgement, to condemn the irreverence of many of our Professours; when Ehud told him, Judg. 3.20. I have a message to the from God: the King arose from his Throne, and bowed himself.

Have not you evidenced your irreverence in hearing carelesly, Carlesly.dully, drowsily, sleepi­ly, &c. Have not you lent a more atten­tive ear to a Tale, to a Fable, to a Romance, to a Ballad, to a Stage-Play of several hours length, than to a Sermon of an kour? Have not you come to Church, as to an Apothe­caries Shop, for a recipe to sleep? Hath not the Gospel come unto you in word only, and not in power? When the Minister threatened you from the Lord, could you say, My slesh trembleth for fear of thee, and I am afraid of thy righteous judgements? How many months and years did Gods Servants threaten you with a Famine of hearing the Word of the Lord? but did this Judgement fright you, and humble you, whilst it lay in the cloud of the threa [...]ning, as the least appearances of an outward Famine have awakened you? When your Ministers came with the tydings of Peace to you, were their feet beautiful? May not your Ministers complain of you, as Christ of the Jewes, John 8. [...].My Word takes no place in you? So careless have you been of any thing that hath been spoken to you by them, though in the Name of the Lord. When your Ministers declaimed against your sins, did you so mind what they delivered, as to [Page 313]be any whit troubled? Zech. 7.11, 12. Did you not harden your hearts as an adamant? Were you not so farr from being troubled for your sins, that it was your only trouble, you could not commit them without controul? Were you not even troubled with admonitions and counsels, commands and threatnings, that crost you in your sins? Can you say, Acts 17.11. that you Received the Word with all readiness of mind?

Have not you heard heartlesly? Heart­lesly. without a real sense of your want of the Word, and without an appetite to it? Had you such ve­hement desires after the treasure your Mini­sters were bringing you, as covetous men have after the treasures of the Earth? Could you ever, with David, say, Psal. 119.20. My Soul break­eth for the longing that it hath unto thy judge­ments at all times?

Have not you heard unbelievingly? unbe­lievingly. Not crediting your Ministers Doctrine, and not applying it to, but shifting it off from your selve? Have not their Sermons been there­fore unprofitable to your Souls, Heb. 4.2 because not mix'd with Faith? Can you say, that you received their Word, 1 Thes. 2.13. as the Word of God? That you applyed it to your Souls, as that which concern'd you? May not we say, with grief of Soul, as our Lord hath said already, John 5.37. You have not heard his voice at any time? When you heard the Word, which is Gods Word, did you hear God himself speaking his own Word unto your hearts?

Have you not been cautioned by the Lord Jesus Christ, and by his Ministers, with a Take heed how you hear? Luke 18.18. Carpingly And yet how oft have you heard the Ministers of Christ carp­ingly? Not with a willingness to be judged by the Word, but to judge it, and the Preacher for it? Have not you let slip the most material passages of the Sermon, and pitch'd upon the weaknesses or impertinen­cies of the Minister? How oft have you, when you could not blame the subject mat­ter, found fault with the method, and the manner of delivery; and over-look'd that, wherein your Souls were especially con­cerned?

Have not you heard Non-obediently? Non-obe­diently. Have not you been untractable and unteachable? Have you not heard proudly, and not hum­bly? With hard hearts, and not with hearts of flesh, ready to receive the impression of the Word, and willing to be moulded and fashioned according to it? When could you say to any of Gods Ministers, as Cornelius to Peter, We are all here present, to hear all that is commanded of God? When wast thou of such an yielding Spirit, Acts 9.6. Job. 34.32. as Saul was of, Lord, What wilt thou have me to do? His ear and heart was open to every command: So was Job's, That which I see not, teach thou me. Have not you had your Exceptions? If Mini­sters have enjoyn'd you to pray in your Fa­milies, perhaps you heard them therein; but if they enjoyned from the Lord (the same Legislatour) that you pray in your Closets, [Page 315]that you examine your selves, that you fill your hands with both the Tables, they could not be heard; one reserve at least: Where­as the right hearer cries out, Lord, What wilt thou have me to do? I will do any thing, Lord, actively or passively, to get Hill out of my Soul now, and to keep my Soul out of Hell hereafter.

After hearing the Embassadours of Heaven, After, Not exa­mining what they have heard.how faulty have you been? In not examining what you have heard by the written Word? The Bereans consulted with the Oracles of God, brought the Doctrines they heard to the measuring Line of the Sanctuary; but so have not you: They say, a man will tell money after his Father; but you have been too careless, to tell over the Doctrines you have heard. How many were there, to whom the reputation and worth of the Teacher, was sufficient proof of his Do­ctrine, receiving all that was stamp'd with his tongue? Mat. 23.9. Jude v. 16. Have not you called such and such a Minister, Your Father on Earth, in the same sense in which Christ forbids it? Have not you had the Persons of men in admi­ration, and that for advantage? No wonder that Errours have abounded. Men, that through an over-esteem of the Minister, take all upon trust, or through sloth will not examine Doctrines, are like to be de­ceived.

May not Christ check you, Not re­membring it: Mar. 8.18.rather than the Disciples, with, Why do you not remember? Have not you heard the Word, and instantly [Page 316]forgot it? Hath not the Word gone in at one ear, and out at another? Have not you let slip the Word? Jam. 1.25. The word [...] is me­taphorical, taken from a Sieve, or leaking Vessel, when the liquor runs out as fast as it is put in. Heb. 2.1 Have not you hereby been ever learning, but not come to the knowledge of the truth? Your Memories should be like the Ark, wherein the Pot of Mannah was kept; but alas! When you heard the Word, then came the wicked One, Mat. 13.19.and catched away what was sowen in your hearts: and was not the Word, and the labours of Christs Ministers fallen so low, that you were contented, at least little troubled, thus to be pillaged of this heavenly treasure?

Have not you neglected Meditation upon the Word you have heard? Not me­ditating on it. It was one special way, whereby, in time of the Law, the clean Beasts were known from the unclean, chew­ing the end. Levit. 11.3. Luke 11.25. But how few ruminate upon what they have heard and received? They do not, with Mary, keep the sayings, and pon­der them in their hearts. Blessed are they, that hear the Word, and keep it. How few retire into their Closets, and reflect on the usefulness of the Word, for the nourishment of their graces, for the destruction of their sins? How few consider, whether they have met with God in the Sermon, yea or no? You should have gathered up the words of Christs Minister, as Christ said of the frag­ments, so as none should be lost; or as the Gold-smith looks after the very dust of gold: [Page 317]but as soon as Conscience was quieted, did you ever think more of the Word?

How few have gone from the Church to the Closet, Not pray­ing over it.there to pour out their Souls for a bles­sing upon what they heard? From the Pulpit to the Trade is bad; but from the Pulpit to the Ale-house, that's abominable: but all are not clear herein. O! If when your sin was discovered, you had gone into your cham­bers, and begg'd humiliation for it, and vi­ctory over it: and if when neglected duty was prest in publick, you had retired, and prayed to God to incline your hearts to keep Gods statutes, would it not have been better with you, than now it is?