THE Young-mans Memento,

THe words I have read, are an exhortation seasonable and suitable enough, in that they point particularly at some, but include and con­cern all; they are almost the last breath of the Preacher; and we know if a good Orator hath been pleading in a case of importance, he usually draws up things of the greatest weight in the con­clusion, that if many particulars should be lost, yet the last words of the Sermo [...] should stick.

They are the main use of this Text which he had preached upon; which he proposes, Chap. 1.2. Vanity of vanity, saith the Prea­cher; vanity of vanities, all is vanity; & proves in the following Chapters by words of Wisdom and Experience two weighty con­siderations to endear the doctrine to us. He shuts up the proof, Chap. 11. vers. 8. But if a man live many years, and rejoyce in them all, yet let him remember the daies of darkness, for they are many. All that cometh is vanity. And the last argument which he useth, is from the ending and concluding of all these things; there is a certain night of evil and sorrow which wil follow the brightest day which we do or can enjoy in the world; if no troubles come with it, yet there is enough comes after it to blast it in our thoughts. From hence he proceeds to Application, and it is to Young-men, Ch. 11.9. Rejoyce O young man in thy youth, and let thine heart chear thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eys: This is not a com­plying with, but a confuting of the vain foolish resolutions of youth; by this he de­rides their thoughts, and withall gives them a preservative or antidote against such madness. Know thou that for all these things God will bring thee to judgement.

In my Text, we have,

1. The duty, in the whole words; In which which first, the Act, Remember. Se­condly, the Object, Creator.

2. Here is the adjunct of Time, First, more generally, In the days of the youth. Se­condly, more specially, now.

Let us weigh the words themselves, Re­member, if we take it in the sense of the Philosopher, for the exercise of the Memo­ry, it then includes three things.

First, an exercising of the intellectual faculty of the Soul, which is Conservativa specierum, whereby we do receive and keep the forms and impressions of things, and of Truths in our understandings, and so all those manifestations of God which are made out to the soul.

Secondly, An exercising of the Sensitive part of the Soul, in keeping things, and Actions, and Providences which are past, whereby we register the things that God hath done, either for, or against us and o­thers.

Thirdly, It contains that which they cal Reminiscentiam, which is an endeavouring to cal to mind, or recover those things which are fallen from the Memory, which are not razed out of the intellectual part of the soul, being there habitually, but from [Page 4]the sensitive part only: for the present we do not remember them; but I shall shew you the use of this in the scripture; there it is taken more largely.

1. It signifies sometimes to muse upon a thing, Ps. 62.6.

2. Sometimes to prize, or esteem, or va­lue a thing, Eccles. 9.16.

3. Sometimes to trust in a thing, or per­son, Ps. 20.7.

4. Sometimes it includes all the service of God, Deut. 8.11, 12.

Indeed the signification of it is, or may be various; it may be used to express any motion or affection which is usually joyn­ed to our knowledg, or the exercise of it. Verba cognitionis non solam & nudam [...] sed vivam & efficacem significant. A man may be said truly to know no more then he knows with affection, and impression; so remembring, which is nothing else proper­ly but a setting this knowledge at work, and reviving of those notions which we have of things, includes not onely the act of the Memory, but the Will: for this is u­sually moved one way or other by every motion of the Understanding.

We find very often the motions of the Will and Affections set forth by this word in the Text, Heb. 11.15. Truly if they had [Page 5]been mindful of that Country from whence they came out, i.e. if they had desired to re­turn again, they might have had an op­portunity.

Jon. 2.7. When my soul fainted in me, I remembred the Lord. This is such a remem­bring, says Junius, as doth not onely bring God to our thoughts, but carries the whole soul with the greatest intention to mind him, with the neglect or contempt of all o­ther things. So it is used to expresse the greatest affection and favour of spirit that may be found amongst Gods people, Cant. 1.4. We will remember thy Loves, more then Wine, (i.e.) we wil take pleasure in thy loves, and embrace the thoughts of it above all things. So that to remember God, is to do that which we ought to do, when we remember we should desire him, exercise our thoughts and meditations strongly a­bout him, and delight our selves highly in it. Nay remembring doth not include on­ly the inward acts of the soul, the motion of the Will and Affections to such an object now presented to the Understanding; but it takes in the outward acts too, be­cause the outward behaviour of a man is su­ted to those impressions which are within. Thus Ahashuerus his rage against Vasti, is expressed by this phrase, Hester 2. [...] [Page 6] He remembred Vasti, (i, e.) he talked of her unkindness and rebellion, and resolved to be revenged of her. Thus the wickedness of Israel, and her whoredom in her old age is exprest, by a remembring of the whore­dom of her youth, Ez. 23.19. Then persons are said to remember any thing when they express the same in their actions, and do that which speaks out the thoughts of their hearts; so that to remember God, is to do that which becomes a people to do, who do remember God; to have God in our mouths, and God in our lives, this is properly a re­membring of God; so that the exhortation here is very ful and large, and may be ta­ken either to be,

1. Of the same extent with that conclusi­on, v. 13. and a discovery of the fear of the Lord, wherein it doth consist, viz. in a seri­ous constant eying of God. Or

2. The Text is one Branch of the means prescribed to attain the fear of the Lord: which is a setting the Lord before us; the other Branch he handles before; (viz.) the considering of the vanity of the world, and all things in it; and upon these two con­siderations of the vanity of the Creature, and the excellency of the Creator, he per­swades to the fear of the Lord; and he pres­seth them both in order to that conclusion, [Page 7]vers. 13. Fear God, and keep his Commande­ments; intimating, That the neglect of God, and of his ways, did arise from a mistake of the world, and from a forgetfulness of God; therefore, Remember thy (Crea­tor.)

Qu. Why doth he close this title for the Lord, and to present him thus to our considera­tions?

A. First negatively, not because this is the most excellent Title or Name of God; for God hath other Names and Titles more glorious then this, although this be full of glory.

Secondly, Nor that he would bound the thoughts and spirit of man within this knowledge of God, but would allow him to travel farther then the work of Creati­on, as into the works of Providence, and in­to the works of Redemption, wherein God hath as it were laid the Top-stone of his glory.

Thirdly, He chuseth this consideration of God, as being most suitable to the subject of his Discourse; he had been discoursing of the vanity of creatures, and beating men off from them, and in opposition to them nothing more suitable to be set up then the Creator, that they might not fal into that horrid wickedness too common in mens [Page 8]spirits, mentioned Rom. 1.25. Of loving and serving the Creature more then the Crea­tor.

Fourthly, He mentions this name of God more then any other, because from hence did follow an universal argument, which reached all sorts of people; this was a relati­on which all stood in towards God; he might not have argued from providence so wel; for then it would not have been so strong to the poor as to the rich; nor from Redemption; for then the unconverted, or the doubting Soul could not have made e­qual use of it with those who saw their in­terest, and knew it in him through Christ; but as a Creator he stands related to all, good and evil, rich and poor, high and low, yong and old, Jew and Gentile; so that he that had least from God, had his being, and God as a Creator challenged respect and service from him; and if he had no more know­ledge of God, yet herein he was to remember God; and if more, then not onely as a Crea­tor, but in all his glory; as verse the thir­teenth, Fear God, and keep his Commande­ments. Thus the duty; Now the Adjunct of time.

1. In the days, not in a few spare hours. but in the days; and not in a day, but in­definitely, to exclude none, it must be a con­stant, [Page 9]a continued work, every dayes work; and the nights must not be excluded; for this day is made up of Morning and Eve­ning; Night and Day do but fill up this.

2. As in the dayes, so not in what dayes thou wilt allot for it, and set apart; it must not be put off untill thy latter or last days, but it must be in the days of thy youth.

3. Nor will to morrow, or the next day serve the turn, but it must be this day, the present day, and time is now.

Of thy youth, or of thy choyces; the word here translated Youth, comes from [...] Ele­git, hence is [...] Electus, Juvenis, Quasi ad omnes operas selectus: and [...] the word here used, The choyce or chusing age; the choice then runs thus, When thou art chusing a suitable object for thine eye, or for thy heart, toward which all thy after­designes shal bend, Oh then think upon God, and consider whether he be not the best choice.

The wise man in the Text, and the verse preceding, mentions three parts of Mans life, and expresses them by distinct termes, though in the translation the two latter are confounded. The first [...] sig­nifies the New [...]orn child. The second [...] the time betwixt [...] infancy; and maturity; the [Page 10]same word is used to express the twi-light, or mixture of light and darkness that is be­twixt the time of the night and the sun ri­sing. These says he are vanity, not onely vaine in the sense that every part of a mans life may be called vaine, but vain in com­parison of the third part, which follows in the Text. These two parts are empty and void, there is nothing to be expected or found in these, because in them we make no choice, but are pleased with every toy. Present things delight the childish age; we do not fix our spirits upon this or that, as our chiefest good; we drive no de­signs for hereafter. But when these vaine empty dayes are past, then comes the third part, and this promises some­thing; [...] Juventus; ae­tas selecta. this is a choice pre­tious hopeful time in compari­son of the former; yea indeed it is almost the onely hopeful time of a Mans life; for if he lose this time, it is ten to one that ever be prove good; for now he begins to fix upon some thing or o­ther, toward which he bends afterwards all his endeavours; he sets up a Summum bo­num, when he comes to days or years of discretion; then he begins to weigh and va­lue things, and is not contented with what he was, when he meets with any thing of a [Page 11]a more valuable consideration. Now saith the Wise-man, that thou art come to thy riper years, and art weighing things in this ballance in order to thy setling and fixing thy spirit upon that which shal appear most considerable, now Remember thy Creatour, put him in one scale against all them, and let reason and Judgement determine whether he be not to be chosen before all things; see whether his excellency will not weigh down all these vanities, but do it in the day that thou art chusing, and when rea­son and judgement are quickest, and least engaged, least the engaging of these blinde thee, that thou wilt not see the scale when it turns. We have a Scripture which will give much light to this, Heb. 11.24, 25. Moses when he came (to years) refused to be called the son of Pharaohs Daughter, and chose rather to suffer with the people of God, then to enjoy the pleasures of sin for a season; when he came to weigh and consider things, and to make his choice, then he refused to be called the son of Pharaohs Daughter, then he threw away the Court Honours and Pleasures but it was in judgement, he chose rather to suffer with the people of God; he saw something of greater importance to him. Before this time he was pleased wel enough with AE­gyptian toys and trifles of the Court, but [Page 12]now comes his chusing time, he must be set­ed in his spirit, and he weighs all, and up­on a serious survey of both sides, he throws away the Rattles which hee had played withall before, and he makes another choice; he chose rather to suffer. Thus wee have the sum of the words, in the dayes of thy choice.

Here is a second word to make it more full. In thy choice dayes, in the days that thou art fittest for Meditation or Action, then set the Lord before thee; do not put off the thoughts of God till a time when thou shalt be altogether unfit for him, and his Service, till a time wherein thou wilt be fit for nothing; these are the choice days, and thy youth is the chusing time. We have the same word, which in my text is rendered youth, read chosen men, 2 Sam. 6.1. David ga­thered together the chosen men of Israel, the choisest and fittest men for action; now thou art fittest for the Service of the Lord; and this sense seemes to correspond much with the text; for it agrees much with that which is but a Paraphrase upon these words, before the evil dayes come, when thou shalt say, I have no pleasure in them; Do not say in thy heart, I will try what the world will afford me now, and when I have sucked the breasts of her consolation dry, and there [Page 13]no more to be had there, then I will try what is to be had in Religion, what the ways of God will yeeld; this Religion is a thing only fit for old Men and Women that have nothing else to do, whose palats are grown old, and cannot rellish or taste the delights which youth affords, or whose memories are grown weak, and have forgotten the pleasures of their past days; these may begin to think of Heaven now their blood is grown cold, and their senses fail them, that they can hardly distinguish between sweet and bitter; when we have worn out our selves in the world, and crippled our Bodies, and worn out our Senses in turning every stone, and sucking every flower which will afford us any comfort, then will we creep to our Closets and cloyster up our selves there too, and spend the re­mainder of our dayes in praying and sighing; but for our youth, you must ex­cuse us; we will take this time to our selves to eat, drink, and be merry, and put death and Judgement, and every troublesome thought from us. O say not thus in your heart, but in your choyse days begin thus work; for no day nor time is too precious for the Lord.

I have now briefly opened the words, I shall propound such Observations as will naturally flow from them.

[Page 14]1. That every man has a choice, or chusing time.

2, God expects that at that time we should chuse him.

3 It is a great advantage to begin with the Lo [...]d, before we are too far engaged in o­ther choyces.

4. Remembring and considering, or setting God before our eyes, is a great Duty, and a great help towards the feare of the Lord.

5. No time so fit for this great work as the youth.

I shal not handle all these distinctly, but shall dravv them into one grand Conclusi­on, and in handling that, I shall touch and clear up all these as branches of that great Truth vvhich lyeth in the vvords, vvhich is this.

DOCTRINE.

That nothing conduces more to the fear of the Lord (as a means on our part) then a seas na­ble and timely setting him before our eyes: A serious and a solemn calling forth of the Attributes of the glorious God, and com­paring and weighing them with the vanity of the creatures, does wonderfully conduce to the ballancing our spirits, and to the setting and fixing them upon God as our [Page 15]and chiefest good, and at least to over-awe our spirits with a fear of him, if not to draw forth the heart unto a love of him. For it is very clear, that all the wickedness a­mongst men does arise from a forgetfulness of God. David renders a reason of the wickedness of his enemies, Psal. 54.3. they did not set God before them; For strangers are risen up against me, and oppressors seek af­ter my soul: they have not set God before them. And in that fore-mentioned place, Deut. 8.11, 12. the Lord clearly expounds disobe­ence and forgetfulness of himself one by the other. I shal not spend time in pro­ving this Truth generally, but shal divide my discourse into these four parts.

1. To enquire how and what of God is to be set before our eyes, to help forward this work.

2. How the setting of the Lord be­fore us doth further this feare in our hearts.

3. How to keep the Lord in our eye when we have him there.

4. Why the young man especially must set upon this duty.

For the first, How and what of God is to be set before our eyes, to help forward this work.

Answ. Ile begin with that in the Text, Consider him as thy Creator; this doth sure­ly reach thee; this reaches Angels, and Men, and Devils; in In ipsa voce creatoris occultum habetur Argumentum; look to thy very be­ing, or to the beings of thy Creature-en­joyments, and Nature wil tel thee by these, That God is to be feared, that thou dost ow him homage and service; think what God may challenge from thee as thou art his Creature; the Apostle condemns the Hea­then that they did not walk up to this light, Rom. 1.21. Because that when they knew God, they glorified him not as God. God complains from hence of unjust measure from his people, Ezek. 16.18, 19. Thou hast set mine Oyl and mine Incense before them; my meat also which I gave thee, fine flower, and oyl, and honey where-with I fed thee, thou hast even set it before them for a sweet savour, Hosea 2.8. For she did not know that I gave her wine and oyl, and multiplied her silver and gold which they prepared for Baalim. And may not the same complaint be made against us, That we of­fer up our time, and strength, and parts to the World and Sin, and Lust, and Satan? Did they give you these things? Are these your Creators? Did [...]hey give you your being? or your estate? or your precious [Page 17]time? May we not say to all these as the Apostle said, Rom. 8.12. We are not debtors to the flesh, nor to the world, nor sin, we owe them nothing; no, but we are debtors to God; we owe him our time, and strength, and parts, and estates, and lives, and whatsoever we have, or are; for of him and from him are all things, to him there­fore be glory. Not to fear, love, and serve God, is to blot out the notion of a Creatour out of our hearts, and to forget we are creatures.

Secondly, Consider him in his Power; This is frequently in Scripture made an ar­gument to fear the Lord, if we look to his power over the creatures; so David of­ten, Psalm 86.8, 9, 10, 11. Among the gods there is none like to thee, O God. neither are there any works like unto thy works, vers. 9. All Nations whom thou hast made, shall come and worship before thee, O Lord, and shall glorifie thy name, vers. 10. For thou art great, and dost wondrous things; thou art God alone. We see David makes choise of God to fear and serve him; because of his greatness in the works of his hands; he concludeth, That surely God was able to do great things for him also.

Secondly, if we consider his great pow­er, especially over us. Christ makes use of this, Matthew 10.28. Feare not them which are able to kill the body, but are not able to kil the soul, but rather fear him which is a­ble to destroy both body and soul in hell. Doth the world call for thy service, or doth this or that great mans lust call for it? If thou dost refuse them, can they revenge thy neg­lect of them at that rate which the Lord can? Can they deal with their despisers as the Lord doth with his? Psal. 5.17. The wick­ed shall be turned into hell, and all the Nations that forget God; Or can they reward their servants as God doth his? Have they the Keys of the grave, and Heaven, and Hell at their girdles? Have they a power suitable unto his?

Thirdly, Consider how infinitely the Lord is above all thy services; not taking this into consideration breeds so many put offs; men think any thing good enough for God, the very dreggs of their time and strength, the weak and the lame wil serve him, and a little of that too; but didst thou consider the vast disproportion that is betwixt God and thee, thou wouldest not think all thy time too much, nor the choicest of it too good for him who is infinitely above all that thou canst offer up unto him, Psalm 16.2. [Page 19] My goodness extendeth not to thee; whatever thou givest him, thou canst not inrich him, thou canst not adde unto him; nay, when thou hast given him all, thou hast given him nothing worthy of him; thou hast very little reason to boast, but rather to wonder that the Lord will give thee leave (such a poor wretch) to take his Name into thy mouth. If this consideration were kept in all duties and addresses unto God, it would make us more frequent in duties, and more serious; it would check those vain thoughts of men, who think the last hour soon e­nough, and the shortest hour long enough, and the slightest service good enough for the great and infinite God, who shall one day despise their image, Psal. 73.20. As dream when one awaketh, so, O Lord, wh [...] thou awakest thou shalt despise their Image.

Fourthly, Consider how the Lord stands upon points of Honour; his Name is very precious, and he wil exalt it either in your souls, or upon them; although you may think it a slight thing, and what injury or wrong is it to him if I go on a little longer, and enjoy this lust or that? the Lord hath made such proffers to thy foul in Christ, that the world cannot parallel, and he stands upon point of Honour in this case; Most he [Page 20]wait and be put off? and every base Lust, and every lying vanity entertained, and his Service laid aside? May not I say as Isaiah to Ahaz, Isa. 7.13. Is it a small thing to weary men, but you must weary my God also? A man will not indure this that has any spirit of a man in him, that has respect to Honour, he will not put it up to be laid a­side, and so his inferiors accepted upon un­worthy terms, when he is put off, who offered terms more honourable and advan­tagious? the Lord calls this a double evil, Jer. 2.11, 12, 13. Hath a Nation chan­ged their gods, which yet are no gods? but my people have changed their glory for that which doth not profit. Be astonished O ye heavens at this, and be horribly affraid, be ye very desolate, saith the Lord, ver. 13. For my people have committed two evils, they have forsaken me the Fountain of li­ving waters, and hewed them out Cisterns, broken Cisterns that will hold no water. It was one evil, and very dishonourable to God, that his people did forsake him; it was a blemish which the Heathen did not cast upon their gods; but it was a double dishonour to God that they went off upon bad and base terms. Remember all you that are invited daily to come to Christ, and yet come not, notwithstanding those glo­rious [Page 21]proffers which he makes to souls; and you that pretend to come, but come not in good earnest, your hearts are going another way; O see that you go off upon good terms. God wil one day make you know to what losse you go off when you leave him, and how much he takes notice of the dishonour you cast upon him, by going off to things so infinitely beneath him.

Fifthly, Consider the Mercy of God in Christ; this is the great Argument to draw the Soul unto God; these are the cords of a man, the winning argument to prevail with an ingenuous spirit; I am sure they are strong arguments to Saints, if not to men; Paul knew the weight and strength of this kinde of arguing, when he ventered so much duty upon it as the giving up all to Christ, Rom. 12.4. I beseech you brethren by the mer­cies of God, that you present your bodies a living Sacrifice, holy and acceptable unto God, which is your reasonable service.

Now that I might help this consideration to its full weight and value, I shall divide it into two parts.

1 Consider External and Temporal Mer­cies; these are Motives; What is there that thou dost enjoy but it is Mercy to thee? and the least of all these hath a voice if thou couldest understand it, and it importunes [Page 22]thee to look up to him from whence is eve­ry good gift, Acts 14.17. Neverthelesse hee left not himself without witnesse, in that hee did good, and gave us rain from Heaven and fruitfull seasons, filling our hearts with food and gladnesse: They bear witnesse that God is merciful, although I do not think with some, that they bear witnesse of Christ, and of special pardoning mercy by him.

2. Consider, God hath more mercy, that he might have more fear; he hath Spiritual mercies for your souls, Psal. 130.4. There is mercy with thee, that thou mayest be feared. It is impossible that the true fear of the Lord should bee planted and advanced in the heart without this consideration; this mercy is pardoning mercy, it is Soul mercy; other considerations with this are usefull to ballance the Spirit; but this is principally attractive; this is the very door of the fear of the Lord; where this is shut, there is no way unto repentance. Jerem. 2.25. But thou saidest there is no hope, for I have loved stran­gers, and after them I will go. And Chap. 18.12. And they said there is no hope, but wee will walke after our own devices, and wee will every one do the imagination of his evil heart. If God had no mercy for men, it would be vain to perswade them to fear; [Page 23]if men had not some kind of hope, they would be hellishly wicked.

And that I might yet advance this Mo­tive in your Souls, take these particu­lars.

1. He is willing to be reconciled to thee although he can destroy thee, 2 Cor. 5.20. Now then we are Embassadours for Christ, as though God did beseech you by us, we pray you in Christ, that you be reconciled to God; he hath ways enough to make thee stoop with­out wooing of thee, and can dash thee in pieces when he pleaseth; yet he beseecheth thee, he intreats thee though hee hath no need of thee, but thou hast need of him; what need hath God of thee more then of the Heathens, or Indians, or Turks, who know him not? he could as easily have in­vited them as thee; at this day he invites thee, though thou art as the damned (thy nature is as corrupt as theirs, and thy sins as great as others) before they were cast in there, Rom. 3.22, 23. There is no diffe­rence; for all have sinned, and come short of the glory of God. O what impression should these have upon thy soul, if thou wouldest give them their full allowance upon thy soul in meditation!

2. He moves them to fear him by his mer­cies; he might require it by his power with­out [Page 24]mercy; hee might have called for as much duty, and have given no encourage­ment at all unto it; but beloved, what heart­ensnaring language doth he speak, 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; and to our God, for he will abundantly pardon. The Lord might have chosen a­nother manner of Stile then this.

3 He offers thee better termes then thou art like to meet withall else-where; the world cannot bid so faire, nor perform so faithfully as he doth. See that Promise which the Lord makes to the returning sinner, Isa. 55.1, 2, Ho, every one that thirsteth, come yee to the waters, and he that hath no money, come ye, buy and eat; yea come buy wine and milk without price vers. 2. Wherefore do ye spend money for that which is not bread, and your la­bour for that which satisfieth not? Hearken diligently unto me, and eat yee that which is good, and let your soul delight in fatnesse, &c. Search and finde where the Devil, the World and Sin promiseth, and when and to whom he gives such a thing as is held out attainable in following God.

4 If thou hast tasted of mercy, thou canst not but acknowledg that it is an engaging thing, Tit. 2.11.12. For the grace of [Page 25]God that bringeth Salvation, hath appeared unto all men, teaching us that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.

5. If thou pretendest to Saintship, and are not drawn by mercy, surely thou hast a frame of spirit much different from the Saints of old; for the love of God constrai­ned them, 1 Cor. 5.4. they had beseeching spirits, which were very much affected with such arguments, as I shewed you, Rom. 12.1.

6. If these are not perswasive motives, how then art thou under that promise, Hos. 3.5. Afterward shall the children of Is­rael return, and seek the Lord their God, and David their King, and shall feare the Lord and his goodnesse in the latter dayes.

7. Is it not reason that thou shouldest do Gods work, when he hath provided one to do thine? he hath sent a Christ unto thee, who offers himself to be thy life, and thy strength; and he tells thee, That he hath left Heaven for a time, that he might come down, and make such an offer of himself to sinners; and wilt thou not leave a little of the world to offer up thy self to him? Shall the kind proffers of Christ in the Gospel [Page 26]meet with no returns? Canst thou do lesse then offer up all that thou hast, or art, as a reasonable sacrifice to him, who so freely offers thee himself in his Son to be thy righ­teousnesse, wisdom, sanctification, and re­demption? In a word, to be all and in all to thy soul. Canst thou deny him thy time, who offers thee Eternity? Is thy present time, and condition, and ability too good to give out to him who offers thee more in Christ then thy present condition is able to bear, more then can enter into thine heart to conceive? Reserve nothing from him of thy little, who gives thee with a reserve for this reason, because thy present condition is not capable of all he intends thee.

Sixthly, Consider how quick the Lord is with some men to cut them off without gi­ving them many warnings, or suffering them to grow up to such a measure of sin as he does others, as he did Nadab and Abihu; And that Gods coming to Judgement will appear quick when ever it comes. 1. Though thou mayest have a smooth time in sin, yet when that time of pleasure in sin is past, it will seem very short. Ask the old man, and he wil tel that his Youth was quickly gone, and Age came suddenly upon him; Is not the life past like a tale that is told? If God should suffer thee to live a full age, and then [Page 27]cut thee off in thy sin, wouldest not thou seem to go down quickly into hell?

2. If you compare the time past with Eternity; God is not slack concerning his com­ming, saith the Apostle; you will finde him quick enough when he comes. Art thou come, say the spirits, to torment us before the time? as some say, before the end of the World, and I exclude not that; but how did the Divel know the end was not yet? But it intimates that although the Divel had so many thousand years to tempt, yet he thought it too soon to be troubled.

3 He may be quick in that he wil be un­welcome; and unwelcom guests, when ever they come, wil come too soon.

4 When he cometh latest, he will come before thou lookest for him; he will come unawares, and so wil be quick with thy soul; notwithstanding all this patience, the evil servant said not I have no Master, nor that his Master wil not come, but he delayeth his coming, Matth. 24 48, 49. this was the cause of his ungodliness. But what saith Christ? The Master of that Servant shal come in an hour when he looketh not for him; these supposed delays on Gods part, breed de­lays and neglects on our part, Matth. 25.5. while the Bride-groom slept, the good slept as wel as the bad; it is a consideration for [Page 28]Saints, as well as for sinners, to quicken up their spirits, and to stir them up to a se­rious minding of God. The Apostle layeth down a very good preservative against this, James 5.9. Grudge not one against another brethren; behold the judge standeth before the door; at the door of your houses, at your Shop doors, at every Tavern door, and Ale­house, as thou passest in at thy Chamber door, at the door of every day, and night, and providence, and he is ready to come and call thee to account without any war­ning: Not some Officers or Fore-runners, but he himself is comming without notice, 2 Pet. 3.11, 12. Seeing then that all these things shall be dissolved, what manner of per­sons ought ye to be in all holy conversation and godlinesse, looking for, and hastning unto the comming of the day of God? the setting this day near us, is a quickning consideration to rouse up the Saints.

Seventhly, Consider the patience and for­bearance of the Lord; and if thou dost rightly weigh them, they will be suf­ficient Motives to this great work of the fear of the Lord. The wise man doth con­clude it as an evidence of a wicked heart to take advantage to himself from the for­bearance of the Lord Eccles. 8.11. Be­cause sentence against an evil work is not [Page 29]executed speedily, therefore the hearts of the Sons of men is fully set in them to evil; and the Apostle argueth it at least an argument of an ignorant, if not a stubborn spirit, Rom. 2.4. Or despisest thou the riches of his goodness, and forbearance and long suffering not knowing the goodnesse of God leadeth thee to repentance? He draws out this Dilemma with which he galls every one that refuseth to return under mer­cy and patience; either thou despisest the goodnesse, thou hast a God-despising heart where ever thou art; or at last if we put a fairer gloss on it, and the best which it will bear, thou hast an ignorant heart, which doth not understand the natural ten­dency of every dispensation of God, and e­specially this under which thou art, this of patience and forbearance. Here is a con­sideration which reaches every soule this day before me. And therefore lay it home; you are all under the patience of God, at least now.

If this consideration do not quicken up to duty, pray read impartially the frames of your spirits in those words last read un­to you: And to help this Consideration for­ward, pray think in your selves what a base unworthy thing it is to make the great Jehovah to wait upon such a vile [Page 30]wretch as thou art, that he must follow thee at thy heels like a Drudge while thou fol­lowest thy pleasures, and walkest in waies which he abominates. Christ used it as a mighty Argument to the Spouse, that he had waited upon her all night, Cant. 5.2. My undefiled for my head is filled with dew, and my locks with the drops of the night: It was too long for him to wait a night; but how many nights and dayes hath the Lord wai­ted on some of you? How hast thou suffered him to follow thee from Alehouse to Ale­house, and from Tavern to Tavern, and there he hath checkt thee; and from thence to thy Bed, and from thence to the Tavern again, and from thence into thy Imployment, and from thence to the Or­dinance, and hath there convicted thee? and yet thou thinkest it nothing to make the Lord wait as a Drudge at thy heels to this very day; is not this very unwor­thy dealing with the great God? Nay consider what will be the end of all this; this patience and forbearance of God will cost thee deer which thou dost abuse; it will be said when God upon account wil charge thee with so many dayes Attandance, so long I waited upon thee in Providences, and so long in ordinances, and you made a Drudge of me, made me to follow [Page 31]you from one Alehouse to another, and from one Tavern to another, and here I checkt you, and in your Chamber, and upon your sick-beds, but all this attendance was sligh­ted.

How wilt thou come off? Dost thou think not to account for this? wil it not be a heavy account, when all the patience and forbearance of God will come in against thee? then you shall understand that saying common amongst us, but little conside­red and less applyed, Laesa patientia in fu­rorem vertitur.

Eightly consider, Although patient, yet he is just; and although he seem slow, yet he is sure; and without peradvanture he will call thee to an account one day for all thy wayes and works whether good or evil. The necessity and use of such a consideration as this we finde, 2 Corin. 5.10.11. For me must all appear before the Judg­ment seat of Christ, that every one may receive the things done in his body, accor­ding to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord we perswade men. He propounds this as an engaging Motive to the Saints, to seek for, and to keep a clear sight of their interest in God, or to such a walk­ing before him as may be acceptable to him through Christ.

And in the second place he lays it down as a pressing consideration to those who are acquainted with the Lord, and with his dis­pensations, to mind other men with these things, and to use all means by perswasive ways to draw them out of the snares of the Divel; and from this argument he presseth to a speedy repentance. Acts 17.30, 31. And the times of this ignorance God winked at, but now commandeth all men every where to re­pent. Vers. 31. Because he hath appointed a day in the which he will judge the World in righteousnesse, by that man whom he hath or­dained. I wish that this consideration might come as near to you, as it did to Fe­lix, Acts 24, 25. And as he reasoned of Righ­teousnesse, Temperance, and Judgement to come, Felix trembled; only thus, that it may have better successe, that it may not be so soon shaken off from you as from him. I am sure it is such a consideration that if it were wel and seriously weighed, it would be a great help to ballance thy spirit when most vain. This we may see by the use that the wise man makes of it, Eccles. 11.9. Rejoice O young man in thy youth, and let thy heart chear thee in the daies of thy youth, and walk in the waies of thine heart, and in the sight of thine eyes, but know thou that for all these things God will bring [Page 33]thee to judgement. He propounds it to him that was resolved to have no other Coun­sellours but his own eyes and heart, to the young man in the midst of his madnesse; intimating, that if there were any thing that would prove a remora to his spirit, when he was under full sails of vanity, this was like to do it. If any Cable was strong enough to hold the ship in these rough Seas, it was this, Remember thou shalt come to judgement.

Ninthly, Consider the Lord in judging shall not only judge men for sins of com­mission, but sins of omission also; and this shall condemn men before the Lord in the great day. We find the servant condemned for not improving his Talent, Matth. 25.25, 26, and 41, 42. verses. We have the Judgement of the great day passing upon this Indictment; not that sins of commis­sion should be left out; but first, either to shew that if men did but truly measure themselves by omissions, there was enough to condemn them.

Secondly, Or because it was not questi­oned among the Jews but sins of commissi­on would be charged, and therefore Christ is silent in that point.

Or thirdly, He insists only upon this as by a surplusage of reason, inferring the other; [Page 34]that if men should perish for not doing good, what should become of those who did evil?

Fourthly, to meet perhaps with those who contented themselves with a negative righteousness, to meet with the Scribes, and Pharisees, and civil persons.

Fifthly, That he might condemn that sin of persecution; if men should be damned for not comforting the Saints, what shall be­come of those that did persecute them?

Tenthly, Consider that the Lord in judg­ing wil not onely judge men for outward acts, but for thoughts; also, that the Lord searcheth and tryeth the Reins and Heart, and knoweth thoughts. I need not prove it; I hope it is granted on all hands; and if this be granted, it wil follow as I have propoun­ded, that the Lord judgeth for these things, or else why should he search to know them: But if it be not plainly deducible from thence; then consider, that it was part of the Lords charge against the old World, when he proceeded to judgement with it for sin, in such a severe manner, Gen. 6.2. And God saw that the wickedness of man was great upon the earth, and that every imagination of his heart was onely evill continually. He makes use of the wickedness of the thoughts,

1 As a reason of that great plague.

[Page 35]2 As an argument of the greatness of the sin of man; and when the Lord cals men to repentance, he doth not onely invite them to leave their outward gross Idola­tries and wicked practices, but he invites them to come in, and leave their evill thoughts behind them, Isai. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts. Now if we did but re­member that the Lord is the Judge of our thoughts, it would help to set a hedge a­bout them; and til this be done, how can the great work of remembring the Lord prosper with us?

Eleventhly, Consider the Holiness of God; it is counsel from the Lord him self, Levit. 19.2. Say unto all the Congregation of Is­rael, Ye shall be holy, for I the Lord your God am holy; Pressing to holiness, he uses this as the chief, if not the only Argument; for I the Lord your God am holy. And Da­vid presseth the same thing in other terms, Psalm 99.5. Exalt ye the Lord our God, and worship him at his footstool, for he is holy. A world of wickedness doth arise in mens hearts from the mistakes which men have of God, Psalm 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such a one as thy self. There was nothing made the Heathens more [Page 36]bold in sin, then the Fables of their Poets who fastned all manner of wickednesse upon their Gods; when they heard how their Gods com­mitted Adultery and Rapes, they thought they might sin by a Law; and there is a marvel­lous pronenesse in men, to take up such thoughts of God as may serve to strengthen themselves in sin. There is a necessity of removing such vain and grosse conceits of God, in order to the setting up of his fear in our hearts; and there is nothing more needful to be set up then this, viz. the holinesse of the Lord; for we frame the worship of God according to the apprehensions we have of him. Give unto the Lord the glory due unto his name; such as Gods name is to us, so will his fear be in us, and such worship will he have from us. If we know him by the name of his holinesse, then we shall be carefull to sanctifie that name in his wor­ship; worship the Lord in the beauties of holi­nesse: this leads you to the tenth verse, where he saith, his Name is Holy; and there­fore concludes no worship suitable to him but that which is in the beauty of holinesse. Oh if we did but carry deep apprehensions of Gods holiness with us into all duties and imployments, how would it aw our hearts, and cast a lustre and glory upon all our acti­ons? the glory of Gods holiness would ap­pear in every thing we set about.

Twel [...]thly, Consider that God compares our actings in spiritual things, with our act­ings in carnal or civil things. If this were thought on, it would put men upon serious­ness in the things of God; see how the Lord upbraids Israel for want of this frame, Mal. 1.8. And if ye offer the blind for sacri­fice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now to thy Governour, will he be pleased with thee or ac­cept thy person, saith the Lord of Hosts? the Lord takes it unkindly and in great dis­dain, when we are circumspect and care­full in our behaviour before men, and care­less or lesse wary and watchfull toward him; doest thou study the frame of thy spi­rit as much when thou comest before the Lord, as thou doest thy outward garb when thou art to appear before some great man? doest thou consult as much before hand for thy acceptation, as thou wouldest in a case of life and death with thy Governour? Thou thinkest when thou hast any thing to present to him, it is never well enough; but any thing for the Lord, if it be but the lame and the blind; a blind devotion, a few lame Prayers and Services, that have never a good leg to stand upon; these are presented in haste to the Lord, & thou thin­kest it is all well enough; and doest thou [Page 38]think that the Lord wil let all these things pass by without comparing them one with another? Is it not upon this ground that the Apostle exhorts beleevers after this man­ner, Rom. 6.19. As you have yeelded your members servants to uncleanness, and to iniqui­ty unto iniquity: even so now yeeld your mem­bers servants unto righteousness and to holiness. It is not enough that thou art willing to do some things for God; but art thou as wil­ling to do as much for him as ever thou wert for thy self, for sin, and lust? Dost thou think that when thou hast served them night and day with the heat and fervency of all thy affections, that he will be put off with a cold, sleepy, drousie profession? Will he not say, See such a man pretends to Religion, to act for me: did he act so heavily and drousily for sin? doth he act so for himself in things of self-concern­ment? Away with such pretenders, saith the Lord, that will not act for me at the same rate that they have acted for the world, and for themselves, and their own lusts.

13. Consider what an honour it is to be employed for God, to be called the servant o [...] the most High. David envied the very Sparrow that built about the Altar when he was shut out; and wilt thou shut out thy [Page 39]self when God cals thee to such honorable employment? Psalm 84. the people of God who have known how to value their rela­tions to God, have valued the very worst things of Christ, and the least imployment for him above the best things in the world, as in Moses, Heb. 11.24, 25, 26. Moses refused to be called the Son of Pharaoh's daughter, chusing rather to suffer with the people of God then to enjoy the pleasures of sin for a season, vers. 26. Esteeming the reproach of Christ greater riches then the treasures in Egypt. And in David, Psalm 84.10. For a day in thy Courts is better than a thousand. I had rather be a Door-keeper in the house of my God, then to dwell in the tents of Wicked­nesse. Art thou seeking and thirsting after honour, and honourable imployments? be­hold here it is, to remember thy Creator, to be busied about him, and for him; thou art never like to get so much honour and repute at the last by serving sin and Lust, as thou maist get in serving the Lord, Rom. 6.21. What fruit had you in those things whereof ye are now ashamed? for the end thereof is death. You have the two Ge­nuine and Natural fruits of sin, Shame, and Death; and to this we may oppose that of the Wise man, Prov. 3.16. Length of dayes is in her right hand, and in her left [Page 40]hand riches and honour, Prov. 4.8. Exalt her; and she shall promote thee; shee shall bring thee to honour when thou doest embrace her.

14. Consider his great bounty to his Ser­vants. You shall alway hear them that are sincere with him, speak well of him, yea very largely of his freenesse and fulnesse to their Souls. I might compasse you with a cloud of Witnesses, if I should call in all the Saints in the Old and New Testament, to speak out their experience, (which they would willingly do to commend their Lord and Master to the world) but I shall onely call in two or three to speak for all the rest. Gen. 32.10. saith Jacob, I am not worthy of the least of all thy mercies, and of all the truth which thou hast shewed unto thy Ser­vant; for with my staffe I passed over this Jordan, and now I am become two bands. He found when he had cast up his accompts he was paid with an over-plus; it would be too long a story to hear David tell how good he had found God; you have him largely speaking of the bounty and good­ness of God to his Soul, Psal. 34. upon which he spends the whole Psalm: yet while he was speaking he feared that men would hardly judge aright of this by hearing; they would apprehend more by tasting; he calls [Page 41]therefore upon men, vers, 8. O taste and see that the Lord is good; blessed is the man that trusteth in him. God is better known by experience then by notion; he would perswade them not to content themselves with hear-sayes that God was good, but desires them to make triall of him, and of his wayes; certainly David knew the force of this Argument to draw Souls to be more and more in love with God. Ps. 66.16. Come and I will declare what God hath done for my soule; hearing how liberall and free the Lord is to others, encourageth us to expect great things from him also, specially if we finde him generally so free. We know a Servant is very ambitious to serve a free Master, and if he be generally free to all his Servants, it encourageth him to expect something in his service; if he hears every Servant in the Family to commend him, and cry up his bounty. Thus it is with God; all that are his Servants in deed speak very free­ly of him; David gives a notable hint of this. In his Temple doth every one speak of his glory: he layeth this down I suppose as an argument to presse to this duty; he had used many others from the Works of God, he draws one from the practice of his Saints because they do speak well of him and tell large experimentall stories of his glory.

[Page 42]15. Consider his faithfulness in his Pro­mises; he is yea, and Amen with Souls, he is at a word; what he promiseth he gives, and much more then what we can expect. David useth this as an argument, because there is no unfaithfulness in him; there was never any Soul that ventured on any promise of his, that ever found him worse then his word; nay when he promised, and that very largely too, and by them hath heightened the desires and expectations of his people, he hath reserved to himself a li­berty of coming in beyond their expectati­ons, 1 Cor. 2.9. Eye hath not seen, ear hath not heard, neither hath it entred into the heart of man, the things which God hath prepared for them which love him. If these considerations were faithfully laid together, and seriously weighed and applyed to our spirits, would they not perswade us to draw that conclusi­on which we finde upon the same account, Jer. 10.7. Who would not fear thee, O King of Nations? and if we do not learn the skil of setting the Lord in such considerations as these before us, we shal never excel in his fear.

The second Head follows; How this con­sidering and setting God before us, doth make way for, and advance the fear of God in our hearts. I shal explain this in the ensuing particulars.

First it serves to ballance and six the vain, light, and frothy unconstant spirit of man: it helps much to the putting his heart into a serious frame by setting the glory of the great Omniscient and Omni-present God before him; men will be more circum­spect in their behaviours, when they con­ceive themselves to be in the presence of some great one; the want of this makes men vain and vile in the World, Psal. 73.11, 12. And they say, how doth God know? and is there knowledge in the most high? Behold these are the ungodly who prosper in the world, they increase in riches; doth God know? say they, we are not under the eye of the Lord; and therefore we need not trouble our thoughts about him; and what follows? these are the ungodly; ungodliness in practice must needs follow those that have cast the thoughts of God farre from them; but would not much of the vanity of our spirits and the formality of our hearts be beaten down, if we could but set the glory of the Lord this day before us? if we did consider with whom we have to do in Wor­ship; would it not advise us to seriousness in our addresses to him? surely it would be a curbe and check to the vanity of mens spi­rits, which doth now wonderfully encrease [Page 44]through the neglect of a due and serious re­membring of the Lord.

Secondly, It would much help forward the fear of the Lord, by humbling and aba­sing of us before him. Humiliation is the very ground work of holiness here; and as this work thrives in the Soul, so doth the work of Sanctification prosper in and upon us; therefore whatsoever doth conduce to the perfecting or advancing the work of hu­miliation in the Soul, must needs help for­ward the true fear of the Lord, and the work of Sanctification; but there is nothing that doth more naturally humble the Soul then a true sight of God. This we may see, Isa. 6.5. Then said I, Woe is me, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts. And in Job 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore I abhor my self in dust and ashes. We see how one glance of God did work upon them; how much more would a continual frame of behold­ing God in his glory, and as he hath been presented, bring creatures down to lie in the dust? O therefore if you would have much of the power of Sanctification, study the Soul humbling and abasing Truths and [Page 45]Attributes of God; it is a seasonable advice to our times.

Thirdly, it crucifieth the World, and keeps that alwaies under a cloud before us; and how necessary this is to the furthering of the fear of the Lord, let those speak who have much to do in the world, and any thing to do with their own hearts; they shal find, that the faster the world dies to them, the more they shall live to God. The soul never thrives better in Spiritual things then when the world and the glory of it is vai­led to it; for then the affections have liber­ty to Spiritual things, and the World hath lesse influence upon them; now this seri­ous consideration of God, helps on these two waies.

1 By drawing our hearts to look through the Creature unto God. Or,

2 By directing us to look down from God upon the Creature. If we take it the first way, then it crucifieth the World, by leading the Soul through the visible to the invisible glory of God, Rom. 1 20. For the invisible things of him from the Creation of the World are clearly seen, being under­stood by the things that are made, even his eternal Power and Godhead; it suf­fers not the Soul to stick and loyter in the surface of any created glory, but it strives [Page 46]to comprehend him who fils this and that Crea­ture with his glory. The Soul useth the Creature as a man useth a pair of Spectacles to look through them; and he is not busie eying them, though he looks steadily upon them, but he is taken up in eying the letters and words, and things which he discerns through them; this is the true use of the Creature to look through it, and not to be bounded and terminated in it; and the Soul that sets the Lord much before him, learns thus to pass through every thing un­to the Lord, who is the center of his thoughts; and by doing so the affections are fixed with the glory of God, and it takes lit­tle notice of the Creature which it passes by, having a more excellent object in his eye.

If we consider it in the second way pro­pounded, then it crucifieth the world; thus it looks down from the Lord to the Crea­ture, and so it beholds it at a disadvantage; and this view of the Creature either lessens it, or darkens it; as we see, if a man behold any thing from the top of some high Tow­er, it seems very smal to him, what it doth to him that stands level with it; so it is with men that converse with God, and walk with God, they behold the Creature afar off, and much beneath them, and they seem not so bigg to them as they do to [Page 47]those who stand upon the earth; for by this means the Creature is darkned; as we find by example, That if a man looks steadily on the Sun, he shal find a mist upon every thing that he beholds immediatly after; so let a Soul that hath been contemplating, and considering the goodness and glory of God, take a view presently of the Creature, and how cloudy and misty wil it appear?

Fourthly, It stirs up choise breathings, and longings after God, and the enjoyment of him; the Soul by lying on God in Christ, begins to see him as the only desirable one, the choise good, the suitable and the satisfy­ing good, and from hence proceeds choise breathings after him; see one of these, Psalm 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple. Here was one that was enamoured after God, and his wayes; he had seen so much of the beau­ty and excellency of God that he was won­derfully taken with it, and would wish to spend all his days in the beholding of it; this frame we finde the Disciples in when they had but a glance of the glory of Christ, Matthew 17.4. Master, it is good for us to be here; and these experiences beget choise [Page 48]breathings. David would spend al his time not only in beholding but enquiring also; beauty discovered begets breathings suita­ble to discoveries▪ The more God is seen, the more desired; he did not dream of a contemplative life as some doe, wherein we should be onely busied in beholding, and be freed from enquiring; he desired no such perfection. We do not finde so many choyce breathings of any of the Saints re­corded as of David; and indeed there is enough spoken of him, to testifie him to be a man of the choycest affections; and one rea­son of this was (as I shall afterward shew you from hence) he was a constant eyer of God, he was still in his thoughts; from hence did so many sweet breathings flow; see a few of them, 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 come and appear before God! There is panting and thirsting after God; yet hee goes higher in his affections, Psalm 84.2. he longeth, yea even fainteth, and yet he exceeds, Psalm 119.20. My soul breaketh for the longings that it hath unto thy Judge­ments. What manner of breathings were these after the Lord, and after his ways! all these did flow from an experimen­tal [Page 49]taste of God, and the excellency of his ways; and when the Soul hath found out the sweetness of the presence of God, and his ways, it wil no longer be contented with broken cisterns which wil hold no water; it wil not live upon that which is not bread, and which satisfieth not, but it flies to God and Christ, and nothing else wil sa­tisfie the soul, Isaiah 55.1, 2. It says to it self, as the Lord saith, Wherefore do you spend money for that which is not bread, and your la­bour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight it self in fat­ness; there is bread and water, and marrow, and fatness▪ I will up (says the Soul) to my Fathers house, there is bread enough and to spare. Oh, if we did but eye the Lord more, we should be more acquainted with those choise breathings of the Saints.

Fifthly, It begets an assimilating love; the discoveries of God made out and fast­ned upon the Soul, in a constant and seri­ous frame of eying God, do wonderfully move the Soul to love, raise very strong af­fections, and these do strongly carry the soul after likeness and conformity to the good which we see and know of God; the Soul would fain be like him, and doth by [Page 50]degrees grow into the Image and likenesse of that beauty and glory which it behol­deth in the Lord. 2 Cor. 3.18. But we all with open face beholding as in a glasse the glory of the Lord, are changed into the same Image from glory to glory. Souls that are much conversant with God in Christ, and are much in admiring and beholding God in him, do grow much (although perhaps insensible to themselves) into the Image of Jesus Christ.

Sixthly, It makes Souls active and fruit­ful; good thoughts make way for good desires, and they for good actions; how much of time, and of the man do vain and unprofitable thoughts take up? and what is the fruit of them? Psal. 10.4, 6, 7. The wicked through the pride of his counte­nance will not seek after God; God is not in all his thoughts; he hath said in his heart, I shall not be moved, for I shall never be in adversity. Vers. 7. His mouth is full of cur­sing, and deceit and fraud, and in his tongue is mischief and vanity. Vain thoughts make way for wicked designes and pra­ctises; shut him first out of thy thoughts, and next deny him in thy works; so on the other hand, the eying of God feeds and furnisheth the soul with sweet Medita­tions [Page 51]of him, and the fruit of such medi­tations in a fruitful conversation, Psal. 1.2, 3. His delight is in the law of the Lord, and in his Law doth he meditate day and night. And he shall be like a tree planted by the ri­vers of water, that bringeth forth his fruit in his season, and his leaf also shall not wither. He joyneth these two together; as Jacobs Ewes did conceive by eying the Poplars, so doth the soul by eying God.

Seventhly, It brings in a sweet experi­mental knowledge of God, which is as fat­ness unto the soul. Now nothing doth so glew the soul to God and his ways, as this tast and rellish which the soul gets of them; and the sweetness is gotten very much in meditation, Psalm 104.34. My meditation of them shall be sweet. When he had spent the whole Psalm in beholding the ways and works of God, he draweth this conclusion, My meditation of him shall be sweet; He would not lay aside the thoughts of God; when he had ceased speaking, he would then to another duty which should yeeld him no smal comfort; and what sweetness this was he doth excellently express elsewhere, Psalm 63.5, 6. My soul shall be satisfied as with marrow and fatness; my mouth shall praise thee with joyful lips. Vers. 6. When [Page 52]I remember thee on my bed, and meditate on thee in the night watches. And in the connexion of the fifteenth and sixteenth ver­ses of the one hundred and nineteenth Psal. you shall find delight as a fruit of medita­tion on the things of God; I will meditate on thy precepts, and have respect to thy ways. Vers. 16. I will delight my self in thy statutes, and will not forget thy word. The heart that sticks close with God, and carries him much in his eye and thoughts, is never wea­ry of beholding of him; all other Objects do breed a loathing and weariness in the soul; but it is not so here; the longer a soul con­verses with God, the more delight it hath in him; enjoyment breeds hungrings; and those being always satisfying, but not sa­tisfied, breeds an inconceivable delight in the soul.

Que. 3. How shall I do to keep the Lord in mine eye continually?

Ans. I shall lay down some quickening considerations, which wil both engage us, and assist us in this duty, and then give some practical directions to further it.

First, Consider that God hath an eye continually upon thee, and this will help thee always to eye him; we know that if we are in any company, and observe a­mongst all the persons one who does particu­larly [Page 53]observe us, we are engaged much in our eyes to that party; we shal hardly for­bear eying such a one as we observe to eye us; thus it would be with us, if we did but consider that the Lords eye runs too and fro, and observes exactly all our ways, it would help us much to seriousness, as being in his presence. I shall propound a few Scriptures to shew you what use they make of this con­sideration; for I am confident that there is very little use made of it on all hands; what manner of men should we be, if we did but walk up and down as a people who are al­ways under his eye? we should be more mindful of him, if we thought he did more mind us. David makes the same use of this consideration which I bring it for, Psalm thirty four, and the fifteenth, The eys of the Lord are upon the righteous; he brings this unto the young-man to presse him un [...]o the fear of the Lord, Vers. 11. Come yee children, hearken unto me, I will teach you the fear of the Lord. He lays down the duty in general, and branches it into two particulars, and presses all with this, The eys of the Lord, &c. There it is principally used to the Saints, and we find this very place quoted by the Apostle, 1 Peter 3.12. For the eyes of the Lord are over the righ­teous, and his ears are open unto their [Page 54]prayers. And the wise man makes it an universal argument to all sorts, but espe­cially to the young man, Prov. 5.20, 21. And why wilt thou my son be ravished with a strange Woman, and imbrace the bosome of a stranger? For the waies of man are before the eyes of the Lord, and hee pondereth all his goings. Nay, presses from hence not only circumspection in our actions, but in our words too; to watch the tongue, to weigh every word that cometh out of our lips, Prover. 15.2, 3. The tongue of the wise man useth knowledge aright, but the mouth of fools poureth out foolishnesse. The eys of the Lord are in every place, beholding the evil and the good; hee is advising to a discreet and wise ordering of words, not only to speak according to knowledge, but also according to discretion, to do and speak every thing and word seasonably, and suitably, and to edification; and this he urges from this, Thou art under the eye of the Lord; and what sad effects the want of this consideration hath brought forth, let the Scripture, beside our sad experience, de­clare. Hear what account David gives of this, Psalm 10.11. He hath said in his heart God hath forgotten, hee hideth his face, hee will never see it. Hee rips open the heart of the wicked, and shews the reason [Page 55]of his practical wickedness. We have the very sinews of sin that strengthen the hands of wicked men; They slay the widow; and the stranger, and murther the fatherlesse, yet say, the Lord shall not see, neither shall the God of Jacob regard it. If thou woul­dest therefore be found walking in an even path, and avoid the steps of the wicked, keep thine eys upon God; and that thou mayest do this;

First, Consider that God will eye thee whether thou eyest him or no: its the com­mendation of a picture when it is drawn so that the eye of it is upon thee wheresoever thou standest to behold it; the Image of God is rightly drawn upon thy soul when thou seest his eye is alwaies towards thee.

Secondly, Consider that thou livest no lon­ger then whilst thou art present with God, and God with thee; whilst thou walkest without God in thine eye, thou liest under a cloud, and a damp is upon thy spirit; cold­ness and deadness must needs seize u [...]on thy heart when it is withdrawn from the eye of the sun, Psal. 16▪11. Thou wilt show me the path of life, in thy presence is fulness of joy; at thy right hand there are pleasures for evermore; As the Epicure said, A man doth live onely whilst he doth enjoy his pleasure; So may I say, Thou dost live no [Page 56]longer then thou art with God. See what the Apostle sayes of such as are strangers to the life of God, they have a name to live but are dead; or if thou art not altogether dead, yet thou livest only in the root, as the tree doth in winter, when the leaves and fruit fail; who can tell whether it be alive or dead? there is little difference between a dead one and that; So indeed it is with the people of God; whilst they neglect this great duty, there is little difference betwixt carnal people and them.

Thirdly, Consider how thou art engaged to this duty as thou professest thy self a Christian: it is thy duty as a Professor to walk as Christ walked. He that saith he abideth in him, ought himselfe also to walk even as he walked, 1 Joh. 2.6. If thou woul­dest know how he walked, consult with Psal. 16.8. I have set the Lord alway before me; because he is at my right hand, I shall not be moved: And if you doubt whether this be meant of Christ or not, see Act. 2.25. For David speaketh concerning him, I foresaw the Lord alway before my face, for he is on my right hand that I should not be moved. You see the fruit which is from hence; stability in the ways of God; therefore he had assurance that he should not be moved.

Fourthly, Consider this was Davids frame, and therefore not onely imitable, but attainable also, Psalm 25 15. Mine eyes are ever towards the Lord, Psalm 139.17, 18. How precious also are thy thoughts unto me, O God! how great is the summ of them! If I should count them, they are more then the sands; when I awake I am still with thee. Why should not this engage us, and encourage us to en­deavour this thing? seeing that the Saints of old have attained unto it, why should we not go and do likewise?

Fifthly, Consider such a frame of spirit is very dear unto the Lord; and a People that so live are very precious unto him; he sets much by such a people, who carry him much in their eye, Mal. 3.16. Then they that feared the Lord, spake often one to another, and the Lord hearkened and heard it, and a book of re­membrance was written before him for them that feared the Lord, and that thought upon his Name. God will be sure to think upon those for good, who think much upon him; the Lord enters their names upon the List for preservation, takes special notice of them; Not that we should think that the Lord hath any need of a Register to keep things in remembrance; but that the Lord might hereby (speaking after the manner of men) give his people good assurance that [Page 58]they should not be forgotten by him; that whoever were neglected in an evil day, these should be provided for; these are his Jewels as he calls them. Now we know if a house be on fire, a man will run and catch the Jewels that he hath in his house, or the Children that he hath, and save them from the flames; Thus will God save his pre­cious ones. Oh here you may see how good it is to have God in our thoughts; for one thought of him shall not be lost; God will not only cause their prayers to return into their bosoms, but their thoughts shall come home at such a time.

Sixthly, Consider such a frame will bee very sweet unto thee; thou wilt find it at present a very choice frame of spirit, to have God much before thee; David found sweet refreshments here, when he could not find any comfort from any visible thing; he then had it in his thoughts within him, Psa. 94.19. In the multitude of my thoughts within me, thy comforts delight my soule, Psalm 139.17. How precious also are thy thoughts unto me, O God! how great is the sum of them? David seems to be ravished with the sweet­nesse of the thoughts of his heart; he does as it were, travel with a desire to expresse that sweetnesse which he found in the very thoughts of God; and because they were [Page 59]inexpressible, he propounds this in a questi­on to the Lord, who only was able to give an answer, How precious are thy thoughts, O God! The worldlings thoughts, or the wantons thoughts, or the voluptuous mans thoughts are not, cannot bee half so sweet unto him, as the thoughts of God are to a soul that sincerely converseth with him.

Seventhly, Consider that the more thou conversest with God, the sweeter will his name and waies be unto thee; when thou hast once made entrance into this duty, and hast tasted the sweetnesse of it, thou wilt not know where or when to end. David speaking in commendation of the ways of God, hath this expression, I know no end ther­of. And in that Psa. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad. He speaks out eminent­ly his experience in this thing; that hee had seen an end of the perfection of every way but of this. A man may finde some­thing sweet in creatures, but he shal quickly come to the end of it; only in the ways of God he finds a large field; there is room enough for his soul; he may travel all his daies in them, and never find an end of their perfection here. He was like the L [...] ­viathan taking his pastime in the mighty [Page 60]waters; the man that sets his hearton any thing beneath Christ, shall find his bed too short to stretch himself upon; he crowdeth his soul into a narrow room and place where he cannot be at rest; but the soul that is busi­ed about the Lord in meditating upon him, has a large place to walk in; there is no end of his glory, nor of the sweetness of his ways. We may say of them truly, as the wise man saith in another case, The eye is not satis­fied with seeing, nor the ear with hearing. They were not onely Davids work, but his recre­ation, Psalm 119.111. Thy testimonies have I taken as an heritage, they are the rejoycing of my heart: And this exceeding sweetness which he found in the thoughts of God, did multiply his thoughts. Psalm 139.17. How precious are thy thoughts, O God! and the soul multiplies the thoughts according to what they yeeld of delight unto it, as the Bee of­ten fals on that flower which yeelds the most honey.

Eighthly, Consider how thou hast carry­ed the world in thine eye constantly for many dayes, and moneths, and years without in­termission; thou didst never walk up and down but thou didst carry thy worldly thoughts with thee; either thoughts of pro­fit, or pleasure, or preferment, thou hast carried them to thy bed, and brought them [Page 61]from thence again, they have companied thee sleeping as well as waking; thou hast had no leasure for God, nor for a serious thought of thy soule, no not so much as un­der an Ordinance; how many vain, base thoughts hast thou brought to the hearing of the Word, and to other duties! there has been no time nor place wherein thou hast been free from carnal thoughts: Oh now study to keep thy heart, thy thoughts as close to God, as thou didst then to the world; carry as much of God now with thee into the world, as thou didst then bring with thee of the world into the things of God; it is but reason that thou shouldest follow God with the same affections & desires that thou didst then follow thy pleasures and profits; with what face can we profess that we love God, and that our thoughts are up­on him, when he is lower in our thoughts, or less in them then other things either are or have been? See the Apostles Argument Rom. 6 19. I speak after the manner of men because of the infirmity of your flesh; for as you have yeelded your members servants unto un­cleanness, and to iniquity unto iniquity; even so now yeeld your members servants to righ­teousness unto holiness. May I not use the same? is it not a reasonable thing, and plain to the judgement of man, that you [Page 62]should honor God as much in your thoughts as ever you dishonored him, and give up them to him, as you did formerly give them up to sin and vanity? now remember what the frame of thy spirit was when thou wert vain, thy thoughts constantly so; there was not room for one serious thought of God, when thou wert carnal and worldly, and set upon thy pleasures, thy thoughts were all that way, and alwaies such. O now think it not enough to begin to be serious; but be as serious for God as ever thou wert for the world and sin. Make it thy business and thy design; now labour to keep thy thoughts as busie about the Lord as ever thou didst about any thing in the world; remember the Lord expects a proportionable acting that we act for him, at the rate that we did against him.

Ninthly, Thou wilt never repent of living near the Lord, when thou comest to dye; the time which thou hast spent this way, in e [...]ing th [...] Lord, and thy fore-thoughts which thou hast had of Eternity wil never trouble thee in that hour, where thou wilt mourn onely for those hours which thou hast spent without God in the world, when other men shall tremble at the thoughts of death and of eternity, and at the remembrance of God whom they have not known nor considered [Page 63]nor yet cared to know; then thou shalt re­joice in him whom thou hast known, and loved, and hopest to see, with whom thy thoughts have been long before; when death shall come to surprize others, it shall deliver thee; and when God shal come as a stranger, and an enemy to them, he shal be as a long-experienced friend to thy soul; then thou shalt reap the benefit of thy re­tirements which men called melancholly thoughts; and he whose thoughts were not as thine, wil wish his end might be as thine. When Oecolampadius lay on his death-bed, asking a friend that came to visit him what news he brought, and he told him none? well saith he then▪ Ile tell you news. When all were in expectation what it should be, or how he that had been confined to his cham­ber, could tell them news, Brevi ero apud Christum Dominum, saies he; I shall short­ly be with Christ; this was good news to that good man, whose heart had been for him whilest living, and now rejoiced that he should be more with him dying; And indeed the consideration of this did so much affect him, he turned all discourse in­to this; when they asked whether the light did not offend him because of his weak­ness? he l [...]id his hand on his breast, and said, Abunde lucis est, here is much light. It is [Page 64]remarkable that of Paul, 2 Tim. 4.6, 7. For I am now ready to be offered, and the time of my departure is at hand; I have fought a good fight, I have finished my course, I have kept the faith: what comfort he takes in considering how he had spent his time for God, and how much that consideration did facilitate his assurance; and he adds this as a fruit of wel-doing, to love the appearance of Christ: But for a wicked man who hath lived all his time ignorantly, or idly, or prophanely, either doing his own things, or other, or evil things, and not regarding the things of the Lord, will he rejoyce at the appearance of Jesus? there wil be a horri­ble crying when Christ comes at midnight, and finds them secure, and employed in the works of the night, in surfeiting or in drun­kenness. It will be with such as it was with Pope Adrian, who cryed out, O my soul, whither art thou going! thou art going where thou shalt never be jovial nor merry more. O my soul whither art thou going! Men do ge­nerally shake off these thoughts; but when they come to dye, they are easily confuted; they live now as if there were none to out-live them but their wives and chil­dren, as if there were no God, nor no soul to survive; their very lives speak the very language of the great Turk when he was [Page 65]dying, and his Doctors told him he must prepare to go to another world; Is there ano­ther world when I am dead? he thought all had died with him; language fit for those filthy Dreamers of our days, those superannuated hypocrites, who have worn out all their pro­fession of Religion, who say men dye as Cats and Dogs, and therefore they live like Beasts. But as an Antidote against the evil of their ways, carry this along with thee, Labour to do those things now which thou wouldst wish thou hadst done when thou comest to dye, and leave those things un­done which thou supposest will not yeeld comfort in that hour.

Having laid these things down as conside­rations to quicken to the duty, I shall give some practical directions to guide you in it, and to further Souls who would wil­lingly have their hearts set in such a con­stant frame for God.

First Direction. Have an eye upon thine own heart, and that will constantly admi­nister occasions to thee of looking after God; thy wants, or enjoyments, temptations or deliverances, hopes or fears will advise thee to draw nigh to him; not considering the present frames & tempers of our hearts, makes them so little God-ward; if we were acquainted with our selves, we should be [Page 66]lessestrangers to him. That man is happy who carries so much an eye over himself as to know in what frame of spirit he is; That man shall never defer his going to God, for want of an errant; for his own self observa­tion will furnish him for matter of duty, ei­ther for meditation or action, and the va­riety of change with which his heart is clo­thed wil checker his whole life with prayer, and praise; God is not like to be far from that mans eye and heart, who is not farre from himself, who is conversant at home. If you will be found in a good and constant frame for God, labour to know thy present frame whatever it be: the knowing of the frame of thine own spirit doth much con­duce to the bettering of it. But if thou lookest not after thine own heart, but lettest it run at random, thou art not like to find it much with God; a heart not watcht, is lost.

Secondly, When thou hast gotten ac­quaintance with thy heart, and findest it wandring from God, labour to ingage it as much as thou canst to this duty; lay the weight of the duty before thee, with the excellency, necessity, and benefit of it, with the danger of neglect, and see what thou canst bring thy heart unto, and try whether this wil not engage it to be more with God. [Page 67]We have a notable passage for our direction in this case, Jer. 30.21. He shall ap­proach; for who is he that engages his heart for God? God promises to blesse the desires and endeavours of such as take some pains with their hearts in this thing; I see saith the Lord such an one, what pains such a poor creature takes to draw his heart to me, and how he tuggs and labours at it. Well saith the Lord, does he so? and cannot he for all this bring his heart to it? Doth he complaine of the difficulty of the duty? I will cause him to draw near; Jor I have seen how he hath laboured to engage his heart. David hath an expression very full, to shew how much he had to do with his heart to draw it to God, or keep it close with God, I have forced my self to keep thy statutes. The word that is here translated to engage, it signifies to engage by cove­nanting, or to become a Surety for any one; so it is used, Gen. 44.32. Thy servant be­came Surety for the Lad, so that he intimates that often covenanting with our hearts, and often covenanting for them with God, is a means to keep them intent upon him; and though when we have done all, we are too weak to deal with our hearts, yet God takes notice of those who deal most with their hearts, and blesses it unto the de­sign [Page 68]which they drive, which is to draw near unto him.

Thirdly, Observe those clouds which do most of all take God from thy eyes, and watch against them, and where thou meetest with that which hath once proved a snare to thy Soule, and a vail betwixt God and thee, walk with a holy fear, and wait for a double portion of Grace at such a time; What is it that doth lead thy spirit? Is it thy employment, thy recreation, thy pas­sion, thy cares of this world, thy carnall re­lations or companions? it is something thou meetest withal often, or is it something thou dost but seldome meet? if it be a constant snare, then thou hast need to be alwayes watchfull because of that; if it be such a one as seldome molests thee, be sure thou be ve­ry careful, and consider how much grace thou hast need of, to wade through that which hath once spoyled thee. A man that is robbed by the way side, will still remember the place where he lost his Purse, and will be sure to look well about him when he pas­ses that way again, and go provided to de­fend himself; if we did but weigh every con­dition, and what temptations are in it, or may be in it, and then consider what grace is needfull to bear up a Soul in the same, it would wonderfully help our spirits to a seni­ous [Page 69]watchfulnesse, and constancy. I am now to go forth in my employment, and I find my spirit is ready to be too eager and intent upon the things of this present world, that I can hardly keep God in my eye; how great care should I have now of my heart! it is al­most every day lost in that Wildernesse in which I am now travelling; I am now to go to my meat, yet I finde that in eating and drinking it is hard to set God before me; how shal I do for proportionable grace for this? So I am going into such company where I have lost my heart, and the remem­brance of the Lord; oh now for suitable grace to this condition. Thus if we would weigh the inconveniences of every condi­tion, and watch against them for hereafter, it would wonderfully help us against a drowsie dead frame of heart.

Fourthly, Call thy heart often to ac­count where it hath been; how little with God, and why so; and by this means thou shalt find out every back-door that thy heart hath to steal out at from God in a day. David propounds this amongst his directi­ons to further and to engage men in the fear of the Lord, Psalm 4.4. Commune with thine own heart in thy bed; do it on the bed, then thou mayest be still and quiet; thou canst not plead an excuse from distractions; [Page 70]then thou mayest argue it out, and have lea­sure enough to do it; this employment, nor that, will not call thee off. Do it on the Bed in the end of the day, not to exclude other times and seasons, but especially do it then when the work of the day is done, then call thy heart to account, as Masters use to do their Servants when the work is over; and this time is the most fit and seasonable time for this duty, because in the evening time thou maist finde that which in the morning thou couldest not foresee; the morning is for the engaging and preparing; but the eve­ning for examining the heart; for those holes at which thy heart escapes from thee, in the day, thou couldst not discern; but in the evening by perusing thy heart thou mayest easily discover. A man goes about his house and views it in all parts, but cannot tell where the Theif should break in, or go out, and is very secure, thinks himself strong; but when the house is broken open, and his goods taken away, he traces the Thief by his foot, and he finds which way hee is e­scaped, and he labours to fortifie that place which he did not suspect before; so per­haps it may be with some of us, we take a view of our Souls in the morning, and wee think all is well; we go forth in the strength of resolution to keep close with God, [Page 71]but the house is broken open, and the heart is gone by some back door, which we nei­ther did nor could fore-see: The way to finde out this escape, is, to view the house after it is broken open; and by this means thou maist finde that it is easier to finde a gap then to fore-see it, and when thou hast found it, get it shut; by this means thou maist in time finde out every door and hole, at which thy wandring heart goes out from God in the day.

Fifthly, Take heed of walking contrary to thy own light; for the sinning against that will bring forth cursed effects, which do di­rectly destroy this frame of spirit which I am pressing to.

The first is this; It blindes the Soul, and by this means in time it will be so that thou wilt want an eye to watch thy wand­ring Soul, and when thou hast put out thine own eyes, thou art like to be a sad Watch­man. If we consult with that of the Apostle, Rom 1.22. because that when they knew God, they glorified him not as God, neither were thankfull, but became vain in their imagi­nations, and their foolish heart was darkned; we shall find that there is no speedier way to lose our light then to sin against it; the very Heathens sinned away that light they had; and if thou sinnest against more [Page 72]light, thou maist lose more; a sinal injury done to the eye makes a man see the worse for a time at least, if it do not endanger the losing it; walking contrary to thy light in smal things, may dis-enable thee to see great things for a time; labour so to walk, as fearing to sin away that light in which thou desirest to behold God and thine own soul.

Secondly, walking contrary to light, al­though in smal things, doth estrange the heart from God; every sin seeks a shelter, but especially sin against light loves not to behold the light; we do not love to look much on them whom we cannot behold without a blush. Guilt newly contracted, and fresh in our eyes, doth estrange the soul from God; the creature is unwilling to be­hold him; as we see in Adam, he hid him­self; especially if it arises from sin against light, no sin doth so much separate from God as this; the sense of the sin of our na­ture, or the perswasion that we have com­mitted sins of ignorance, are not such inter­rupters of communion with God, as the sin against light; for although they do humble us before God, yet they do not stir up such a fear and shame in us as this does, which obstructs our addresses to God; and the reason is plain; for when a man hath done [Page 73]an injury to his neighbour ignorantly, he can easily go and excuse it; but when he hath no excuse to carry with him, he is then hardly perswaded to draw near. I appeal to experiences of Saints concerning this Truth; whether it be not a hard thing to look upon God, when guilt sticks fresh on the soul? I am sure David found it thus, Ps. 40.12. Mine iniquities have taken hold upon me, so that I am not able to look up.

Sixthly, Remember that in the midst of all thy designs and endeavours in this thing, that thou live not upon them, but up­on Christ; neglect no duty which may fa­cilitate this great duty, but remember to be­leeve as if thou didst use no means. Live upon the strengthening promise; for it is the work of Christ to bring over the heart first to God, and it is his work to keep it close with God. This is the great Gospel­promise, and we are to wait for the fulfil­ling of it in the use of means, Jer. 31.33. After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people; And Jer. 32.40. God hath promised to heal the back-slidings of the soul, after promises and endeavors, and engagements, and back-sliding thoughts, and revolts of the he [...]rt; thou canst not keep [Page 74]up with God, see what God saith, Jer. 3.22. Return to me ye back sliding children, and I will heal your back-slidings; And in Hos. 14.4. I will heal your back-slidings, I will love you freely: See, what precious promises are these for souls to take hold of: We find how difficult it is to keep close to God; lay these to heart, take these promises and melt them into petitions; who knows but that the Lord may do great things for thee, if thou wilt wait for him in the pro­mise, when he puts out his greatstrength, and communicates a kind of omnipotency to poor souls? what is there too hard for him who knows how to use a promise as a pro­mise? I hint this, Because I find many souls to abuse the promises of God strangely, and therefore reap but little comfort from them; they take the promises and turn them into tryals, and onely examine themselves by them, and neglect the very end of the pro­mise: As for example, they take a promise, and say, God has promised such and such things in Christ to his people, as to put his Law in their hearts, and to keep them from departing from him, and to heal their back-sli­dings; but I fear it is not so with me, I do not find these things in my heart, therefore I can take no comfort in the promise. This is a wronging of the Promise, as much as if thou [Page 75]shouldest say, I wil believe God when I see his word fulfilled, and not before. The Pro­mise was given thee to comfort thee, and to support thee, when nothing else could; when the Sun is clouded, and thou seest the want of these things, which the promise holds forth, then thou art to beleeve and rely on the promise; this is to use it as a promise: If thou dost this, thou shalt find them migh­ty through Christ, and him near at hand to help thee in all thy streights; And be sure re­member this, that the use of the promise must not take thee off from other means prescri­bed; neither must other means take thee off from the promise; but in the use of all means herein lies the great strength, in the streng­thening promise.

Seventhly, Labour for an experimental taste and knowledg of God in Christ; this wil be the sweetest and surest means to keep the soul intent upon God; Where your trea­sure is, saith Christ, there your hearts will be; now no soul can make God and Christ his treasure, but the experimental soul; he that hath not tasted how good the Lord is, cannot set his heart upon him so as to make him his portion and inheritance; But the soul who hath had a taste from God, and seen what engagements are from thence to keep close to God, Phil. 3.7. to 14. [Page 76] Paul quickly cast away all when he had ta­sted of Christ; but what things were gain to me, those I accounted loss for Christ: his senses were spiritualized, and he does not content himself with a taste, but he would comprehend; but I follow after, that I may apprehend that for which also I am ap­prehended of Christ Jesus; he endeavours to that, So reaching forth to these things which are before, vers. 13. and he pres­ses to the mark, vers. 14. All these shew how an experimental rellish of the goodness of God doth engage the heart to him. Da­vid hints thus much, that there was nothing more conducible to the fear of the Lord, then this taste of him, Ps. 34.8, 9. O taste and see that the Lord is good; blessed be the man that trusteth in him. O fear the Lord ye his Saints, for there is no want to them that fear him: He cals upon to taste and try how good God is, and then to fear him; Plainly implying, that if he could perswade men to make trial of God and his ways, he should engage some of them to fear him, from the experience of the sweetnesse of them; and the Apostle makes use of this as an argument to press after growth in grace, 1 Pet. 2.2, 3. As new born babes desire the sincere milk of the word that you may grow thereby, if ye have tasted that the Lord [Page 77]is gracious: Intimating, that it could not be but they who had any experience of the grace of God, and of his goodness in Christ, must needs be hungring and thirsting after more communion with God; if you would therefore keep up your hearts close to God, seek for a taste, look out for experimental knowledge; it is this that wil endear God to your souls; If we did labour to set up more precious and high esteem, and hono­rable thoughts of God in our hearts, we should endeavour to break through every condition to him. What is it that draws the carnal heart after the world, but a kinde of sweetness which his earthly distemperate pallate tastes in it? What is it that made Israel long so much to go back again into Egypt? was it not the garlick, and the flesh­pots, and because they had tasted of these, and seen the Land, and the fruitfulness of it? they were going into a Land of which they had heard, but had not seen; therefore they often wished themselves back again; and therefore the Lord commanded Moses to send out some to search the Land, that they might bring of the fruit of it, Numb. 13.21. And they brought a cluster of Grapes, of the choicest to commend the Land. Thus it is with us, whilst we make a profession without experience, it is no wonder that [Page 78]our hearts keep not close to God; we pre­tend to follow God whom wee know not; but the world we know, that is always with us; we have experience of the sweetness of it, and what it yeelds; therefore we cleave more to that, then to the Lord, until he sends us a cluster of the first ripe grapes, some first fruits of the Kingdom of Heaven; If we have not a little of Heaven in our way to Heaven, we shall never seek it with intention of spi­rit.

Eighthly, Labour for a clear sight of in­terest; Pulchrum & meum, Beauty and pro­priety do very much ingage the heart; things that are beautifull are (very much) at­tractive; but if we have an interest in them they seem the more beautiful. 'Tis a great help to consider of the excellency and good­ness of God and of his wayes, above and beyond the World and the pleasures of it; but when we can consider God in relation to our selves, then he is much more comely and glorious; when we can say not only God is good, but My God is good. Pro­priety does wonderfully knit, and glue the heart (we see) to its object in all things; and so it will in spiritual things; an interest in Christ revealed and cleared to the Soul, doth marvellously engage it to him, and quickens it in its acting heaven-ward; see for this [Page 79] Colossians 3.1, 2, 3, 4. If ye be then risen with Christ, seeke those things that are above, where Christ sitteth on the right hand of God; set your affections on things above, not on things of the earth; for you are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, then shall ye also appear with him in glory. The A­postle argues strongly with them unto a Spiritual life, and constant frame of brea­thing after Christ and Spiritual things, from their interest in Jesus Christ, which was very clear, and without scruple to ma­ny of their souls; and we have the same improvement made of this which the Apo­stle exhorts to here, Phil. 3.20. Our con­versation is in heaven from whence we look for the Saviour the Lord Jesus Christ. An in­terest in Christ draws the Soul much to­wards Heaven, to be constantly looking for it, and into it, and this causes the Soul to bend unto it: That Soul cannot be long a stranger to Heaven, who knows a Saviour there: O labour therefore to keep your in­terest clear and plain, if you would keep your hearts constantly active, and yearning towards Heaven.

Ninthly, Follow thy Prayers, and consi­der what becomes of them; if thou dost so, they will carry thee much to God; consi­der [Page 80]in the day what thou diddest pray for in the morning, and in the night what thou didst aske in the evening, and live as one that waiteth for returns; this will be an ex­cellent means to keep thy heart busie with the Lord either in a waiting believing frame for something thou hast sought of God, and is not yet given in, or els in a thankful frame for some answer of prayer. As you are before prayer to sum up your wants, so after the duty consider of your Petitions, and What you have sought of God for the day, and wait for sutable returnes. Hast thou prayed for a holy humble heart, for an active frame of spirit, for strength against such particular corruptions or temperations? how doth the Lord answer thee in these things? What re­turns hath this day brought forth of prayer? if any, then there is way made for another duty of praise; if it hath brought forth none as yet, then there is work for faith to live upon God, and to wait for him untill he re­turn and speak peace. This was Davids ex­cellency when be had prayed, and spred his want before the Lord, he had not done with them, but he waited to see what would be­come of his prayer. Psalm. 5.3. My voice shall thou hear in the morning O Lord, in the morning will I direct my prayer unto thee, and will look up. Here is a double [Page 81]care in praying to hit the mark; to study his wants, and after prayer I will not lose what I have prayed for, for lack of looking after it; I will wait to see what answer the Lord will give to me, according to that Psal. 85.8 I will hearken what the Lord God will speake; and like a beggar that comes to the door and in begging opens his con­dition, present [...]y he listens to hear whether any answer him from within, or what man­ner of return is made; or as a man that hath made an adventure to Sea, waits still to hear what is become of the Ship, whether she came safe to the Harbour, whether she was bound, and he is stil waiting for some good news of a safe returne of adventures; why should not men look as much after their prayers? they are their adventures to Hea­ven, I am sure there are many of them lost for want of looking after; Men think it is enough if they have been a little warmed, or enlarged in the duty, but look not after their hearts nor prayers after, whether God an­swers them or not; and this is a great rea­son of the unconstancy in the frame of the people of God. If we could but follow our prayers as worldly men do their designs, we should seldome let the Lord go out of our eye; if we could but consider our Peti­tions, and our present tempers, and com­pare [Page 82]them, would it not minde us when our hearts are out of frame? this is not the frame of spirit which I begged of God this day, I sought other things of God when I was before him: suerly this is not an answer of my prayers, they are lost this day for ought I can see; I do not find that humili­ty, self-denial, heavenly-mindedness, that watchfullness, zeal, &c. which I prayed for this day. O did I pray for such a cold, drou­sie, dead frame of spirit as now I am under? If these kinde of reasonings were taken up, they would serve to bring our spirits into praying frames again when they are fallen.

Tenthly, Keep an eye and an ear open unto Providences; they will hint much of God to thee; he is wonderfull in his goings; and in every condition if thou art an obser­ver of God, thou shalt find a rod or a staff, and either of these will administer occasion of drawing nigh to God; if thou hast a de­sire to keep the Fire constantly burning upon the Altar, thou needest not to want fuel to keep it alive: every Providence and Dis­pensation of God will (if well and wisely improved) afford thee somthing to keep thy heart flaming toward God.

Eleventhly, Lose not the Book of the Creatures that is alwayes open before thee, and in it much of God to be seen: although [Page 83]he be not fully revealed in them, yet some­thing of him you may finde there the very Heathens saw something of God in Nature, Rom. 1.20. and surely thou maist read enough in the Book of the Creatures to pre­vent those Atheisticall thoughts which a­bound in mens spirits, and are the very flood-gates as I have shewed you, unto pra­cticall wickedness; thon maist suck out something out of one Artribute, and some­thing of another; and although all these are too weak to declare the Father, yet he being revealed in Christ, these may be Memento's to thee, because they are always before thee. I may say as Christ said once, Me you have not alwayes with you, but the poor you have. You have not Christ alwayes nor Saints, nor Ordinances always, but the creatures you have alwayes with you, these are constant Preachers, and therefore fit remembrances. Psalm 19.1.2▪ The Heavens declare the glory of God, and the Firmament sheweth his handy-work; day unto day utereth speech, & night unto night sheweth knowledg David learns much out of this Book of Nature, the Creatures taught him knowledge by conversing with them, and observing God [...]n them; and it is ob­servable, that he mentions such Creatures as are most frequently known, such as every [Page 84]man converses withall; he pitches not upon the great and mighty works of God in the depths, he does not send men to the Levi­athan to inquire for this knowledge; every man cannot find him out; neither does he send men into the Wilderness to find the Lion, or the Elephant, or the Ostridge, or any of those creatures little known to men, neither does he send men to the Seas, be­cause many are strangers to them; nor to the Earth, because the Sea-man who hath lost the sight of the Land, should not say he had lost his teacher; but he sends to the Sky and to the Firmament; this is seen or known by Sea or by Land. But you will say, When the day is gone, then the night wraps up the Firmament in a Mantle, and takes it away from our eyes; what shall we converse withall then? he answers this; Then thou hast the Night; that is a creature; and who-ever thou art, and where-ever thou art, thou hast Day or Night, Light, or Darknesse, and these teach knowledge; thou canst not want an Instructor, or one to minde thee of God, so long as the Book of the Creature is before thee; and this he proves, is never shut night nor day; but alwaies legible, and in every page there is something to minde thee of the glorious God; and surely David got [Page 85]abundance of knowledge and choise af­fections by observing the Creation, and had many sweet frames of spirit, and choise breathings from hence; and when God was about to instruct Job, and to furnish him with an holy and humbling knowledge, he opens to him this book of Nature, and shewed him abundance of his glory there; and although he speaks of many Creatures to whom we are strangers; yet of many again which are not; so intimating that there was enough to be seen of God among the Creatures most usual and best known to us, to mind us, and to affect us with the Majesty of the Lord.

Twelfthly, Compare those daies and hours which thou spendest with God, in thine eye and thoughts, with those which thou spendest without him, and try which of them do bring thee most comfort; examine thy heart in thy bed, at the end of this day; compare a day wherein thou hast walked in a sweet, holy, humble frame, wherein thou hast walked with an active spirit for God, with another day wherin thou hast bin cold and dead, and formal, and carelesse of thy heart, and forgetful of God, and weigh the fruits of these two daies walking together, and see whether there be not a vast differ­ence betwixt these. What joy and rejoicing [Page 86]was in the midst of thy thoughts? those days and hours were sweeter then these which have been spent in vanity; wilt thou not conclude I had more peace with my spirit, and spiritual joy, and rejoicing after every day so spent? yea the very remembrance of those hours doth yeeld som sweetness to me now when I think of them; but these hours which have been spent without God, Oh they are burthensom to my soul when I re­member them; I will therefore return and study to keep close with God, in whom is all my strength and comfort, for it was bet­ter with me then, then now.

Having now finished these three Queries, I come to the fourth and last.

Fourthly, To inquire why the wiseman directs this to the young man rather then any other? Methinks I hear the young ones saying, This is not counsel fit for us; it is a yoke not suitable to our necks; we are tender and not fit for the yoke as yet; hee might well have spared us, and given us the liberty of our youth, before he had put us upon such hard and difficult service as this.

I shall indeavour now to answer such se­cret Objections, and to shew the equity and reason of the Preachers exhortation; and I shall be the larger in this thing, from these [Page 87]three moving Considerations, which have put me on this discourse.

First, Because of that common plea which is found in the hearts of young ones; they say as those did by the Prophet, It is not yet time.

Secondly, Because the Lord hath cast me into a place where there are abundance of young ones, and I fear but a smal company of so many that are seriously ingaged in their hearts to the Lord and to his waies.

Thirdly, Because I find very little incou­ragement from old ones; I see every where that God brings in few of them; they are so setled on their Lees that there is no shaking of them. It is the observation of all men al­most in these daies, that where the Gospel is preached, the success and incouragement is chiefly, if not only, on the hearts of young ones; we see that God puts but little of the new wine of the Gospel into old bottles; they are so tainted with their superstition, their carnal compliance, formality, and luke warmness, that God doth generally cast them aside as unusefull; the time is now coming when the Lord is making good that word, Rev. 22.11. Let him that is filthy be filthy still; Let them that have cleaved to their superstitions and will-worship, do so still; let those who have prophaned [Page 88]Sabbaths, and Ordinances, do so still; and let those who have sate Sermon proof, and Judgement-proof, and Mercy proof, sit so still. Me thinks the Lord is saying so to a­bundance in this place, who have not been moved, nor wrought upon, nor changed by all the gracious pleadings of God in the Gospel; and he is now calling in to himself a generation of young ones to hear his name in this place; and therefore my speech shall be principally to you, the youth of this place to perswade you to set seriously about this work of God, and your poor souls. It is to you that the Lord calls at this time.

Quest. Why should the youth be set a part especially for God?

Answ. For these Reasons. 1. Because God hath made choice of this time, typi­cally in the Law, in the first born, Exod. 13.2. Sanctifie unto me the first born; who­soever openeth the Womb among the Chil­dren of Israel, both of Man and of Beast it is mine. God hath commanded this for himself, because it is the best of our time, as the first born was the prime of the strength, Gen. 19.3. Ruben, thou art my first­born, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Now in regard of this it was ac­counted a great losse to lose the first-born. [Page 89]God puts this as an ingredient into that plague in Egypt, Exod. 4.23. And I say unto thee, let my Son go that he may serve me, and if thou refuse to let him go, be­hold I will slay thy Son, even thy first­born. Oh how do men bring this plague upon themselves, who destroy their first­born? their youth, the beginning of their strength. It is as bad as the sacrifice of the Israelites who offered their Sons and Daughters to Devils.

Secondly, The Lord typifieth this in their first fruits, Exod. 34.26. The first of the first fruits of thy Land thou shalt bring into the house of the Lord thy God: Exod. 22.29. Thou shalt not delay to offer the first of the ripe fruits, and of thy liquors, the first-born of thy Sons shalt thou give unto me. Nay, the Lord was so exact and punctual in this, that he would have no exchange made, Ezek. 48.14. And they shall not sell of it, neither exchange, nor alienate the first fruits of the Land, for it is holy unto the Lord.

Here may be a Query raised, Why the Lord would not sell those, and yet would suffer, nay commanded that their sons shall be redee­med? Exod. 34.20. All the first-born of thy Sons shal be redeemed, and none shal appear be­fore me empty.

Ans. 1. To shew how much Equity and Reason there was for that Law, that it is made here with a proviso against any charg.

2 There was mercy in redeeming the one, and the not redeeming the other.

3 The Lord by suffering the Sons to be redeemed, did injoy the ends of that Law; for they were only redeemed from death, they were still his.

Now I say, as God would not have an exchange in this case, so it is vanity in any of us to think of compounding the business with him; he will have the beginning of thy strength; do not thou say, I wil give him the dregs of it; say not the latter daies are good enough; for he hath chosen the first; and if thou wouldest be accepted with him, observe his choice: Observe the first Offe­ring that we read of, Gen. 4.3, 4. Cain brought of the fruit of the ground an offering to the Lord, and Abel brought of the firstlings of his flock, and the Lord respected him and his offering. One brought fruits, the other the first fruits, and he respected the one, and not the other; and yet this was before the spe­cial Law of first born, and first-fruits; which shews that it was not ceremonial but moral, and so continues for ever, as a standing rule for a creature to offer up the first and choi­cest of everything to God.

Now if Ever.

THese words are some of those which the Lord Christ sigh­ed out, when he beheld and considered the sad and la­mentable condition of care­less Jerusalem; His speech is broken, as if he had spoken out one, and wept out another part of his mind; but [Page 122]such imperfect Language serves to expresse sorrow to the life; It is easie to see the heart of Christ through these Lines, and you can­not but see him here to be a Man of sorrow. Neither are the streams more visibe then the Fountain from whence they did arise; you need not go farre to search for the Head and rise of this River; look but upon the eye of Christ, see where it is fixed, and you shall not more easily see that he weeps, then for whom he weeps; it was for Je­rusalem, who had slighted and forsaken her own mercies, out-lived the day of her Peace, and was now under a double sentence of Death, viz Spirituall and Temporall; and although Jerusalem rejoyced in her pros­perity, yet he that saw what was written over her head, drops these few words (in­terrupted and broken through abundance of tears) to shew, that the ruine and miserie of Her and of poor sinners goes near his heart.

Many things have been proposed and handled from these words, which I shall not now touch. I purpose to mention now no more of that which hath been spoken from them, then will serve as an Appendix to the fore-going Discourse I shal draw up all that I intend in these three Propositions.

1 That the Lord does afford men under the Gospel day or time to make and secure their peace with him.

[Page 123]2 That this is very uncertain (as to us) and unknown, but it often determines and ends whilst the meanes of Grace do continue amongst us.

3 When this day is past and over, peace and the things of peace are hid from the soul.

These three Propositions are built upon these three things, which lye clear in the text. 1. Israel had a day. 2. This day was now past and gone, yet the means con­tinued; the Gospel was not yet carried a­way. 3. Notwithstanding they had the meanes, yet peace was hid from their eyes.

For the First of these, I shall prove, First, that God does give men a day, wherein they have more advantage then at other times, to secure their everlasting peace and inte­rests.

Secondly I shall come to enquire where­in this day does consist; That men have a particular day, is easie to discern from hence that the Lord is so oft urging sinners in Scripture not to let slip the golden time wch he cals the acceptable day, or day of Sal­vation; see what use the Apostle makes of this Heb. 3.7, 13, 15. Does not the Author speak there as if Salvation did depend up­on the improvement of a day? Does he not strongly intimate unto them that there, was no way to prevent their future ruine, [Page 124]but to be careful of their present day! And the Holy Ghost declares the same truth to the same intent by the Prophet, Isai. 55.6. Seek the Lord while he may be found, call upon him while he is near. That exhortation is prest by these two motives.

First, That although the Lord was now to be found, yet there might be a time when he would not be found.

Secondly, That he might be farther off from them then now he was; they would find him at another time as it were out of hearing.

See what use the Saints have made, and what notice they have taken of this Psalm 69.13. My prayer (saies David) is to thee in an acceptable time. He that was resolved to take all advantages in his addresse to God, knew wel enough that this nick of time was none of the least. God loves those who take the first opportunity, whether it be the morning of the day, as Psalm 63.1. or the morning of life, which is youth, Eccles. 12.1. or the morning of the means, who imbrace the first tenders of Christ which are made unto them, as those who were called at the first hour.

Further, see what notice the Lord takes of this, when he answers Christ in this man­ner, Isai. 49.8. In an acceptable time have [Page 125]I heard thee, in a day of salvation have I helped thee. As if he should have said. Thou speedest wel because thou comest in a good hour, in the season of Grace, when I was in the vein to shew mercy; God hath his day of salvation, and his time of hear­ing, and if you wil have it you must come in the nick of time. You know Petitioners must wait their opportunities, they must come in seasonable hours, or else they are lke to miscarry.

This may in general serve to prove that there is such a priviledged day. I shal now open the particulars of it; I shal shew you many helps and advantages that many men now have who shal perish, and many have had who are now in Hell.

First, They have the Gospel preacht a­mongst them, which is the word of Recon­ciliation, 2 Corinth. 5.20. Jesus Christ who is the Mediator betwixt God and Man, is declared, and the way to Life and Salvation by him is preached plainly, that there is no other name given under Heaven, &c. Acts 4.12. It is and hath been often told them, that if they wil be­lieve, they shal receive remission of sins, Act. 10.43. but if not, they shall dye in their sins▪ John 3.18.

Secondly, As Christ is, and hath been preacht amongst such persons, so he is and hath been preacht without any difference or respect of persons; there is no difference put betwixt noble and ignoble, rich and poor, strong and weak, wise and foolish; yea no difference betwixt sinners as to the de­grees of sin, great or smal, from the least to the chiefest of sinners.

The Gospel hath been, or is offered so to men that nothing can exclude them from the benefit of it, unlesse they exclude themselves by rejecting of it. And that I may make this plain, consider

1 They have the same conditions laid down which others have and had, who are now in Heaven; God did not prescribe harder termes to the one then to the other; Believe and repent were the termes which one refused, and the other embraced.

Secondly, They have the same pro­mises to encourage them, which drew them to Christ who are now in his bo­some. I do not say, that they took the same encouragement from such promi­ses; how many souls hath that promise drawn to Christ, John [...].37. He that cometh to me, I will in no wise cast out? and is not this promise in thy book also? How many souls have ventured upon [Page 127]Christ from the support which they had by that word, Isai. 42 3. He shall not break the bruised reede, nor quench the smoak­ing flax? And is not this a word for thee, if thou hadst any will at all to come to Christ?

How many hath that word drawn to Christ, which we find, Isai. 55.1, 2. yea such as could apprehend no good at all in themselves, who upon this word have gone without money in their hand, as boldly as if they had not gone to begg but to buy? And have not all these things been spread before many who are now in hel, to per­swade them to look toward Christ? It must needs be said, that the reason why such came not to Christ, was not because they had no encouragement, but because they had no mind to come.

Thirdly, They have, or had the same ground to believe that those had who belie­ved to the saving of their souls; they had the truth and faithfulness of God, which is the ground and reason of every ones be­lieving. The faith of the Gospel is not a believing that God hath particular­ly elected thee to eternal life, or that Christ dyed for thee in particular; But it is a believing that God is [...]ue, and that the Record which he hath [Page 128]given of his Son is true. From hence we have this expression, John 3.33. He that believeth hath put to his seal that God is true. And unbelief is described notably, 1 John 5.10. He that beleeveth not maketh God a lyar. Not that a Beleever cannot know and believe his interest particularly in the death of Christ, or be certain of Election; but the Gospel cals upon us to prove these things, and infer them by reason and expe­rience. Yet here ye must not think that Faith lies only in assent of the understan­ding only, but also in the consent of the Will; I speak here of it only as it respects the former.

How do many content themselves with giving a general assent to the truth of the word of God, and yet they deny the great and main truths of it, and make God a ly­ar in the great things which he hath spo­ken concerning eternal life! Many men pre­tend that the reason why they stir no more for salvation, is because they know not whether they are elected or not, or whether Christ dyed for them or not. But alas, there is something else really at the botttom. They beleeve not the Record which God hath given of his Son. If they did believe what God hath spoken concerning mens natural and spiritual estates, concerning [Page 129]Christ and sinne, Heaven and Hell, they would look about them; But although these men beleeve not, yet it will appeare that this foundation was laid for them also, even the truth and faithfullness of God, into which the faith of all the Lords people shall bee resolved. God proposed such termes of eternall life, annext a promise to them; The Elect closed with these terms, and relyed on the truth of God to make the promise good, and was not the truth of God engaged as much to the one as to the other, in case they had rested on it?

Fourthly, They have and enjoy the same means. God preaches to them by the same messengers; he does not send one wiser and more learned, or more holy to preach to those who are or shall be saved; and one weake and insufficient, or less convincing to preach to those who perish: But they of­ten heare the same word together from the same person. Christ bids his Disciples enter into the house where the Son of Man was not, as well as in to the house where he was, Luk. 16.5, 6. and Christ wrought the same works before the Pharisees, that he did before the Disciples.

Fifthly, the Gospel in offering Christ unto thee, says nothing of Election, makes [Page 130]no difference betwixt elected & not elected. It speaks not to the Elect as Elect, but as fallen, as sinners, as poor lost undone crea­tures, and so it speaks to thee, and to all. The Gospel says nothing to thee of electi­on until thou hast past over the first work of Beleeving; and if thou art not elected, yet this cannot properly be a reason of thy rejecting Christ; for the Gospel made no difference betwixt thee and Elect ones in offering Christ unto thee. Secondly, nei­ther didst thou consider thy Non-Election in thy rejecting Christ; Who told thee that thou wert not Elected? Nay thirdly, Thou didst think that thou wert Elected, and yet didst not look after Christ.

Sixthly, They have such termes pro­posed, that if they did come up to them, they should be saved: Although the Lord hath purposed not to [...]ave some men, yet we must not conceive that God wills that they should not be saved upon any termes; he wills their salvation so far as they will the terms of salvation. If they would comply with the way and meanes which he hath proposed and prescribed, i.e. Beleeve & re­pent, they should be saved; upon such terms as these God wills every mans salvation. Revel. 22.17. And let him that will, come. [Page 131]if he will come up to the termes of Christ, he shal have of the waters of life, whoever he be.

There is a great difference betwixt Gods willing mans salvation upon Go­spel termes, and his Electing men unto salvation. For whom he Elects, he ab­solutely determines to save out of the good pleasure of his will. He appoints the meanes as well as the end, he re­solves to give faith and Repentance to such, to incline their hearts, and to con­vert them to himself. Thus he wills the salvation of the Elect.

But he wills the salvation of all men otherwise, viz. upon such and such termes. If they wil make use of such meanes as he gives them, and come up to his termes, they shall be saved; other­wise not. Nay, he gives them so much as to leave them inexcusable at the last day, and to make it evident that he wil'd their salvation more then they did. It wil be then clear, that had many men will'd their salvations upon those terms which the Lord did, they had been sa­ved?

Quest. But how does that appear?

Answ. Thus; God was willing to give thee salvation, if thou wouldest turn to [Page 132]him. But thou didst never will it upon such termes. Mat. 13.14, 15. Thou wert willing to be saved, but it was if thou mightest keep thy old Lusts still; thou wouldst not buy salvation at so dear a rate as Conversion. So that we may say, that the reason why many a man is not saved, is not because God would not, but because they would not. There were termes proposed by the Lord, and there was nothing that parted the Lord and them, but their wills. As in the case of the young man in the Gospel, whose e­state parted Christ and him. Was it not his wil that undid him? Dare any say, that if he had come up to the termes of Christ, he had not been saved? Christ made him a firm promise upon a conditi­on which only parted Christ and him, Mat. 19.21. And what was it that undid Israel? Psalm 81.13. Oh that Israel had walked in my wayes, &c. Did Israel suffer because God was not willing to bless and prosper them? Surely no; But because Israel did not seek it in the way which God was willing to bestow it. Had they will'd their peace in the way that the Lord will'd it, they had had it. And so in the Text, did wicked men wil their own salvation, as the Lord does, they should be saved.

Seventhly, They have some inward meanes and helps to make their day of peace the cleerer. The Spirit of God does strive with them in his word and works, and sollicites their return, but they will not obey it. Gen. 6.3. Thus the Lord strove with the old world until he was weary. This was it which Stephen char­ged upon the Jews, Acts 7.51, Ye do al­ways resist the Holy Ghost. To this we may add that of 1 Pet. 3.18, 19. God did not onely preach by Noah whilst he was preparing the Arke, but by his Spi­rit also, convincing them of sinne, and warning them to repent. Now that you may see how farre the Lords affords inward meanes as well as outward to many that perish, I shal lay down these few particulars.

First, He inlightens their understand­ings which before were wholly darkned, and gives them the knowledg of many Gospel truths, yea sometimes in such a manner and measure, that they are able to teach and instruct others, and to tel others what is to be done, when yet they themselves wil not doe what they direct others unto, Rom. 2.19.20. Thus Judas and Demas had such gifts and knowledg, as made them for a time serviceable to [Page 134]others, yet they served not the interest of their own souls.

Secondly, He shews them the equity of his wayes, so that he cannot but con­fesse that what the Lord requires is just and reasonable, and so also what he threatens, and yet they have no wil to do the same, Rom. 1.32. The Heathens were convinced that God would judge their wayes, and he would punish them with death, and they could not deny the justice of this sentence; How much more are many convinc'd strongly of this, who live under a searching Ministry? To this we may adde that of Rom. 2.18. Thou approvest of the things which are ex­cellent. God inlightens them so far that their judgements are for him, though their affections are for the Devil and sin.

Thirdly, He moves so far sometimes until he stirre up some kinde of resolu­tions in them, and Conscience grows so hot that nothing wil quiet it but ma­king of promises to do something in answer to such Convictions, Acts 24.25. Thus Felix quieted his Conscience when it was in a flame, by telling it he would hear Paul and it another time.

Fourthly, He moves so strongly upon the heart of a sinner, that he cannot be quiet unlesse he do something for the present in obedience to that word which is set close to him by the Spirit of God. Thus Herod heard John Baptist, and did many things, Mark 6.20.

Fifthly, He squeezes a sweetnesse out of his wayes upon their spirits some­times, so that they are convinc'd that it is good following of God. Thus the stony ground received the Word with joy. Matth. 13.20. And They tasted of the heavenly gift, Heb. 6.4. They had some peace in their spirits, and comfort in the hope that sin was pardoned, and this seemed a sweet thing to them.

Sixthly, He gives them some taste of the powers of the World to come, as Ba­laam had, Numb, 23.10. He had strange Convictions of the povvers of the World to come. He [...]avv that a mans happinesse did not lie in the things of this life; But there vvas another life vvhich vvas prin­cipally to be cared for, and look't after; He knevv that the people of God had a happinesse reserved for them in that life which was more then all the pleasures of this. He knevv that they vvould be the happy men vvho had feared and loved [Page 136]the Lord, yet he loves not them although he desired their Condition; He would have cursed them for wages, yet he desired to be blessed with them. Thus you see God goes farre to stirre those who are not saved.

I have now shewne you wherein a wic­ked mans day consisteth, and how farre it does extend, to outward and to in­ward helps and meanes; whilst these things continue which I have shewed you, it may be sayd, It is day with them.

But as this day of theirs seemes to be some what cleere in respect of meanes; yet it is a very uncertaine day, whose length is onely known to the Lord. For he causes the Sun to rise and set at his pleasure; And although wee cannot by the exactest Calculations finde out precisely how long or short this day is to particular soules, yet we may lay down General Rules, and make such Scripture proposals, as may help men very much in judging concerning this Gospel day; at least I doubt not but to shew you so much as will cleere this truth, or Second Proposition, That a sinners day may end whilst he injoyes the outward means of grace.

Sometimes the Lord brings the nigth [Page 137]upon a people by taking a way the means of grace wholly from them. When the Sun sets, it must needs be dark; and if the Gospel were taken quite a way, he world would be as dark as Hell. But I intend not to insist upon the proofe of this. I shall grant that a sinner may have all the choyce outward helps that can be in­joy'd continued to him, and yet this day may be over. And that will appeare

First, Because God may withdraw the Convictions of his Spirit from him, not­withstanding he injoyes the word; the Lord may say, as Gen 6.3. My Spirit shall strive no more with this man: And alas, when God hath withdrawne his Spirit from the world, to what purpose is it?

Secondly, No onely so, but the Lord does hold them from seeing and under­standing those things which concern their peace, as he held the Disciples from knowing him whilst he talked with them; so does he these men from know­ing any thing savingly. Rom. 11.8, 10. God hath given them a Spirit of slumber, &c. When God hath plainly convinc'd of the truth of his Gospel, and sollicited their returne by many morall perswasions, and stirrings of Conscience, and they will not receive the truth in the love of [Page 138]it; He then does not onely withdraw the light which shined convincingly upon their Consciences, but he dos hold their eyes from seeing, or puts the truths of his Gospel into such a dress that they should mistake them. Therefore sayes Christ, Matth. 13.11, 13. I spake to them in parables. Thus says the Lord to his Word and Messengers; Go and speak to such a people concerning their peace; but I wil cast such a vayl upon plaine truths, that they shall not understand what is plainly spoken to them for their good Compare Isai. 6.9. with Isa. 29.10. and tel me whether God does not take up such resolutions as this, That the people who would not see at one time, shal not see at another. And how farre are such a people from night, judge you?

Thirdly, He sometimes hardens their hearts, and makes them heavy by that word which in it self is a word of heal­ing and softning. He hath said, the word shall not go forth in vaine, and return emp­ty. It shal do something, either as a sa­vour of life or of death; but because they have refused the word as it offers life, God in just judgement makes it a killing word to them: as we may see Isaiah 6.10. [Page 139]it is a sad thing when the Lord shoots the Gospel as poysoned arrows against the soul, which wil surely kil; yet this the Lord often does against such as have rejected the saving offers of it; as we may see, Isaiah 28.12, 13. The Lord gave them line upon line, and precept upon precept, that they might goe, and fall back­ward, and be broken, &c. But the Lord ne­ver deales thus with a people, but for sins against his word, that he might by his word punish their disobedience to it.

Fourthly, He delivers them up to their own carnal loose hearts to commit sin with greedinesse, Rom. 1.28. As they did not like to retaine God in their knowledge, God gave them over to are probate mind, &c. When the heart is once grown hard and fat, that Convictions and Reproofs come not at it, or when it is past feeling, as they were who are mentioned Eph. 4.19. the next thing is a giving up of them­selves to all wickedness; When God gives men over to their lusts, men wil quick­ly give themselves over to them. You have a very ful place, which shews that God does thus give up some men. Se­condly, Why he does it; and Thirdly What the effect of this is. Psalm 81.11, 12. It is said, that God gave them up to their [Page 140]own lusts. Secondly, The reason of this is, Because they would not hearken to, and em­brace the Lord and his counsel. And thirdly, The effect of this was, they walked in their own Counsels. The raines were no sooner laid on their necks, but they ran away from God.

Fifthly, God goes so far with some, that he wil not punish them for sinne here; he wil not lose one stroak more upon them, he wil not afford them those outward means of humbling which he affords to many others. As he says of Israel. Hos. 4.13, 14. Your daughters shal commit whoredom, and your spouses shal com­mit adultery; I wil not punish your daughters when they commit whoredom, nor your spou­ses when they commit adultery. Oh it is a sad judgement, and a dreadful, when God says of such a soul, I wil not visit him here for sin, let him be unclean stil, let him be a vile wretch stil, a drunkard, a lyar, a blasphemer, a Sabbath-breaker stil, I wil seem to take no notice of it, I wil not reckon with him til I have him in Hel, and then I wil reckon with him for all together. Acts 14.16. Acts 17.30. Let him go on, and prosper, and florish in his body, and estate, he shal not be crost as other men are, that he may bless him­self [Page 141]and fal. It is one of the saddest and sharpest of the judgements of God that can befal a poor creature, not to feele the smart of sin here. To lye under this judgement, that he shal finde the sweet of sin onely. Oh let me tel you, it is a great and manifest token of Gods dis­pleasure, and that he is implacable when he suffers thee to go on quietly in a way of sinne, and neither smites thee by his word, nor yet by his providences, but lets all things go to thy mind, and thee go after thy lusts.

Sixthly, God gives them up to strong delusions, so that they who would not believe the Word and Conscience when they spake truth to them, shal aster­wards believe every delusion of Satan, every forgery of their own corrupt hearts, and every deceit of sin. See that of Isai. 66.4. I will choose their delusions saith the Lord, because when I called they did not answer, but chose the thing in which I de­lighted not. This is a dreadful place for such as wil not hearken to, and obey the truth, when they are convinced of it; see another to confirm this, 2 Thes. 2.10, 11. Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusions [Page 142]that they should beleeve a lie, that they might be damned, &c. Oh such a word should make men upon whose consciences God is stirring, afraid to dally with it. May not the Lord say to such, If you wil not listen to the truth to day, you shall listen to a lie to morrow? I will give Satan leave to tempt, and I will give thee up to beleeve whatever he shall propose; Because thou wouldest not beleeve me for thy good, thou shalt beleeve him for thy hurt and ruine.

Seventhly, They may and do often fall back from most or all of those Con­victions, which they had upon their spi­rits of the things of God, which I menti­oned before, whilst the Spirit strove with them: as for example;

First, For the knowledge which they had of the truth of God, they may be­leeve manifest lyes, in opposition to them, 2 Thes. 2.11.

Secondly, Their Judgements may be so corrupted, that they may passe against those things which they did approve of; they were in their Judgments for holi­nes, now they may be for sin. Mal. 3.15. They call the proud happy; and whereas be­fore they did approve of things which are excellent, yet now they thinke it a [Page 143] vaine thing to serve the Lord; and they say with those Apostates Mal. 3.14. What profit is there in serving the Lord?

Thirdly, Whereas he had some con­victions under the Word, and he made many promises to reforme, yet now he may be past feeling, as they were Eph. 4.19. His Conscience is past all tenderness and remorse, and he is seared with a hot iron, 1 Tim: 4.2.

Fourthly, He may lay afide that which he had taken up of the form of Godli­ness; whereas while God followed him with Convictions, he used to do some­thing that savoured of Religion, and to associate himself with those who made a profession; but now let them goe by themselves, he is not to be found amongst them. Mal. 3.15, 16. As soone as the Prophet had taken notice of the aposta­cy of some, he adds presently; Then they that feared the Lord spake often together: As if he should have said, You might af­terwards have found the Saints by them­selves; these men were not to be found in their meetings.

Fifthly, Whereas he had a sweetness in the performance of duty, he forgets that, and returns to lick up his old vomit again, and that is sweeter to him then [Page 144]ever Religion was; and the reason of this is, because he had pleasure in un­righteousness, 2 Thes. 2.12. And although they might forget this pleasure while Conscience was heated, and find some pleasure in the waies of God, by the al­laying this heat of Conscience; yet Con­science being quiet and cool again, they lose the pleasure which they apprehend­ed in the ways of God, and imbrace the pleasures of sin afresh.

Sixthly, Whereas they had some Con­victions of the powers of the World to come, and some sad thoughts of Eterni­ty were darted into their spirits, that they could not be quiet, the love of the present world, the profits, pleasures and honours of it eat up all these, and they forget that there is such a thing as Eter­nity to be provided for, and they live only as if they were to live to this pre­sent World.

Seventhly, Such men do not only fall back from their Couvictions, and seem­ing work of Conversion, but they go forward in wickednesse, perhaps not known or practis'd by them before. This we find mentioned, 2 Pet. 2.20. Ifaster they have escaped the pollutions of the world, [Page 145]through the knowledge of our Lord and Saviour Jesus Christ, they are intangled therein and overcome, the latter end with them is worse then the beginning; for &c.

Men that have gone far in a profession of Religion, and seemed to have some power upon them to reform them, yet the Corruption of their wils overcom­ming the light and Convictions which were in their Consciences, and finding themselves at liberty, they are more vile then ever. They are worst at last, as is not onely asserted here but, in that Parable, Mat. 12.43.44.45. If the un­clean Spirit be cast out by the power of Conviction alone, he will returne to his old habitation, he will come and see who keeps house, and if it be empty in respect of grace, and garnished only with a profession, and with natural abilities, he will enter againe, and he will bring company enough to guard for the fu­ture, and they shall be none of the best, seven Spirits more wicked then himselfe. Perhaps hee was a drunkard, or swearer, or Sabbath-breaker; But as he troubled himself about Religion; so hee trou­bled not the professors of it. But if he fal back to these sins againe, its ten to one but he proves a scoffer or a persecutor [Page 146]of the wayes and people of God. See an instance, Mal. 3.14. There where some who pretended to holiness, but when they fel off, Obs. First, They did not onely lay aside such duties, but struck at them. Secondly, They scoffed at such as walk­ed humbly with God. Thirdly, They joyned and so took part with the worst of men. They call the proud happie. Apostates seldom stand as Neuters.

Thus I have I hope cleered the two first propositions, you have seene it both day and night with the wicked. I come now to speak of. The Third Proposition, viz. That when this day is past and over, the things of peace are hid from the soul. This is so easily deducible from the two former, that I need not speak much to prove it. If a day be set to treat with persons, and upon terms to conclude a peace, if they stand out this day, and do nothing, the Commission is out of date. Thus says the Lord, I gave Commission to my Messengers, to Conscience, and to the Word, to plead and strive with you about an agrement, and ye would not; Now the time is over, Conscience and the Word have no Commission to treate with thee againe; for I am resol­ved against peace now.

Thus God dealt with Jezabel, Rev. 2.21. I gave Jezabel space to repent, says he; But she repented not; I am now re­solved to take another course with her, I will call her, &c. If the day end any way, Peace must needs end with it. When God workes as I have shewne you, and they come to that passe, as hath beene decla­red we may easily Conclude, Peace is hid.

First if God withdraw from the soule, and give over stiring, Corruption must needs carry it. When God takes away those Convictions which did restaine and bridle the man, he will doubtlesse then follow his own lusts, and take fil of sinne, commit it with greediness. But you see it evidently, God hath said, my Spirit shall not alwayes strive with man; Such a man hath desired to enjoy his Lusts quietly, and I am resolved he shal have enough of it; and where wil such a man stop, whom God wil not hinder? or when wil he returne, whom God will not draw? Corruption will doubt­lesse Lord it in such a soule.

Secondly, If the Lord leave stiring wtth the soule, Satan wil have his wil upon it. If the Lord withdraw his in­ward workings, Satan wil draw neere, [Page 148]and he will fill up the House; If Christ rule not, he will. Paul sets out the Con­dition of poore souls who are without Christ thus; 2 Tim. 2.26. Satan leads them Captive at his will; and Eph. 2.2. He says they walk according to the Prince of the pow­er of the Ayre (i. e.) according to his mind. This is the Condition of every Naturall man. Satan hath goten such a power over them, that they doe what he Com­mands. But besides this power which Satan hath in men naturally, here is a Judiciary delivering up of Souls to the power and will of Satan when their day is over. Many who are under the first power of Satan may be recovered, but such as come thus under his power are irrecoverably lost and undone, 2 Cor. 4.3.4. If our Gospel be hid, it is hid to them that are lost, [...]. Not to such as are lost in Adam, as all men are who are na­turally in a lost Condition, of which yet some at least shall be repayred; But such as are appointed to be destroyed, who are lost past Hope. In a word, when a mans day is over, he is lost, and peace is hid from him upon a twofold account.

First, In respect of God. He with­draws the light and resolves never more to have to doe with such a poore Crea­ture [Page 149]in a way of mercy, never to whis­per one word of conviction, or of Counsell more to him concerning his soule, and then he that is filthy must needs be filthy still; who will be faith­full to that mans soul, or shew him the misery of his Condition or the folly of his waves, whom God will Counsell no more? The Sunne is set, and the day must needs be done.

Secondly, The day being done, peace is hid in respect of himself, because he had no eyes to see the things of peace; They were but shut before, either out of prejudice, or neglect, or wantonness, but now they are put out, or sealed up, so that they shal be opened no more; and then although the Sun shine never so Bright, yet the eyes being put out, he lyes under an impossibility of seeing the things of peace. This is as clear as the Sunne when it shines, from that of John 12.39, 40. Therefore they could not beleeve, because he had blinded their eyes, and hardened their hearts, &c. Thus the day of grace and peace you see may be over unto men, although the Gospel in re­spect of the publique administrations doe continue as clear as ever. Thus we finde it was with some of the Jewes in [Page 150] Isaiahs time, as I have shewn you from Isa. 6.9, 10. Yet was he the most Evan­gelical of all the Prophets. And thus it was in Christ's time; many who lived under the Richest dispensations of the Gospel (who heard and saw Christ, who spake as never man spake, and did what never any did) yet were past seeing, and Christ saies expressely at last, That he did not intend that they should see, Mat. 13.10, 11, 12.

Before I come to apply these truths which have been proved, I shall clear them from some mistakes or misappre­hensions which might arise.

First, Some will say, Does not that which hath been spoken strongly infer that Christ died for all?

Answ. The Gospel hath plainly and fully declared that Christ died for sin­ners, and all sinners without exception are invited to come to him, and take freely of the waters of life, and the promise of Acceptance is cleare. None shall be re­fused who will come to him. So that up­on this account we have as much liber­ty in preaching the Gospel, and can give as much encouragement to sinners, as if we did preach universal Redemption; for then men could have no surer foot­ing [Page 151]for faith then the word and promise of God, who cannot lie, and this word they have now; He that beleeveth shall be saved.

Secondly, Who can say that Christ died not for him in particular? thou hast no Negative; But the Lord hath left thee a foundation for hope, yea and for strong Confidence, if thou doest not turn thy back upon Christ. That he died for sin­ners, is clear; that thou art one is as plain; and if thou approvest of the terms of the Gospel, if thou desirest to partake of the benefit of his death upon the terms of Beleeving and Repenting, thou maist undoubtedly have it. If thou wilt come, God keeps open house, and thou maiest assure thy selfe of thy welcom. So that as to thy encouragement to come in to Christ, it matters not whether he died for many, or for all; or whether for thee in particular or not; for with­out all dispute He came that all they that Beleeve might be saved: And they who say that Christ died for all, ac­knowledge that his death saves none but upon these terms. If thou hast a will to Beleeve and Repent, thy encourage­ment is as good as any can be given thee: But if thou hast no will to these things, [Page 152]it is no matter whether he dyed for thee or not, for thou shalt be damned with­out all Controversie. He that believeth not shall be damned; so say we, and so say they who believe that Christ dyed for thee in particular.

Secondly, But does not this which hath been said suppose that man hath a free wil, and power to believe and re­pent, and convert himself? Because you say he may be saved, if he wil come up to the terms proposed.

Answ. No. This Doctrine which hath been delivered, hath no such foundation. But I shal lay down as safely and as cau­tiously, yet as plainly as I can, what we are to conceive of the abilities and wil of man in this point.

First, It supposeth that men who pe­rish do not do what they can; they do not exercise and improve that power which they have. I suppose the difference betwixt Natural and spiritual abilities is discovered in the Parable of the Ta­lents; He that had the single Talent hid it, when they who had double Talents improved them. Mat. 25.20, 24. Al­though we may by following Scripture expressions safely say, that the Natural mans Abilities fall short in spiritual [Page 153]performances, yet we cannot say, He hath no power at all in these things. He may do more good then he does, and he may do that which he doth better, al­though he can do nothing well. It is very hard to say how farre he can goe, although we can shew how far he cannot go. The abilities of nature must be left like a Terra incognita which hath not bin travailed over; Because never any natu­ral man did go so far as he was able to go for God.

Secondly, It supposes that no man did ever perish who did his utmost to lay hold upon salvation by Jesus Christ. He who hath given such encouragement, as to say that he would not break the brui­sed reed, nor quench the smoaking flax, wil not refuse any who have laboured with all their might and strength to come to God by him. He that says, he will in no wise cast out them that come, doubtless will not cast off those who take such paines to come. He that hath said to sinners, James 4.5. Draw neere to me, and I wil draw neer to you, wil also make it good, and meet those more then half way, as he did the prodigall Sonne, who de­sire to return to him. We have a nota­ble scripture for this, Jer. 30.21. He [Page 154]shall approach unto me; for who is this that engageth his heart to approach unto me? As if the Lord had said; Do you not see how such a one tuggs and labours with his heart to draw it God-ward, and yet complains that when he had done what he can, all wil not do; his heart is ful of backsliding. I wil not suffer such a poor soul to stand off; I will cause him to approach. God hath made an abso­lute promise to those who labour for Heaven, and take paines as it were for life, Hosea 6.3. Then shal ye know if ye follow on to know the Lord, &c. And the Lord says elsewhere: Then shal ye find me, if you seek me with all your hearts.

Object. But you wil say; is it not said Luke 13.24. Many shall seek to enter, and shal not be able.

Answ. It is said, many shal seeke, not strive, (i. e.) they would enter if it could be with ease. The soldier who dare not or wil not venture his life in a storme, would seek for a way to enter without la­bour or hazard.

Secondly, Many may strive (as wel as seek) but not to the uttermost; and they have no reason to charge God with the loss of their souls, when they have not put out their abilities to the utmost.

Thirdly, Many strive much, but not in Gods way, as the Scribes and Pharises did, and as the Papists and many Legal persons do, who do not strive in Christ and for Christ. But there was never any that did his utmost for life in the Gospel way, that did miss of it.

The Lord did never give any poor soul occasion to say; Lord, thou hast pro­pounded such a way for poor sinners to come to life and salvation, and thou hast commanded us thus to seek it, and be­hold I would, but thou wouldest not; I have done my utmost on my part, but thou hast failed on thy part.

Thirdly, It supposes that no man did perish for want of power, which had a wil to Believe and repent. When ever the wil of a poor Creature did come over to God, there did alwayes come with it a sufficiency of grace to lead him through all the works of grace. Al­though there were not abilities suitable to the wil, yet they were some way sui­ted to the work of Conversion. Not that I do think with some, That the wil of man moves first in the improve­ment of his abilities, and that the Lord then steps in with more grace & strength as a Reward of this. But I believe that [Page 156]God does by his special grace move the will, and sets that (with what he hath given already) to work, and where he doth by his free grace excite what he hath already given, he doth assist that with more. God is first in the work of Conversion, and his grace moves the will; Psa. 110.3. In the day of thy power thy people shall be willing. And when God doth begin in the wil to move that to­ward Christ, he wil not suffer the work to fail for want of power to carry it on. God never starves his own work. Phil. 2.13. He worketh in you to will and to do: There is a necessary Connexion betwixt the wil and the deed. If the Lord (in his free grace) give the Will, he wil enable to do, if not what we should, or would, yet what he wil accept of.

Fourthly, It supposeth thus much; that it matters not whether thou hast such a power to Believe and Repent, which some plead for. For if thou hast a Wil to Believe and Repent, thou shalt not miscarry for want of power. Follow thy wil, and thou mayest expect power confidently from the Lord. But if thou hast no wil toward these things, and art resolved not to make use of what thou hast, it is no matter whether thou [Page 157]hast more or lesse. If thou hast no power of thy self, yet if thou hast a Wil, the Lord wil not let thee stand out for want of power. And if thou hadst all this power in thy hand, and hast no wil to employ and improve it for thy soul, it is all one as to thy salvation. Thou shalt perish.

Fifthly, It supposes that the Lord doth not condemn men for what they can­not do (although they cannot doe what he commands) but because they wil not. God commands thee to Be­lieve, to repent, to be humbled for thy sins, and to make thee a new heart, to forsake thy very evil thoughts. Thou canst no more do these things, then the Blackamore can change his skin, or the Leopard his spots, Jer. 13.23. But this is not that which will damn thee, that thou canst not do them, but this will be thy condemnation, that thou wouldest not do them?—It is true; if thou wert sen­sible of thine inability, thou mightest plead a cannot now, and make good use of it thus; Lord thou hast commanded that I should keep thy righteous judgements. But I cannot. Oh that my ways were so directed, &c. Thou hast comman­ded me to make me a new heart, Ezek. 18.31. [Page 158]But I cannot. Therefore Psal. 51.10. Create in me a new heart, and renew aright spirit within me.

Thou hast commanded me to Believe, but Lord I cannot, I find abundance of base unbelief within me, Mar. 9.14. there­fore Lord help my unbelief. Thou hast com­manded me to wash and make me clean, but I cannot; I can as soon wash off the spots from the Leopard; Ez. 36.25. Ther­fore sprinkle clean water upon me, and I shal be clean; wash me, and I shall be whi­ter then snow, Psalm 51.7. Thou hast commanded me to love thee with all my heart, and with all my strength; But I can­not; I find much of the love of the world creeps into my heart, and intercepts my affections, and I am ful of Backslidings. Jerem. 32.40. Therefore Lord put thy Law in my heart, that I may not depart from the; in a word, Thou hast commanded me to cease from evil, and to do good. But I cannot, for I finde (Rom. 7.23.) a Law in my members rebelling, &c. There­fore Lord deliver me from the sin of this body, or from this body of sinne. This is the use thou shouldest make of thy cannot, and thus improved and pleaded out with God in time, it might be of singular advantage to thee. But it [Page 159]wil be vaine to think to lay up this plea by thee until the last day, and to think to stop Judgement by it then. For the Lord wil proceed with thee up­on other termes, and so wil frustrate such a plea as this is; For he wil not condemn thee because thou couldst not, but because thou wouldst not believe. And when thou art found guilty of stub­born and wilful disobedience, it wil be in vain to plead inability. Thy weakness was the reason why thou couldest not believe; but it was not the reason why thou wouldest not believe. If ever thou wouldst have pleaded insufficiency, thou shouldst have done it whilst there was time for it, when it might have been re­moved. The business then to be proved wil be that thou wouldst not believe, and for this thou shalt be condemned. John 3.19. This is Condemnation that light is come into the world, and men love dark­ness more then light.

Sixthly, It supposes that a mans can­not is from his VVil not. Therefore he cannot because he wil not. There is a Twofold Cannot in unbelievers. A first and a second. The first is while the day of grace does continue, of which I am now to speak, and this is from his cor­rupt [Page 160]will. While God is offering to him termes of peace and reconciliation, he is wilful, and shuts his eys, and ears, and wil not see nor hear what is for his good.

There is a second Cannot which fol­lows this, a Judiciary Cannot. When man hath shut his eyes, and therefore could not see the things of his peace, the Lord seals them up, and says, From henceforth thou shalt not see any thing for thy good; this is a dreadful Can­not, and when men come to this, they are almost in Hell. But I am to speak of the former of these, (which is so much the more fearful because it leads to this) the Cannot which arises from a mans own wil: the wil and affections blinde the Understanding, and therefore he can­not see; The corruption of mandoth most of all appear in his wil, for this is the very seat of it, from whence it issueth forth into every part of him, and defileth the whole man; the will is the Ring­leader in good or evil. And that is not misled by the understanding, until the understanding hath been seduced by that. A man is first prejudiced against spiritu­al things, he wils them not, and there­fore he sees not the excellency that is in [Page 161]them. Thus the will blindes the under­standing, and that leads the will aside, and so the blinde lead the blinde, till both fal into the d [...]tch. Thus we see daily by sad experience, how mens pas­sions or interests do blinde them, that they do not see things as they are. Men love or hate things, and then they judge them to be good or evil according to their affections.

The Natural man hates the wayes of Godliness, and then fancies them to be hard and unpleasant; he judges them foolishness, because they crosse his lusts, which have gotten his affections, and therefore he cannot receive them. A­gain, he loves his lusts, and therefore he fancies that they are comely and plea­sant, he is not willing to see the defor­mity of sinne. Like some fond Mother, who do ates so much upon her childe, that she wil heare no evil of it; she is so blinded by affection that she cannot see faults. Thus it was with Balam, who (although he had assurance that Israel should be blest and not curst) would faine perswade himself (through the extream love of the wages of ini­quity) that he might curse Israel from such or such a place. So also is it with [Page 162]men, although the word of God flie in their faces for sin, and tels them, that if they let it not go, their souls shall go for it; yet the love of sin and their ex­tream unwillingness to part with it, puts them upon studying some excuse or other for it, and they would fain perswade themselves that there cannot be so much danger as is pretended in keeping this or that sin. So that the reason why they see not the evil and danger of sin, is because they are not willing to see. They are not willing to see what surfet­ting and drunkennesse will cost them, that they shall have hunger and thirst for them in Hell. They do not willingly see what the Lust of the eyes, the Lust of the flesh, and the pride of life will cost them; that those flames of Lust shall be turned into flames of fire.

They are loth to see what covetous­nesse, pride, or oppression, &c. will come too, and therefore they consider not the danger and nakednesse of their poor Souls. And who is so blind as he that will not see? Surely such a blindnesse cannot bee pleaded before the Lord, When a man is corrupted in his affecti­ons, it is hard to set his judgement right; For such a man wil see nothing that [Page 163]might weaken his former opinion. Thou lovest thy corruptions, thy bosom lust; the Word bids thee cut it off, if it were a Right Hand, and pluck it out if it were a Right Eye▪ nay it bids thee do it with­out d [...]lay. The Divel perswades thee that thou needest not be so strict, thou maiest spare one Lust, the Lord wil par­don thee in this one thing, or if thou must cast it away, it is time enough yet, hereafter wil serve the turn. Now al­though the Scripture be plain; and rea­son tels thee, that if it were possible for thee to be saved, and yet to keep one Lust, or that another time might serve turn to part with it, yet it were the sa­fest way to part with every Lust, yea and that presently also; yet the Love that thou bearest to thy Lust does blinde thee, so that thou wilt see or hear no­thing to the prejudice of it. Thou art like the deaf Adder that stops his ear, and refuses to hear, Charm the Charmer never so wisely, Psal. 58.5. Some say of the Adder that she is deaf on one Ear, and stops the other to prevent charming: others say that she lays one Eare close to the earth, and stops the other with her Tayl.

It is true thou canst not heare. But what is the Reason of it? is it not be­cause thou hast stopped thine eare; And thou canst not see; but is it not be­cause thou wilt not? thou hast shut thine eyes. But wil this be a good plea?

It is observable that two Evangelists quoting that passage in Isaiah Chap. 6.9. The one says, Joh. 12.40. They could not because he had blinded their eyes, &c. But another gives the reason of it from their unwillingness to imbrace the truth Math. 13.14, 15. For their eyes they have closed &c. So that laying both together, It is plain, that sometimes men cannot because they will not: sometimes againe they cannot, because God says they shall not. But the second is a punishment for the first.

Thus farre I have shewn you what kinde of Natural abilities this doctrine supposeth in the Creature; I shal adde a few things to shew you what kinde of freedome it supposeth in the wil.

It supposeth that the Lord leaves the Will free, I mean the wil of the Naturall man (i.e.) he dos not determine or incline them to Evill, but leaves them to their own choice, whether it be of good or evill, of life or death, light or darkness. [Page 165]if he should move them to Evil, that could not be true of the Apostle, James 1.13. God tempteth no man to evil. Therefore the Lord tels Israel that he had set life and death before them, that they might choose one. And the reason why men do not choose life when it is set before them rather then death, is not because the wil is not free, but because it is cor­rupted and depraved; For without con­troversie the Wil is so farre free, that what ever a man wills or chooses, he does it freely, the will cannot be forc'd. But let me not be mistaken here, as if I were pleading for that which some do make to be the liberty of the Wil. They would have the Wil of man to be free from corruption, and void of Enmity to God and his ways, and to stand in­different betwixt good and evil. Now I do not say that the Wil of man is not corrupted; but I say that the Wil hath an Essential Freedome; and this may very wel be; for it may be more prone to Evil then to good through corrupti­on, and yet loose none of its Essential Liberty.

Consider therefore the Freedom of the Wil does not consist in an indifferency to good or evil, as some would have [Page 166]it, who place the Will of man Natural­ly betwixt these two without any incli­nation to one more then to another. And indeed, they who lay the whole weight of Salvation upon the Will of the Creature, must prove this, or they prove nothing: For if mans Salvation does depend wholly upon his will, as to the perfecting of it, and that Wil be by­assed by Natural Corruption, there is great and eminent danger of such a mans miscarrying. But although the Wil be left free, and not determined to Evil by the Lord, yet I shal shew you that there is no such freedom of Wil as many men dream of, viz. Never any man did stand equally poysed betwixt good and evil.

First Dem. Adam in the state of Inno­cency had freedom of Wil, if ever any had it, yet he did not stand thus at an indifferency betwixt good or evil. But with the liberty of his Wil he had a ho­ly inclination to good. He had a holy disposition to good, yet withal a power to choose the contrary. And this incli­nation to good, was of the perfect free­dom of his Wil. But if the freedom: of the Wil did consist in an indifferency to good or evil, then it must follow, Either that Adam had not a free Wil, or [Page 167]that Adam had not the Image of God. For such an indifferency to good or evil, could not consist with the Image of God. For wherein was he like to God, if not in his Wil? And if that were inclined no more to good then evil, wherein was he like to God? surely he stood inclina­ble to good, although not unchangably; so that although there was a holy dispo­sition in Adams heart to good, yet this did not take away the freedom of it; he willed good the more freely; and for evil he had a liberty to choose it, as he did being tempted.

Secondly, Man in his fallen estate hath not such a kinde of freedome of Wil as consisteth in the indifferency of it to good or evil. For besides the liberty of his wil, there is corruption in it in­clining and byassing it to Evil, which yet he freely wils. And that there is such corruption in the wil of man, is plaine, in that the Scripture excuses no part, and principally it charges corrup­tion upon the VVil. Nay to shew how much the VVil is inclinable to Evil, he cals the Lusts of men the VVils of the flesh and of the minde, Eph. 2.2. in­timating that such abominations as they have lived in, had their rise principally [Page 168]from the corruption of the Wil, which did lead to such things. Hence I sup­pose it is that evil things are called our own things, and the ways of sin our own wayes, Acts 14.16. He suffered all Nations to walk in their own wayes, (i. e.) in wayes of sin and vanity. Hence also the Lusts and loose practices of the Gentiles are called the Will of the Gentiles, 1 Pet. 4.3. To shew that their very hearts and affe­ctions were in such ways and works, and that what they did was not so much from any thing without, as from the strong and steady bent of their own Wils: Nay the Apostle to shew more fully the corruption of the Wil, makes but one wil betwixt carnal men and the devil, Ephes. 2. Compare the se­cond verse with the third. He sayes in one, they walked according to the course or inclination of the World, and in the other he says, they walked according to the Prince of the powers of the Ayre; They fulfilled the Wil of the devil and their own at once; And indeed Natural men do incline to evil as he does, only their wils are chan­geable and may bow towards God, but his is unchangably fixed on evil: so that by this it appears the natural man hath no such freedom or liberty of Will as [Page 169]as was mentioned. God hath left it free, but his own corruption hath not left it indifferent to good or evil, but strongly inclines it to the latter: And if the natural man stood in such an indiffe­rency to good or evil, it is very strange that the Holy Ghost should speak so of the whole lump of Mankinde, Rom. 3.10, 11, 12. There is none that seeketh after God: there is none that doth Good, no not one. It is strange that none should choose the right way, if they stood all in­different.

Thirdly, We see the renewed man stands not in such an indifferency; For grace which does not destroy the liber­ty of the wil, inclines it to Good. We find that the wil renewed is the very seat of Grace and holiness, Rom. 7.18. To will is present. And the same Apostle says, With my mind I serve the Law of God. Surely by his minde he properly means his will: that was strongly moved to­wards God, and he could see grace there, although he could see it no where else, ver. 18. In my body dwells no good thing Saints see grace in their wils, which doth support them against the corrup­tion which they see in every part beside. And by the Rule of Contraries, if grace [Page 170]be most in the Regenerate Wil, Corrup­tion is most in the Unregenerate Will; but this the Natural man wil not take notice of. so that its manifest that al­though Man in Innocency, in his fallen, and in his renewed state, had liberty in their Wils, yet none of them had that li­berty which consisted in an indifferency to good or evil.

First, For Adam in innocency had li­berty to chuse good or evil, but he was disposed and inclined to good. Eccles. 7.29. God made man upright.

Secondly, Man fallen chuses evil ra­ther then good, Gen. 6.5. The thoughts of his heart are evil, only evil, and that conti­nually.

Thirdly, Man in his renewed state, al­though he hath a corrupt part in him, yet he is more inclinable to good then evil. His Wil is principally for God. So that these things considered, we may Conclude that a Mans Cannot is from his Corruption. And if Paul complained of a Cannot, Rom. 7.18. when yet his Will was not indifferent but manifestly inclining to good; surely we do Na­ture and the Natural man no wrong to say of him, that he cannot, because of his Corruption which does strongly dis­pose [Page 171]his Wil to evil. It is strange that Saints complain of a Cannot, who have grace in their Wills, and yet many will not allow such a Cannot in the Natural man, who hath nothing but Corruption in his Wil.

Having now shewn you these things, there lies another scruple to be answe­red, which is this; Does God go so far as hath been hinted, to make a day of Grace for them that perish, and have they all outward helps in common with them who are saved, and have they so ma­ny inward helps as have been mention­ed.

Qu. Wherein does the work of God upon his Elect differ from his workings upon these whilst their day continues.

Ans. The difference lies principally in this; That al the movings and workings of God upon wicked men, are not upon their Wils to bring them over to him­self; but they are upon their understan­dings, their Consciences, and somtimes upon some of their affections. But the principal work of God upon his Elect is upon their Wils, they come over first and fastest unto God.

The Lord goes thus far with those whom he converts not; W [...]l, says he, [Page 172]I wil prove you by illumination, I wil shew you many of the truths of the Gos­pel, and you shal see what belongs to your peace, so farre that thy judgement shal be for Heaven. Nay I wil shake con­science also, and that shal rise against thee by way of conviction, thou shalt see the danger of thy estate in this conditi­on, and I wil break in upon thy affecti­ons; thou shalt find, not onely fears of hel and wrath to sollicite thy return, but also some joyes in complying with my word and wayes. But as for thy will, I wil leave that to its freedome, let it choose what pleaseth it best; now let it take life or death, they are both before it. And now if the wil were indifferent when Judgement and conscience, and some of its affections are for Believing and Repenting, it would surely strike in, and all these would engage and bring it over to Christ. But notwithstanding all this, the Wil fals back, and chooseth va­nity and sin, which pleases it best, because of the corruption which is in it. So that whiles corruption remains in the Wil, it spues out this knowledg and these convi­ctions, and runs on to folly, which it hath chosen. Rom. 1.28. They did not like to retaine the knowledge of God in their [Page 173]hearts. Whatever comes in to check the soul in the way of sin, is an unwelcome guest, so long as the will remains cor­rupted and tainted, and the wil casteth but the light of the understanding, and the convictions of conscience, as the mar­riners do pump out the water which breaks in upon them. Balaam had a clear knowledg of the happiness of the Saints, but his Wil was for Covetous­ness.

Felix had a clear conviction of judge­ment to come, but his wil was for his cor­ruption, and therefore he resolves to stop the mouth of Conscience by sending Paul away. The wil deals with the light of truth as the sore eye deals with the sunne, shuts the window to keep it out because it offends. John 3.17. Men love darknesse rather then light, because their deeds are evil. They are set to do wickedly, and they resolve to do it qui­etly.

But when God works upon his Elect, he begins with their wils, he sets them at work, and when this begins, the whole man soon follows. For the wil com­mands all, it bids one go, and it goes; and another come and it comes; and though the Lord does thus work upon [Page 174]the Wil, yet he takes not away the liberty of it. But what the soul wills it wills freely, and his principall di­stinguishing works lyes in these three things.

First, he takes off the prejudice that was in the Wil, and that aversness which was in it to spirituall things. Before, Corruption did lead it against light and Convictions, now it is otherwise. This was the first work upon Paul, Act. 9.4.5. Christ tooke off the prejudice he had against the wayes and people of Christ; why persecutest thou me, says Christ, these are my ways and my people. Then Paul cryes out, Lord what wilt thou have mee to doe?

Secondly, The prejudice of the Will being removed there is an easier and fai­rer way opened to spiritual things, the soul sees execllency now, where it saw none before; and so the understanding gets more light, and is the better able to guide the Will. How did Paul see the truth and Harmony of Scripture to prove Christ to be the Sonne of God when his prejudice against him was removed. Act. 9.22.

Thirdly, He does not only remove prejudice, and gives it more light, but [Page 175]he does also sweetly draw the Wil by a perswasive power: So that although it comes necessarily, yet it is freely. There­fore says David, who had experienc'd this work of grace upon himself, Psalm 110.3. In the day of thy power thy people shal be willing. When God does manifest the power of Grace, it is mostly to be seen in the Wils of his people. You have a manifest proof of this, Jer. 31.18, 19. After I was turned I Repented. And what was that turning, but such a power as I have shewn you moving the wil. And he acknowledges his repentance to be a fruit of his turning to God, or rather of Gods turning him. VVhat is it that Da­vid prays for, is it no more then illu­mination or conviction, Psalm 119.36. Incline my heart unto thy testimonies. And what does the Spouse pray for but this? Cant. 1.4. Draw me and we wil run af­ter thee. Does she pray onely for a mo­ral drawing? Surely no. She was con­vinc'd of the excellency of Christ, and of following of him before, as is plaine by the 2d and 3d verses. But she prayes for more effectual grace in her wil, and in­deed here lies the maine of the work of grace. For should God let in never so much light and plaine Convictions, [Page 176]and yet suspend his influence from the wil, that would hang behinde, and the soul would be left out of Heaven. It would be sad with Gods people if things should be left depending upon their wils, and their wils left to themselves. And if there were no more but a Salvability or possibility for all men to be saved, and this did hang upon their wils em­bracing or not embracing the Truth ac­cording to their Liberty; then, although some would say, here is hopes that eve­ry man might be saved, yet there were a stronger probability, that no man might be saved. For this must be granted.

First, that as all have liberty to choose, so they have liberty to refuse, and so may all be lost.

Secondly, They are all corrupted, and very likely they may be byassed by that, and led aside from the truth.

Thirdly, They are tempted, and it is Ten to one but this may turn the scale, if the Wil stand indifferent; it is a strong probability that Corruption and Temp­tation together will weigh down the scale.

Fourthly, Satan prevailed over Adam when he had more grace then we, and none of those corruptions which we [Page 177]have; therefore he may prevaile over every particular man il he stand upon his termes.

Fifthly, He often prevailes over the people of God against their wils, which are inclined to good, and by grace dis­posed for it; How much more may he prevail over those whose wils at best are but indifferent, but as hath been proved are corrupted.

But some wil say yet farther; if there be such a difference betwixt the work of God upon the Elect and others, and God does afford that to one which he does not to another. Qu. How shal all men be left without excuse? shal not those that perish have somewhat to say for themselves, in as much as the Lord did not work upon them as he did upon others?

Answ. No. Because first he leaves them the casting voice; he goes so farre with them until it comes to this, whether they wil believe and repent or not; it lies now upon the motion of their wils. If thy Wil did move Heavenward, thou shoul­dest be saved; if it move otherways, thou art lost. The main thing which stands betwixt thee and Heaven, is thy corrupt wil.

Secondly, Thou hast as much from God to move thee to look Heavenward, as thou hast from Satan to lead thee on in sinne. For thou hast light, and Con­victions, and many moral perswasions from the Lord, and thou hast no more from Satan; He cannot force thee, he can but perswade; and thus the Lord deals with thee many wayes Nay, thou seest oftentimes more reason to come off from the world, and thy Lusts, and to fol­low Christ, then thou doest to continue in them, and yet thou goest against these perswasions.

Thirdly, Thou doest follow thy light in all things, except the things of thy soul, thy wil follows thy understanding in all carnal things, in profit, honour, and advantage, but it goes contrary to it in the things of thy soul.

Fourthly, Thou canst not plead thine inability, because thou thinkest that thou hast ability. Thou thinkest thou canst Believe and Repent at pleasure, yet thou doest not set about it, thtrefore thou art inexcusable. As these Jews were, John 9.41. Because you say you see your sinne re­mains.

Fifthly, Thou abusest so much power as proves that hadst thou more thou [Page 179]wouldest abuse that also. He that wil­not use that which he hath, would not use more if he had it. Therefore thy not having enough cannot excuse thee. Luke 16.10. He that is unjust in a little is unjust in much. Therefore may it be said of thee as it was of them, Luke 16.31. Neither would they Repent if one rose from the dead. So may I say; if thy Wil be against Re­penting and Believing, if Angels should come from Heaven, and the damned should be sent from hel to preach to thee, thou wouldest not believe.

Having dispatcht these, I come now to the use of what hath been laid down.

Ʋse. Is it so then that men have a day, Then how justly wil God condemne such Gospel sinners at the last day? God wil be justified when he speaks, and cleere when he judges, but especially when he deales with such as obey not the Gospel. If that Judgement shal be acknowledged just which shal passe up­on the Heathen, because they did not walk up to the light of Nature, which was the only light they had. How much more wil thy sentence be just, who doth not obey a light which is farre greater then this. Thou hadst so much light as to make it day to thee when it was night [Page 180]with them: You never heard that any mans Condition who lived not under the Gospel, was called day, but night and darkness, as appears, Math. 4.16. It is sayd the people sate in great darkness before Christ came and preacht to them. And Eph. 5.8. They were called dark­ness. But if they perish who fall in the night, woe be unto thee if thou fall in the day. Consider of this I beseech you, all you who live under the Gospel. What will you be able to say for your selves at the last day when Christ shall plead the case with you. When he shall point out some of you before men and Angels, and say, Behold these are the men and women that would have none of me, nor my wayes. Time was that I offerd them life and salvation, but they would not have it upon my Termes, but now they shall not have it upon any Termes. They chose their Lusts before my wayes and Statutes, and now I wil choose their ruine and destruction. These poore souls shal have that charge layd against them, which is brought in against Jezabel, Rev. 2.21. I gave them space to Repent, and they Repented not: And what answer can be given to this? Will it not fall heavy when the Lord [Page 181]shal say; You cannot say that I tooke the first advantage against you. No, I waited long, and you had your time, you were not gathered untill your iniquities were ful ripe, through my patience, and your perversness. Where­fore if all these poore wretches should joyn together to petition for one drop of mercy, it would not be granted unto them; If they should lift up their voices together, and wept bitterly as Esau did for the blessing, yet they should not pre­vaile, because they come too late. Such soules shal be more miserable then Esau was for although he came too late, and the chief blessing was gone, yet he had a lesser instead of the greater. But these who wil not have it when it is offered, shal not onely lose the blessing, but shal be curst instead of being blest. Mat. 25.41. Depart from me ye cursed. And what can be more just then this, that they who would not receive the blessing when it was offered them, should now have a curse instead of a Blessing? And what a Gall wil this be to their hearts to consider how much they have lost for how little, and what fooles they were to neglect that blessedness which is now lost, but did once lye at their feet. Al­though [Page 182]every condemned sinner shall be sent to Hel convinc'd of the Justice of the sentence under which he lies, yet none shal go with such shame and confusion to Hell, as those who have had such a day as hath been declared.

Ʋse 2. If there be such a day, and thy salvation depend upon thy closing with the Gospel, and the offers of it, or thy re­jecting of it. Then let not your heads be so much busied about those things which when thou hast found out thou maiest be damned. Thou pretendest that thou art much busied about enquiring whether Christ died for all or not, and that this is a point of such concernment that thou canst not beleeve unlesse thou art satisfi­ed about it. Alas when thou hast gotten the greatest satisfaction that may be, thou art as far from Heaven as now, and thou maiest perish notwithstanding. For if thou believest not, if thou art not regenerated and born again, whether he died for thee, or not, thoushalt bee damned. It were more profitable abun­dantly for thee to spend that time which hath been spent in this study in inqui­ring after the terms of the Gospel. Study Faith and Repentance, Self-denial, and the taking up of the Crosse, Go and [Page 183]learn what the meaning of this is; Ʋn­lesse a man be born again bee cannot enter into the kingdom of God. I remember there were some who came to Christ with such a question as this, and although it were not altogether useless, yet because it might have been more practical, hee slighted it, and them that brought it un­to him, Luke 13.24. Are there few (say they) that shall be saved, Christ would not answer this, lest he should give them encouragement to multiply needless que­stions to him: But he advises them to Enter in at the streight gate. It were better to be labouring to get in our selves, then to be busie to know how few or how ma­ny shal go in, when it wil be all one to us whether they be more or less, if we be excluded.

Thus again many will busie their heads more about pleading out the abi­lities of the Natural man in the things of God, then they do in employing and improving what they have for God. It were doubtlesse much better for thee to spend thy time in the improvement of thy abilities for God, and for thy Eter­nal good, whether they be more or lesse, and in praying for an increase of them, then to vindicate and maintain that to [Page 184]be great which thou makest little use of. For whether thy abilities be more or less, yet if they be neglected, thou shalt perish with them.

Ʋse 3. If there be such a day, &c. then complaine not for want of power until thou hast been sensible of, and mourned over the want of a wil; for this is the first and principal want of the soul. It is true, A man in his Natural Conditi­on does want power, yet it is not pro­perly that he wants, but he rather wants a wil; for he hath power to do more then he wil, it cannot be said that want of power stops him, because he goes not to the end of that which he hath; there­fore he cannot complain justly and say I cannot, unlesse he were come so farre as he can. VVhen thou art gone so far as thou canst possibly, then thou mayest complaine of thy Cannot; And it may be a good plea. But whilst thou mayst go farther, do not complaine of thy Cannot; it is thy Wil not which holds thee back. Those complaints are but excuses, and God wil so cast them back upon thy teeth at last. Thou sayest as the sluggard did who is not minded to leave his bed, I cannot go, there is a Lyon in the way; But how does he know what is in [Page 185]the way when he lyes in his bed? so sayst thou I cannot, but thou doest not try whether thou canst or not. Thou doest not attempt it, or at least very carelessy. The plain English of this is, thou wilt not; yet thou deceivest tby self by com­plaining thus of thine inability, and wouldest have thy wil excused, as if there were no fault in it.

VVicked men have gotten a trick to steale the complaints of Gods people, and they take them into their mouths very improperly. For although the peo­ple of God who have wils to do more then they can, may complain properly of their cannot, yet this belongs not to thee; for thou canst do more then thou wilt. Complaints of inability do sit the mouths of none but the people of God, because it is not the want of VVil, but of power vvhich stops them. Therefore they can say; Lord we would be more spiri­tual and more holy, we would do more then we do, but we cannot. God hath discovered unto them the corruption of their VVils in their former estate, and hath humbled them for it, and he hath shewed them how far they did fal short of their abilities formerly, and laid them in the dust for it, and now the stream of [Page 186]their wils is turned, and they run out infinitely after God. But for thy part thou wert never humbled for the Cor­ruption of thy VVil, thou art not there­fore fit to complain of a cannot. How canst thou without shame complaine for want of power, when thou hast not gone to the end of what thou hast. Go and learn what it is to be humbled for want of a vvil for God, and vvhen thou hast mourned for want of this, then thou mayst next be pitied vvhen thou com­plainest for vvant of power, but until thou hast used all meanes in thy power, and reach, thou hast no reason to com­plain of a Cannot; but vvhen thou hast done this, then thou mayest take up this complaint; Lord, thou hast commanded me to do thus, and thus, but I cannot. Behold I have sed the meanes, it sticks not at my VVil, for I have given al diligence, but it sticks for vvant of power. Lord I vvould if I could.

This is intimated in that Plea which Paul makes, Rom. 7.18. How to perform that which is good I finde not; As if he would say, I do not plead a Cannot for excuse, for it is not an idle one. Though I cannot do what good I would, yet I am not content with willing it, [Page 187]but I am seeking to do it, but I finde not to do it, though I enquire after it with al diligence. Saints do not fail of the good they would do for want of Endea­vours, but thou ceasest from endeavours and pleadest a Cannot, before thou hast used this. Thy plea is a mistake, and there is a delusion in it; it fits not thy mouth, go thy way home, and study thy wil not, and mourn over that; but leave this com­plaint to those to whom of right it doth belong.

Ʋse 4. If there be such a day▪ Then la­bour to improve thy abilities without trusting to them; strive, as knowing that without striving thou shalt not be saved, and yet look unto Christ as having done nothing thy self. Cast away all selfe-confidence. Runne, for he that runneth not shal not obtaine, yet look for all from free grace, knowing it is not he that willeth, nor he that runneth, but God that sheweth mercy, Rom. 9.16. If thou doest perish, it is through thy own default, because thou dost not what thou mayst: But if thou art saved, it is not for any thing wrought by thee, but for the free mercy of God in Christ. This is a great mystery to man, he cannot tel how to act in the way of salvation without re­lying [Page 188]upon what he does. If it be not (says he) in my power to Beleeve and repent, why should I act? And if it be in my power, why do you advise me to de­ny my abilities? Hence come two great miscarriages amongst men: They run into the extream on either hand. Some have such high opinions of the abilities of the Creature, and take the work of salvation to be so much in the hand of Man, that they know not how to deny themselves in their own actings and wisdome in spiritual things. They give God the honour of putting them into a possibility of being saved; But they take the honour of perfecting their salvation to themselves.

Others lay the work so upon God, that they excuse themselves from doing any thing. Alas (say they) we are weak, and what can we do? If he will convert us, we shal be converted: These wil not know the Doctrine of Duty. There are few that wil bring the Doctrin of self-denial and duty together; That wil work and yet deny their works; expect God in a way of striving, and yet not rest upon indeavours. But to these I say, Although you cannot do enough to save you, yet you may omit enough [Page 189]to damn you. Therefore improve your abilities, lest ye perish for neglecting them.

To you who rely upon your own a­bilities, I say, The denying of your own abilities wil do you no harm; for esteeming of them as little, does not make them lesse; but going out of your selves to God may make them more. I say in a word to all, You have a day. If in this day thou doest not lay hold of e­ternal life, thou shalt be damned because thou wouldest not. But if in this time thou doest embrace the terms of Christ, and lay hold on peace, it is not because thou wouldest, but because he would. He did stir up thy will and abilities, and did give in fresh supplies, or else thou hadst perished. Let therefore what you have heard of the abilities of the Natural man provoke you to go as far as it is possible for such a one to go; and let that which you have heard of his inability keep you humble, and teach you to cry after Christ in the language of that poor man, Lord help my unbelief. Join self-denial to all indeavours, be active and humble, Conscientious to use all that thou hast for God and thy soul, and yet look upon all as being nothing, and [Page 190]then thou hast learned this truth a­right.

Ʋse 5. If so. Then let all the people of God admire his distinguishing grace, who hath not only extended his com­mon, but his special mercy to them. He hath given others enough to leave them inexcusable, and enough to aggravate their Condemnation, but he hath given you enough to convert you. It was mercy that God gave others the Gospel, and the offers of it, But what mercy is it that he hath inclined your hearts to em­brace the same being offerd? He gave them a day to seek, but he set this day apart to seek thee. He set life and death before them, and left it to them to chuse. But the Lord himself chose for thee the better part. He wrought upon their un­derstandings or consciences, but he mo­ved upon thy Wil. He gave thee a Wil to thy power, yea and beyond it, who hadst abilities before beyond thy Wil. Here lies the great differencing work of grace which thou maiest never forget: He wrought in thee to Wil and to do of his good pleasure. So that although they who obeyed not the Gospel were condemned through their own Wils, yet thou wert saved through the good [Page 191]pleasure and Wil of God, who made thee willing in the day of his power. Who hath made thee to differ? Is it not the Lord? oh take heed of diminishing the grace of God. When thou deniest the distinguishing acts of it, you do eclipse the Glory of it. So much as you take from the Corruption of the Wil, so much you take from the eminency of grace. Let those who pretend to Rege­neration bless the Lord, not as having received grace in Common with others, but as having received grace in special above others. Even as they did, Rev. 5.9. They bless the Lord for redeeming them out of the tongues, and out of the Nati­ons, &c. That God vouchsafed more to them then to those amongst whom they lived. Oh you may say, It was mer­cy that God offerd us Heaven upon any terms; and if he had gone no further, it had been enough to convince us that he was gracious. Oh but he hath given us what he never gave them, viz. hearts to believe and close with his gracious tenders, or else we had withstood them also. He gave them the Law, but he put it in our hearts, all our desires after grace are from his superabounding grace, and what we are more then others, that we [Page 192]are from what God did vouchsafe unto us more then unto them. It is not from the improvement of the same Talents and means which he had with others, nor from a Compliance with that gene­ral Gospel grace which was given to them and us; But it was from additio­nal mercy; this was distinguishing mer­cy; 'Tis by this grace that we are what we are. So we can say as the Apostle, Gal. 4.9. Although we know God, yet it is more proper to say we are known of God. Therefore let him have the ho­nour of his own work upon your hearts, in converting and turning them to him­self; let the work be acknowledged his from the beginning to the end of it; look on him as the author and finisher of your faith. If God hath moved thy heart towards himself, and hath met thy endeavours with successe, and thou art able in thy experience to say, it is good to draw nigh to God, take heed of setting up an high opinion of thine own free Will, as if that had moved God, rather then God had moved it; as if what thou hast were rather the re­compence of improved Abilities, then the fruits of Gods distinguishing Grace. If ever you would honour free grace, keep [Page 193]up in thy heart a deep sense of its distin­guishing acts.

Ʋse 6. If it be thus, Then above all things look to your Wills, and try them whether they be set for heaven and holi­ness or not; And in pursuing this minde these three things.

First, Get a thorow sense of the Cor­ruption of thy Will naturally and of its indisposition to Good. For want of the knowledge of the malignity of the will causes deepe security amongst many; they think their hearts are as good as any, when indeed the reason why they account them good, is because they did never yet study the evil of them; and many poore souls goe blinded to Hell with the Good opinion of their own Wills.

Secondly, Goe to the Lord and in­treat him to take the worke into his hand; if the business of thy Salvation be left upon the motion of thy Will, thou are lost. Tell him that thou hast found which way the Wil of man does natu­rally bend, and if he should leave thy Will to it selfe thou art likely to make the same choyce that others have done who have been so left. Tell him, thou hast so much Experience of the Corrup­tion [Page 194]of thy Will, that thou darest not trust it, nor venture thy Eternal interest upon it. And whereas others dispute to get the work into their hands, do thou pray as hard to get it into the hands of God.

Thirdly, Above all things beg a Will of him. Pray earnestly that he would not only put forth his power in Illumi­nation and bare Convictions, but that he would reveale this power in bringing over thy Will to himselfe. Plead out this above all, that he would Convert thee that thou mayst be Con­verted, that he would Incline thy Will unto his Testimonies, and that he would draw thee that thou mayst run after him. And tell him often, that thou standed in need of nothing more then a Will for him, and if this be not given in thou art lost. Follow the Lord with continuall complaints against the Corruption of thy Will, and never leave him till he set up his Image in that, till he hath bowed that to his Commands, and when thou canst say, his Will is thine, and thy Will is his, then thou art a happy Man or Woman.

Application of the second Doctrine.

This day is not measured by the length of our lives, but the meanes outward or inward.

Learne hence that there is more hopes of a people although ignorant and pro­phane to whom the Gospel is coming, then of those who are more knowing, from whom the Gospel is departing. Gods withdrawing of publick meanes & helps of this nature speake his displea­sure against a people eminently, and tel us plainly that there is but little hopes of such. When the Gospel is coming in­to a dark ignorant prophane place, and declares that God hath a people there, & the day is dawning to them. But when it is going away from a people. It either argues that God hath no people there, or none more to gather, or that his work is almost done. It argues that the Gospel hath been abused or slighted, and that the day of grace is drawing a­peace to an end to such a people.

Secondly, it in forms us that they who live unprofitably under meanes are in a farre worse condition then those who live without meanes. There was more hopes of the F [...]gtree although it were un­fruitfull [Page 196]before it was drest, then there was afterwards: Before it was dressed the keeper of the Vineyard was in hope that if it were digged it would bear fruit, but when the means was used, and no good comes of it, it leaves him hope­lesse.

Thus when we see men wicked and prophane, who live without the Gospel, we say, oh if God would vouchsafe these poor souls the Gospel, there were hopes of them: But we know not what to say, nor how to hope comfortably concern­ing those who continue the same per­sons they were, notwithstanding the Go­spel which is vouchsafed them: There is more hopes of a drunkard and swearer in the dark Corners, where they have not the light of the Gospel, then there is of such who continue in these things in the very light of the Gospel. For there is hope of the drunkard and swearer who hath lived in darkness, that his day is not yet begun, and that God may give a day yet. But we fear that many of you who continue drunkards and swearers, &c. have past your day, that is, worn out, and yet your souls are not healed.

Thirdly, See here a sad mistake under [Page 197]which many poor souls do lie. Some there are upon whose hearts the word of God hath made some impressions, and they have been under some Convictions of Conscience, and they have had some trouble for sin, and some fears about their Eternal state: But these convicti­ons are now abated, and their trouble for sin grows lesse and lesse, and they come into a calm they know not how, and they blesse themselves in this, as if things were much better then they were. But alas they see not that this is the clo­sing up their day, or of their eyes; they are now quiet indeed, and can sin with lesse trouble then formerly; the Word comes not near them, and Conscience holds her peace; but this is a miserable sign of a declining soul; look to it you who measure the goodnesse of your con­dition by the quietness and calmness of it, not by your experience of the sound­ness of it. Consider that all things were in peace and quiet whilst the strong man kept the house, and that strong man is the Divel; when Christ came and knock'd at the door of thy Conscience it made some disturbance, and the Divel began to bustle and make a noise, but so soon [Page 198]as Christ withdraws, he lies down in his place again, seeing all things safe; as you know if you come to a house in the night and knock at the doors, the Doggs wil bark, but when the noise is over, and they perceive you are gone, they wil lie down in their kennels again; so is it in this case, when Christ comes neer unto thee, and knocks by convictions, and thou art awakened, and seemest to offer at the ways of Christ, and makest a shew of re­formation, then he roars upon thee and troubles thee; but if he see that thou art willing to lie stil, and Christ withdraw, then Satan wil be quiet also, and so thy convictions cease; consider (you that bless your selves in the cessation of convictions and checks of conscience) that the night is the stillest and most silent time, but it is the darkest; So may this time of quiet be the night of thy soul, when the former time of thy conviction was thy day. And dost thou rejoyce that thy day is gone, and that night is come upon thee? oh if thou didst but know what thou hast lost in loosing a faithful convincing conscience, thou wouldest rather sit down and mourn over thy loss, then rejoice in thy peace; sin prevails over thee and thou art quiet, [Page 199]the word smites and thou feelest it not, duties are neglected and thou art not troubled; oh is this a peace to bless thy self in▪ art thou joyful because quiet? sure­ly thou hast little cause.

But you wil say; Is it not our duty to rejoice in the peace of conscience? and do not the people of God do so?

Answ. It is one thing to have peace of conscience, and another thing to have quiet of conscience: An enemy comes and appears before a city, and gives it an alarum, and perhaps he withdraws with­out storming of it. Upon the withdraw­ing of the enemy there is quiet, they are freed from the fears of a present storm; but there is no peace concluded betwixt them, and the enemy perhaps is but withdrawn to thy losse. If they had come to a treaty and Articles of agree­ment had been drawn up, and the e­nemy had departed upon these, then they might have rejoyced in their peace: but a wise man wil not say such an enemy is at peace with us; onely they are quiet for the time: but there is no cause to be se­cure concerning such a one so long as an enemy; perhaps he is but stepped back to take a better advantage, as we find he did [Page 200]with Christ, he left tempting of him, that he might tempt him the more dange­roussy. Oh therefore enquire whether your quiet calm estate arise from the slumbring conscience, or from the treaty with it, and agreement; Has it been har­kened to, and answered, and pacified. An enemy may sleep sometimes in his Tent, and he makes no noise, not because he is reconciled, but because he is asleep, yet a sleeping enemy is an enemy, and thou mayst know it when he awakes, that it had been better that he had been kept waking; if thy quiet be from the sleepi­ness of thy conscience, not from the sa­tisfaction of it, thou shalt find it had been better it had never slumbered, that it wil awake like a Gyant, and set upon thee with so much the more fierceness. It is one thing to have troubles of conscience removed by satisfying the conscience, and another thing to have them removed by searing the Conscience. A man is in a Lethargie, and he lies stil and feels no paine, he complains not, but his friends stand weeping about him, because they know not whether he wil awake again or not; but they weep not over one that is in a sleep, because they know that rest [Page 201]is sweet, but the other dangerous, and often deadly: Thus the case is with thee. Thou art now quiet, and Conscience smites thee not, thou complainest not; oh but thy godly friends and relations mourn over thee, they stand by thee as a dying man. Oh says one, I had hopes of my Husband, or my Wife, or my child, or my friend; he or she was under some Convictions for sin, and it seemed to me his eyes began to open, and he strugled for life; I saw an outward change for a time, and I hoped it would be a real ef­fectual work, but oh my hopes are almost dead, I see that conscience begins to be quiet, and he begins to be careless, and see how he is by little and little sliding back into his former wayes; oh I am a­fraid he wil fal into a spirit of slumber, and go to hel in it. I had abundantly more hopes of his condition when he had lesse.

But these very souls which mourn over thee, rejoyce to see another soul quiet: they are glad to hear of the com­forts with which God hath comforted some poor doubting souls, because they see that such souls came by their peace in another way. Their peace is like na­tural [Page 202]sleep to the body, it refreshes their souls, and they are the stronger and the more lively for God, but thine is a dis­ease, and spends and weakens it. God hath given them peace by sprinkling their consciences with the blood of Christ. But thy peace is from the hardness and insensibleness of it, thou art almost past feeling.

Secondly, It is one thing to measure our condition by our peace, and another thing to measure it by the soundness of this peace. A carnal and wicked man measures his condition by the presence or absence of peace and trouble; If his con­science be troubled, and there be any im­pressions made for sin, he judges that condition sad, and he labours all wayes possible to take off such trouble. As Felix, as soon as ever the word made him trem­ble, he sends away Paul that he might be quiet. Because he does not see the good which may follow such a trouble. But a gratious heart counts his condition the better for such troubles at first, and counts it a mercy that God would any way a­waken him, and although he lie under many fears, yet he expects much good from such troubles, and would not be rid [Page 203]of them, but upon good grounds: and al­though he doth pray constantly to be delivered from those troubles, yet he would not have been without them for the world, neither would he go back to his former condition, though he were sure thereby to be rid of his troubles.

Again, when a gratious soul doth get peace, he doth not content himself bare­ly with peace, but he examines what manner of peace he hath gotten; whether it be a holy place yea or no, whether it be better then his trouble; for, says he, although I wanted peace, and I sought for that, yet the Lord-knows that was not all I sought for. I sought for holi­ness, and for communion with God, and f I know my heart. I had rather be kept without peace in my spirit, and yet close to God, then come neerer to peace and to go farther off from God. Therefore unless he can see his peace is a holy gratious peace, accompanied with the fruits of the spirit, and with communion with God, it wil not please him; but if the heart be carnal under trouble, it is careless under a calm, and so it hath free­dome from the storm it is enough. It is a mistake therefore when you say that [Page 204]the people of God do measure their con­ditions by the peaceableness of it. No no, they measure it by the goodness and soundness of the peace that they have, and they suspend their joy til they have proved and tryed their peace.

Thirdly, You mistake the peace of the soul; for it does not consist in a freedom from conviction of sin, nor in a cessa­tion of the tenderness of conscience, and a losse of the sense of the evil of it. But it lies in the evidence of the pardon o [...] sin, which is spoken in to the conscience, by which it answers all objections that are brought against it. For the people of God, who have most of this peace, have all these things yet remaining; Their peace stands with all these, but thine is built upon the absence and want of these. As first, a gracious heart hath peace, yet it hath convictions of sin. 1 John 1.8. If we say we have n [...] sin, &. Nay he hath more convictions of sin then before, he sees more sinne in himself then ever he saw in all his life. Job 42.5, 6. I have seene the Lord, I abhorre my self; and Ezek. 16.63. You shall be ashamed and con­founded, when I am pacified towards you. Yes this does not break his peace, be­cause [Page 205]he sees sinne and pardon together, and the peace does not lessen the sight of sin, but makes it plainer to him. But your peace is onely in the cessation of Convictions; you see not sin as you did, and therefore you are not troubled; if thine eyes were open, and thou didst see thy sinne as the people of God do, it would revive thy troubles again. Thy peace is false, because it consisteth not with conviction; if thou hadst a true peace, it would heighten thy Convicti­ons, thou wouldest see more sin then e­ver yet thou didst, and those more clear­ly which thou hast seen already, Rom. 7.9. When the Law came, sin revived and I dyed. This is spoken of Paul after he had obtained the pardon of sin; and he that before saw nothing blameworthy in him self saw afterwards nothing but a body of sin and death.

Secondly, The soul may be charged for sin, and yet have peace. He may be charged by God as Israel is, Ezek. 16. But this is to humble it. It may be charged by its own conscience; as Paul, Rom. 7.18, 19. In my flesh dwels no good thing.

He may be charged by Satan, as we [Page 206]finde that he is ready to charge the peo­ple of God, and tempt them to doubt of their interest. But yet the soul may have an answer to all these in the blood of Christ. A soul may have notwith­standing all that is alledged, peace with Paul, Rom. 8.33, 34. and stand out and say, though I am daily charged, and I cannot but charge my self, yet who shall condemne? it is Christ that hath dyed. So that you see a Believers peace consisteth with these things. But thy peace is in this; Time was that thou wert troubled for sinne, and thou couldest not eate or drink, or sleep quietly for it, but now you thank God it is otherwise. God began to charge thee for sin, and con­science was stirred, and thou wert a­fraid, and perhaps Satan began to charge thee too. For when God begins to charge for sinne, to mind it of Christ, Rev. 3.17. then the Devil he charges to drive the soul to despaire, Jerem. 18.12. And you shal see whether the hand of God or Satan be most in the trouble by these two things; whilst the trouble continues; you shal know by observing whether the desires after Christ, or the fears of wrath and hel are the greatest; [Page 207]when the Trouble ends you shall know by the continuation of such desires af­ter Christ. For if Gods hand be most In such troubles for good, he will keep up the soul after himself when the trouble is over. But if Satans hand be principal in them, then they lose all those seeming desires which they had af­ter Christ. Oh you who have lost your seeming zeal for God with your trou­bles of conscience, Consider, it is to be feared, that Satan onely troubled to keep thee off from Christ, he saw that God began to stir in the Word, and he thought it was time for him to stirr al­so; But when he saw that God began to cease striving with thee, and thou be­ganst to grow cold again, he ceased to trouble thee also, and hence is thy qui­et: if Satan should but stirre again, he would shake thy peace, and this he would do if he saw any danger of lo­sing thee, but he knows this peace is a likelier way to hold thee then such a trouble; But Gods people have a peace in despite of all his molestations.

A believers peace does not destroy the tenderness of his conscience, nor his sensibleness of the evil of sin: for he is [Page 208]more sensible of sin, then he was before; he sees the evil of it more, though the danger be not so much. He is sensible of the smallest sinne, and there is no sin which he now does account so; when he was under terrours of Conscience he looked upon his grosse sins, and his feares did arise principally from them, but now he looks upon his secret sins, and his grief is for them. So that he saies when a temptation comes, how can I do this thing and sinne against God?

But the carnal mans peace is much built upon his insensibleness, he sees the evil of sinne lesse then he did, he feels Conscience lesse, and conscience feels sin lesse; a little thing wil not trou­ble it now, and therefore he hath peace. But I tel you, this is a mistaken peace which is built upon these things; For you see Gods people keep these, yea in­crease some of them as their peace is e­stablished; But if thou hadst not lost these, thou hadst not found peace; and it is a miserable peace which is got­ten by the losse of the tenderness of the Conscience.

Fourthly, The people of God would [Page 209]judge themselves for the losse of their troubles, if experience were not left in the place of them: the freedome from trouble would trouble them; they would count it a very il change in their Con­dition to change trouble for peace, if they could not experience another change with this in their souls. Such a soul would say, Time was that my conscience was awakened, and I was sensible of sinne, and when I did step a­side I was troubled, and I could not be at quiet for want of the evidences of Gods love, and of my eternal interest; but how is it now? there is a calme in my spirit; but if my condition be as bad as it was when I was first troubled, if my troubles be abated, if my condition be not altered, oh then my condition is much worse; so much the worse by how much the more quiet it is. But here is that staies the souls of Gods people, and satisfies their spirits. Oh sayes such a one, I find blessed be God a change in my soul, sutable to this change from trouble to peace. I find I was much troubled before for my sins, But I was ignorant of Christ. But blessed be God he hath revealed him to me for par­don.

I did perform duty before, but I re­sted in it, blessed be God for the change, I can do it now and deny it. I was troubled before for the neglect of duty, but I am now more grieved for the want of Gods presence in a duty. When I was troubled before, I fled to my duties for ease, but now I go to the promises for it. I was troubled before because I look­ed upon God in a covenant of works, but now I look upon him in a covenant of grace.

When I was troubled, then I lookt up­on my gross sinnes onely, but now I looke to my secret sinnes, and I mourn over that which no eye sees. I was trou­bled because I was afraid of hell, and I could apprehend no pardon for my sin, but now I am troubled for sin which I am sure is pardoned. I was in much hor­ror of conscience, and I cried out I shal be damned, and my trouble made a noise, yet now I have another manner of trou­ble for sin, it is as burthen some and a bitter to me as ever, and I hate it more then ever, and now I mourn for it, and melt away in the confusion of my face under the discovery of Gods free pardon [Page 211]of my sinne. Whilst I was in trouble, that kept me close to duty, although it did not make me love the duty, nei­ther did it mortifie my corruption; But I find now that my peace kept me close to duty also, yea and it makes du­ty sweet to me, and it does carry me more after holiness then my fears did. For then I did study so much reforma­tion as might serve to quiet my consci­ence, but now I labour to be holy as God is holy, 1 John 3.3.

Thus the gratious soul by compa­ring his present peace with his past trou­bles, is comforted by the experience which is lest instead of such and such troubles, under which it was formerly: And if it could find none of these, or such as these, it would judge it self for the losse of such troubles, although thou doest blesse thy self for this, that thy troubles are over, and all is quiet, but all this while thou hast no experience of a change in thy soul.

Fifthly, Saints judge it better to be troubled for sinne, then to walk qui­etly in it; and they had rather want a little peace themselves, then that sinne [Page 212]should have too much: It is sinne hath gotten peace, thou hast none; sinne hath leave to be quiet in thy soul. Thou wert troubled for thy drunkenness, thy swearing, or thy uncleanness, or thy scoffing, and thy Sabbath-breaking, and at the neglecting of duties; because of these things Conscience would not let thee be quiet; but now God hath sayd to Conscience, let him alone, he loves these sinnes, though he pretends to be troubled for them, let him goe on, and enjoy them quietly; and now thou art a drunkard againe and quiet, a swearer and quiet, an unclean person and quiet, a Sabbth-breaker and quiet, thou layst aside duties, and yet are quiet; oh let me tel thee if the people of God were to choose, (although they would not be in thy Condition for a world) yet if they must choose one, they would ra­ther be under thy former troubles, and thereby to be kept out of the Alehouse, and thereby be kept to reading, and pray­er, then have thy peace which opens a way to al thy former loose practices againe. They judged thee in a better Condition, and had more hopes of thee when thou wert under trouble of spirit [Page 213]and didst make Conscience of sin, then now, that thou hast a peace which gives thee liberty to sin as in former times: The people of God would not have thy peace for the world.

Lay all these things together, and thou wilt easily see that thy peace is not to be joyed in, and although it be true that Gods people do account a quiet Con­science a great mercy, yet it is not such a quietness as thine is, neither is it a bare quietness which they rejoyce in, but the goodness of the Conscience: But thine is such a quietness as is a Curse, and arises from a Judgement of God in blinding thine eyes, in hardning thine heart, and withdrawing all his Gospel light from thee: There was a difference betwixt the people of God and thee in the time of trouble, and so there is a vast one now; when they were under trouble of Conscience, yet they had a good Conscience, although it were not quiet; now they have a good Consci­ence and quiet, so that is much better. Thou hadst an evill Conscience when it was troubled, it was but awakened, it was not sanctified. But now it is quiet and evill, it is the worse. For although [Page 214]it were not then renewed, yet being inlightned it did performe its duty to thee in some measure, which now it neglects, and so thy latter end is like to be worse then thy beginning. Therefore oh man or woman, who hast conclu­ded that it was better with thee then formerly because thou art quieter, thou art under a sad mistake; for thy Con­dition is not growne better, but thine eyes are growne worse.

Fourthly, if the day end under means, oh then what reason is there to shake off security, and to give diligent heed least any thing slip by us that we heare. Men are ready to say to the Word, as Felix did, Come another time: But it is a question whether God will waite up­on thee any more or not; perhaps he'le give a Commission to his Messengers to speake no more, he will send them to another people. Or if it doe come againe, it may never come with that heat and light that it comes now to thee; the Word which i [...] n [...]w a spirited Wor [...], may be a dead co [...]d Word ever af­ter to thee. Felix put off the Word when it came in some power; He might have heard many Sermons before he met with [Page 215]such another. Oh let not the probabi­lity of enjoying the meanes make thee secure under it. Thou sayest pehapes, if thou wert likely to have no more of it, thou wouldest then listen to the present word, and the Convictions of it. Oh but what if thou wert sure yet to enjoy the Word, art thou sure to finde it a Convincing Word? thou mayest have it then; but if God hath withdrawne the inlightning convincing power from it, what difference will there be betwixt thee and him that hath no word? oh how little is this considered and minded by the greatest part of man! they hear as if they were sure to heare againe, and as if there were no danger of being lost under the Word; they say they have the meanes, and there is no such hast, if we here it not to day, we may hear it to morrow; we shall have the same Word then, which we have now, and it wil be well if we listen to it then: But though you should have the same Word, and the same persons which speake the Word to you then, yet you may finde it as another thing to you then; the Word may be now a Convincing Word, there may be some spirit and power in it [Page 216]now, and then it may be otherwise to thee; God may have withdrawne all convincing quickning comforting pow­er from it, and then it will seeme to thee that it is not the same Word that it was; thou mayst hear the same things which stirre thee now, and not be moved at al, and then if God be withdrawne from his Ordinances, it is all one as if he had taken them away too.

Oh take this into your Considerati­on you who doe enjoy a constant Mi­nistry, and have the Word constantly preacht to you, listen to it as if it were departing from you; for though the Word it self continue, yet if the Spi­rit depart from it; thy soul is undone. If you had but a little time to live, or but a little time to hear the word, thou wouldest be perswaded to look after it. But oh these may be true, one or both; but suppose neither be true, that thy life be not short, nor the meanes short, yet let me tell thee, the time in which God will strive with thy soul may be short, yea very short. There is a prefixed time set for thee to come in to Christ, which if thou passest over, if thou diddest live to Methuselabs age, and haddest the choi­cest [Page 217]means under Heaven, yet thou shoul­dest not be converted. If thou haddest an assurance that any time in thy life would serve the turn, yet thou hast no reason to delay; for thy life is very un­certain, and short for this great work: But the means is more uncertain; thou art not sure that the Gospel shal always sound in thine [...]ars. Oh but Gods stri­ving with thy heart is most uncertain; for who knows how soon he wil give o­ver to struggle with thee? Thy life is a very inconsiderable thing, because of the shortness of it, it is but a moment in comparison of eternity; Oh but the day of grace is a short thing in comparison of thy life. Take heed of carelesness, as if thou didst know that thy day of grace would bold to the last day of thy life.

We never read that conversion and death met together in one day, save to one man, which was the Thief on the Crosse; it was to one, to prevent despair in them whose eyes are then opened; and it was but to one, that none might pre­sume upon such a time before it come.

If such a day, and it hath such an end, and it leave men under such an irreco­verable [Page 218]condition, then take hold of the present time, while it is called to day; Because thou art sure onely of the present, there is a night coming when no man can work, not onely a night of death, but a night of spiritu­al slumber, wherein thou shalt walk up and down, with eyes blinded, un­derstanding darkened, affections aliena­ted from God, Conscience seared with a black mark of ruine and perdition, upon thy soul; when thou shalt not onely be without sence, but past sence, past seeing, and past feeling, and past hopes: when thou shalt think that thou seest, and yet seest not, and think that thou perceivest, and yet shalt be blinde as the Mole, having no true un­derstanding of God, nor of thy own condition before him. Oh when this night comes upon thee, woe unto thee, thy work must needs lye behind for ever, If you could but foresee such a thing as this is, and did believe indeed that it would come upon thee, woul­dest thou not lay aside all delaies, and bethink thy self of improving this inch of time which thou hast for Eter­nitie.

I beseech you all therefore in the Lord, be perswaded to consider of this thing, it is a great thing that I am trea­ting about, lay it to your hearts, and lay about you as those who have but a little time to mind a great business.