Heaven and Hell Epitomized, Text (3 of 5)

Heaven and Hell Epitomized · Text (3 of 5)

p. 148It is reported of Hierom, that having read the Religious life and death of Hilarion, he cried out holding up the book, Well, Hilarion ſhall be the Champion p. 149whom I will follow; So when thou readeſt in the Scripture of the heavenly pious life, and holy patient death of the Redeemer, how he did all things well, and none could convince him of ſin; is thy ſoul ſo raviſh't with the beauty and luſtre of thoſe many graces, which ſhined ſo eminently in him, that it breatheth out, O that I were like him, O that I could be as meek and lowly as Chriſt, that I could deny my ſelf, and deſpiſe the world, and glorifie God as much as Chriſt did,Chriſtiani à Chriſt… nomen acceperunt, & operae pretium eſt ut ſunt hae…edes nominis, ita ſint imitatores ſanctitatis. Bern. Sentent. p. 496 that the ſame mind were in me that was in Chriſt Jeſus! and though to thy hearty ſorrow, thou ſeeſt how far ſhort thou comeſt of a perfect conformity to him, yet thou reſolveſt to uſe all means appointed, that thou mayſt be more like him, and concludeſt, Well, Chriſt ſhall be the only Champion whom I will follow. Anſwer thy conſcience within thee, whether it be thus or no; for if thou art a living Member, thou wilt reſemble thy Head; Thoſe whom God did fore-know, he did predeſtinate to be conformable to the Image of his Son, Rom. 8.29. As the Image in the glaſſe reſembleth the face, in figure, feature, and favour, ſo doth the true Chriſtian after his proportion reſemble Jeſus Chriſt.

p. 1503. Is Chriſt the comfort of thy life? when trouble like froſty weather overtaketh thee, which is the fire at which thou warmeſt thy heart? is it this friend, or that place of preferment, or any outward comfort whatſoever; or is it thy Relation to Chriſt, and his affection to thee? when damps ariſe out of the earth, is it the joy of thy ſoul that light ſprings down from heaven? or do'ſt thou truſt to the Candle of the creature, which will burn blew and go out? Is Chriſt (man) or the world the door through which thy joys come in, the diſh on which thou feedeſt with moſt delight? If Chriſt ſhould give thee the long life of Methuſelah, the ſtrength of Sampſon, the beauty of Abſolom, the wiſdome, wealth and renown of Solomon, and deny himſelf to thee, canſt thou contentedly bear his abſence, or wouldſt thou ſay as Haman in another caſe and Abſolom? 2 Sam. 14.32. All this availeth me nothing, ſo long as I may not ſee the Kings face. Xenophon.As Artabazus, when Cyrus gave him a cup of gold, and kiſſed Chryſantas, told the King, The cup thou gaveſt to me, was not half ſo good gold, as the kiſſe thou gaveſt Chryſantas; p. 151ſo ſaith the living Saint when Chriſt bleſſeth him outwardly, and with-draweth himſelf from the ſoul; Lord, the cups, the wife and children, the food and raiment, the pleaſures and treaſures, all the earthly mercies thou giveſt to me, are not a quarter ſo good gold, as the kiſſes of thy love which thou giveſt unto thy favourites; O kiſse me with the kiſses of thy mouth, for thy love is better then wine, Cant. 1. Remember me, O Lord, with the favour that thou beareſt unto thy children; O viſit me with thy ſalvation, that I may ſee the good of thy choſen, that I may rejoyce in the gladneſſe of thy Nation, that I may glory with thine inheritance. Pſal. 106.4, 5. Look thou upon me, and be merciful unto me, as thou uſeſt to do unto thoſe that love thy Name. Pſal. 119.132. Theſe are the holy Petitions of a gracious ſoul for a childs portion. Common mercies will never content them that have ſpecial grace, nor ſatisfie them that are ſanctified indeed. As the needle toucht with the Load-ſtone is reſtleſſe, till it points toward the North; ſo the Saint that is toucht effectually by the Spirit of God, is unquiet till he turn unto and have fellowſhip with Jeſus Chriſt. He may flutter up and down p. 152(like the Dove) over the waters of this world, but can find no reſt for the ſoles of his feet, till he return to Chriſt the true Ark, till Chriſt put forth his hand, and take him in, Gen. 8.9. Then and not till then, he crieth out with the Pſalmiſh, Return to thy reſt O my ſoul, for the Lord hath dealt bountifully with thee.

Now Reader, what ſay'ſt thou, how is it with thee? Do thy affections as the waters of Jordan, overflow their banks at the time of thine earthly harveſt? Joſh. 3.15. Or like the bird, do'ſt thou then ſing moſt merrily, when thou art mounting up to heaven? Art thou willing to be ſerved as the children of Abrams Concubines, put off with ordinary gifts? or muſt thou like Iſaac, have all, even Jeſus Chriſt, or elſe thou eſteemeſt thy ſelf to have nothing? Gen. 25 5, 6.

4. Is Chriſt the end of thy life? Is it thy main ſcope to live to him that died for thee? Doth the compaſſe of thy ſoul without trepidation, ſtand right to this pole the glory of Jeſus Chriſt? For none of us liveth to himſelf, (ſaith the Apoſtle) and no man dieth to himſelf; but whether we live, we live unto the Lord, and whether p. 153we die, we die unto the Lord; whether we live therefore or die, we are the Lords. For to this end Chriſt both died, and roſe and revived, that he might be Lord both of dead and living, Rom. 14.7, 8, 9. A ſincere Chriſtian dedicates his body, ſoul, name, eſtate, relations, intereſts, and his all to the glory of Chriſt, and wiſheth he had ſomething better to conſecrate to him; As the Grecian told the Emperour, If I had more, more would I give thee; ſo the Saint deſireth that he may believe more, and repent more, and hate ſin more, and for this end, that he may exalt Chriſt more. The Philoſopher telleth us that means move by the goodneſſe of their ends,Media movent bonitate finis. not by any abſolute goodneſſe of their own, but by their relative goodneſſe, the goodneſſe of their ends; as we take Phyſick not for Phyſicks ſake, but for healths ſake; So duties and Ordinances move a Chriſtian to mind them, not ſo much for their own ſake, as for their …nds ſake; he prayeth, faſteth, readeth, meditateth, that he may thereby and therein pleaſe, glorifie and enjoy the Lord Jeſus Chriſt.

But now a Profeſſour without the power of godlineſſe, hath another end; He goeth p. 154to Church, but it is as the cut-purſe, not to ſeek God, but his prey. He performeth duties, but either for ſelf-credit, Matth. 6.2. as Pliny obſerveth of the Nightingale,As that Emperor who commanded all golden Idols to be pull'd down out of Churches, not out of hatred to the Idols, but out of love to the gold that ſhe will ſing much longer and louder when men are by, then when they are not; or elſe for ſelf-profit, Matth. 23.14. Like him in the comedy that cried out O heavens, but pointed to the earth. Religion is either this mans ſtirrup, by which he hopes to get into the ſaddle above his Neighbours, or elſe it is his ſtalking horſe, which he contentedly followeth all day, becauſe it may bring him in ſome gain at night; like Satan, he may aſſume the ſhape of Samuel, but it is only upon ſome particular errand, and for his own ends; This man is not holy, but crafty, and doth not ſerve God, but himſelf of God. Reader, ſearch whether thou art not one of theſe; Thou art but an empty vine, if thou bringeſt forth fruit to thy ſelf, Hoſ. 10.1. O how many a work, materially good, being flie-blown with ſelf, proves ſormally bad, and ſo becomes ſtinking and unſavoury in the noſtrils of God! Self is the pirate which too too often intercepteth the golden fleet of religious performances, that they cannot p. 155return fraughted with bleſſings. It concerneth thee therefore to obſerve thy ends; what are thy ends in thy eating, and drinking, and all thy natural and civil actions? is thy end to pleaſe and gratifie the fleſh? or is it that thou mayſt get health and ſtrength, and thereby be the more ſerviceable to thy Maker and Redeemer? what is thy end in thy ſpiritual undertakings? is duty the end of duty, or is obedience to the honour of, and Communion with Chriſt the end of thy performances? make a pauſe before thou readeſt farther, and anſwer the Lord who commandeth thee to examine and know the ſtate of thy ſoul.

But becauſe I would willingly find thee out whoever thou art, and have thee fully acquainted with thy ſpiritual condition, I ſhall deſire thee to try thy ſpiritual condition by the efficient cauſe of it, and that is the Spirit of God. The holy Ghoſt is called the Spirit of life, Rom. 8.2. and indeed he only hath this ſpiritual life, that hath this Spirit of life; As all the members of the natural body are actuated and enlivened by the ſame humane ſpirit from the Head; So all the Members of the Myſtical body are quickened and actuated by the p. 156ſame Divine Spirit from their Head the Lord Jeſus Chriſt. Mark therefore that one place in Rom. 8.9. how full it is to this purpoſe; for upon that place, the weight of all I have to ſpeak further about this Uſe of trial will depend. The words are theſe, But ye are not in the fleſh, but in the Spirit, if ſo be the Spirit of God dwell in you. (Mark) Now if any man have not the Spirit of Chriſt, he is none of his. Obſerve I beſeech thee, If any man, let him pretend never ſo much, let his priviledges be never ſo many, let his profeſſion be never ſo great, and his performances never ſo numerous, yet if he have not the Spirit of Chriſt, he is none of his; ſo that if the Spirit of Chriſt have not its habitation in thee, thou haſt no ſpiritual relation to Jeſus Chriſt.

Now I ſhall teach thee to know, whether the Spirit be in thee or no, by two of its effects or properties; the firſt will be more general, the ſecond more ſpecial.

1. The Spirit of God if it be in thee, will purifie thee, for it is a purifying Spirit. Sanctification is the proper work of the Spirit of Chriſt. It is called the holy Ghoſt; and it is holy not only ſubjectively, but effectively; p. 157it worketh holineſſe, and makes men holy, 1 Cor. 6.11. It infuſeth holy habits and principles into the ſoul, whereby it is enabled to fight with, and by degrees to foyl its corruptions; It changeth the underſtanding by illumination, the will by renovation, and the affections by ſanctification; it doth not infuſe new faculties into the ſoul, but it doth renew the old; it turneth the ſame waters into another Channel; they ran before after the world and the fleſh, but now after God and his wayes; It is as it were the ſame viol, only it is new tuned; before it could make no muſick in praying or ſinging, but now it is ſo melodious, that it delighteth the heart, and raviſheth the ear of God himſelf. The old Moon and the new are the ſame, only the new hath a new endowment of light from the Sun, which it had not before; ſo it is here, the purified perſon is the ſame man he was before, only he hath a new endowment of the light of holineſſe, which he had not before. Now thus the Spirit ever worketh where it dwelleth; it is therefore called a river of living waters, John 7.37. not a pond of dead, but a river of living waters; a pond will ſuffer dirt and mud to continue p. 158in it without oppoſition; but a river of living waters purgeth out, and caſteth up its mire and dirt, its foam and ſcum, Iſa. 57.20. So the ſpirit of the world and fleſh will let Atheiſm, pride, and unbelief to lodge and lurk in the ſoul without reſiſtance, unleſſe it be a little from a natural conſcience; but the Spirit of God worketh out theſe gradually, as generous wine worketh out lees and dregs. The Spirit is alſo called fire, Acts 2. Matth. 3.11. for as fire fighteth with the cold water that is over it, and by degrees conquereth it, and reduceth the water to its own likeneſſe of heat in ſome meaſure; ſo the Spirit luſteth and fighteth againſt the fleſh, and by degrees overcometh the intereſt of it, captivateth the ſoul to the obedience of Chriſt, and conformeth the whole man in ſome meaſure to the Image of God.

Examine thy ſoul by this; Doth the ſpirit within thee combat with, and conquer thy corruptions? Doth it enable thee to caſt them away with ſhame and deteſtation? Hath it turned the bent of thy heart, and ſtream of thy affections, after ſpiritual and heavenly things? The waters of the ſea (as ſome write) though by their naturall p. 159courſe they follow the center; yet in obedience to the Moon are ſubject to her motion, and ſo turn and return, ebbe and flow. So though thou by nature didſt follow the luſts of the fleſh, the luſts of the eye, and the pride of life, yet in obedience to the Spirit doſt thou now follow its motions? Hath the intereſt of the Spirit an actual predominancy in thy ſoul, above the intereſt of the fleſh? Canſt thou ſay, that the intereſt of the ſpirit, and the intereſt of the fleſh, do often meet together, on a narrow bridge, where both cannot go forward together, and uſually thou ſuffereſt the Spirit to go forward, and the fleſh to go back? When two Maſters walk together, and a ſervant followeth after, it is not eaſie to know to which of the two the ſervant belongs, but when the Maſters part, the ſervant is diſcovered whoſe he is; When relgiion and the world have their intereſts together, thou mayſt be hid; but when thy credit and Chriſt, thy pleaſure and the ſpirit come in competition (as they will very often) thou mayſt diſcover thy ſelf clearly, whore ſervant thou art. Speak friend, and let thy conſcience witneſs, whether it be thus or no; thou maſt deceive and thereby undo thy ſelf, but thou canſt not p. 160deceive God; for if the Spirit do not ſanctifie thee, the Son will never ſave thee. Pharao's Court admitted of Frogs and Lice, and Noah's Ark received unclean Beaſts into it; but no ſuch vermine can crawle into the heavenly Court: Into it can in no wiſe enter (obſerve Reader) in no wiſe any thing that is defiled or unclean, Revel. 21.17. Theſe are the words of the true and living God. Canſt thou think that thou haſt the Spirit of God, and ſhalt be a gainer by death, who art a ſervant of unrighteouſneſs, who haſt vain-glory, covetouſneſs, hypocriſie, carnal-mindedneſs within thee, and never mourneſt under them, as one heavy laden with them, nor longeſt after,Regeneratio gratuitam coram deo juſtificationem individuo nexu comitatur, nec ab ea ſeparari poteſt, etiamſi diſtingui debeat. Polan. Syntag. lib▪ 6. cap. 37. nor uſeſt diligently the meanes for deliverance from them? Doſt thou live a ſpiritual life, that inſtead of being dead to ſin, art dead in ſin? and ſhalt thou arrive at heaven, who walkeſt in the road to hell? I aſſure thee, a King will ſooner admit dunghill-rakers and privy-cleaners, in their naſtieſt, filthieſt pickle into his bed, then God will take thee, if thou be ſuch a one, into heaven: No, Heaven is for the holy, and for them only.

2. The Spirit of God is a praying Spirit: p. 161it is called the ſpirit of grace and ſupplication, Zach. 12.10. the ſpirit of adoption, Rom. 8.15. and of his Son, whereby they that have it cry Abba Father, Gal. 4.6.

As Chriſt in Heaven makes interceſſion for them without them, Heb. 7.25. ſo the Spirit of Chriſt on earth maketh interceſſion for them within them; God never had any ſtill-born children. The fathers after the fleſh ſometimes have dumbe children, but the Father of ſpirits never had any ſuch. Mans invocation of God preſently followeth upon Gods effectual vocation of him: One of the firſt ſignes of ſpiritual life in Paul was ſpiritual breathing; Behold he prayeth, Acts 9.6. and it is obſervable, that prayer is the Alpha and Omega, the beginning and the ending almoſt of all his Epiſtles: And David was three times a day, Pſal. 55.17. nay ſeven times a day, at this bleſſed duty, Pſal. 119.164. yea, he was ſo wholly employed in it, that he ſpeaketh as if he were altogether made up of it, Pſal. 109, 4.Et ego oratio. Moller. legit. But I prayer (give my ſelf unto, as it is read in our tranſlations, is added for explanation, as the different character ſheweth) as if prayer had been his eſſential conſtitutive part. Some write of Latimer, that he would pray p. 162ſo many hours, that he was not able to riſe. Nazianzen ſaith of his Siſter Gorgonia, that ſhe prayed ſo much, that her knees ſeemed to be grown to the very ground.**Hierom. in rit. Paul the Eremite was found dead, kneeling upon his knees, holding up his hands, and lifting up his eyes.**Euſeb. Conſtantine the Emperour would not have his effigies ſet up, as other Princes had, in his armour leaning, but in a poſture of prayer kneeling. Thus all the Children of God are frequent at asking their heavenly Father bleſſing.Quorum ſpiritus domiti ſunt & qui …eſe deo ſubjiciunt (mendici ſpiritu) …unius in Mat. 5.3.Matt 5:3 Now ask thy ſoul; Doth the Spirit of …od bring thee often upon thy knees? Art thou one of the generation of ſeekers? Pſal. 24.6. Art thou one of Gods ſuppliants? Zeph. 3.10. Doſt thou know what it is to be poor in ſpirit,It is the character of the worſt of ſinners, they call not on God, Pſal 14.4. a man once ſpeechleſs is nigh unto de…thPs 14:4 to be a beggar, and to live altogether upon the almes-basket of heavens bounty? Is there a conſtant trade driven betwixt God and thy ſoul, God ſending down mercies, and thou ſending up prayers? This is the daily Exchange. Canſt thou better live without thy daily bread then this daily duty? When thy heart is big with grief, whither doſt thou go? Is this thy grea… eaſe, that thou mayſt empty thy ſoul into Gods eares?

p. 163Are thy prayers fervent prayers? Is this holy fire put to thy daily ſacrifices? Is thy prayer made without ceaſing, or inſtantly! Acts 26.7. ſtretched out upon the tenters;foreign (as the word ſignifieth) not ſo much in the length of the petitions, as in the acting of holy affections; Doſt thou labour in prayer? Coloſs. 4.12. i. e. wraſtle with God (as that word imports) bending and ſtraining every joynt of the new man in the ſoul,foreign. Rom. 12.12. foreign. inſtant in prayer, a Met…phor from hunting dogs, which will not ceaſe following the game till they have got it. foreign. Luk. 11.8. Nazian ſaith of his ſiſter Gorgonia that … prayer ſhe was modeſtly impudent.Rom 12:12Luke 11:8 that they may all help to prevail with God? Are all the heavenly forces within thee united when thou prayeſt? that if poſſible thou mayſt take the Kingdome of heaven by ſtorm, by violence? Matth. 11.12.

What ſai'ſt thou? Reader, doſt thou like the importunate Widow, take no denial? but uſe an (humble) impudency, as the Word of Chriſt includeth, when thou art intreating the Divine Majeſty for ſpirituals? Or doſt thou pray, but it is as if thou prayedſt not? ſo dully and coldly that thou canſt hardly hear thy ſelf? only as it were between ſleeping and waking, thou mumbleſt over a few petitions, either out of cuſtome, or to ſtop the mouth of conſcience, never regarding whether God anſwer thy requeſts or no.

p. 164Didſt thou but conſider the dreadful Majeſty of that God to whom thou prayeſt, the unvaluable worth of the ſoul, and endleſs ſtate for which thou prayeſt, and the poor pittance of time (upon which thy eternity dependeth) that thou haſt to pray in, it might rouſe thee out of thy ſecurity.

Common beggery as it is the pooreſt, ſo it is the eaſieſt trade;A whiſpering devotion is ſeldome anſwered with a loud eccho from heaven. Dr. Arron Serm. on 1 Sam. 7.12. p. 15.1 Sam 7:12 but this ſpecial, as it is the richeſt, ſo it is the hardeſt. The fervent prayer is the prevalent prayer, Jam. 5.16. The bullet will flie no farther than the force of the powder will carry it. That arrow of prayer that would hit the mark, muſt be drawn with full ſtrength. He that in prayer for grace through an humble dependence on Chriſt, will not be denied, ſhall not be denied. Lip-labour doth no more than a windie inſtrument, makes a loud noiſe, and that is all. Prayer without the travail of the ſoul, is but the cold carcaſs of a duty, and no wonder if it be unſavory in Gods noſtrils. How many among us are there that pray every day for pardon and holineſſe, and yet ſhall die without them, and periſh eternally for want of them? and all becauſe they never begg'd them in good earneſt, but were alwayes indifferent p. 165whether God heard them or no;No day paſſed wherein Luther spent not 3 hours in prayer; once it fell out that I heard him; (ſaith Vitus Theodorus of him) Good God, what a spirit, what a confidence was in his very expreſſions? with ſuch reverence he pray'd as to a God, with ſuch aſsurance as to a Father or friend. The child hath eſcaped many a ſtripe by his loud cry. Heartleſſe motions do but beſpeak a denial, whereas fervent ſuits offer a ſacred violence both to earth and heaven. I would have ſuch know, that the bleſſed God valueth his ſpecial ware at an higher rate than to beſtow it on ſuch as will not eſteem it ſomething anſwerably to its worth.

It were eaſie to inſtance how fiery and fervent the children of God, in whom was this ſpirit of God (which is compared to fire) have been in their ſupplications: look Gen. 32.24, 25. Pſal. 5. Pſ. 77. Pſ. 88. Jacob wreſtled with God, and would not let him go, unleſſe he bleſſed him; Chriſt ſeemed willing to ſhake him off; Let me go, ſaith Chriſt: I will not let thee go, unleſſe thou bleſſe me, ſaith Jacob. My limbs may go, my life may go, but no going for thee without a pawn, without a bleſſing. Thus indeed doth the ſeed of Jacob ſeek the face of their God, and thence are called Iſraelites; for as Princes they have power with God, and prevail, Gen. 32.26, 27. And this is the difference betwixt the prayer of a living and a dead Chriſtian, the prayer of the former is inſtant and fervent, not diſcouraged, but rather increaſing by oppoſition; as lime by water caſt upon it burneth the hotter, (ſee Matth. 15.22. and 25.27.) the p. 166latter is flat and indifferent, eaſily put off, though it be with a crum inſtead of a crown, with a bubble, a butterfly, inſtead of the everlaſting fruition of God. Any temporal good is ſatisfying to them that have no true ſpiritual good in them, Pſal. 4.5. And the reaſon is clear, the breath of a pair of bellows is cold, becauſe it doth not proceed from a living principle within, but the breath of a man is warm, becauſe it cometh from a principle of life within; ſo the prayer, the breath of an hypocrite is cold, becauſe it doth not flow from the ſpirit of God, the onelyonly inward principle of ſpiritual life; but the prayer, the breath of a ſincere Saint is warm, is fervent, becauſe it proceedeth from this living principle, the ſpirit of Chriſt within. Indeed the Chriſtian knoweth not how to pray as he ought, but the ſpirit helpeth his infirmities with ſighs and groanings, which cannot be uttered, Rom. 8.26. Doeſt thou pray conſtantly? that duty which is done out of conſcience, will be done with perſeverance. A godly man will ſeek Gods face evermore, Pſal. 105.4. and Pſ. 116.2. He calleth upon God as long as he liveth. Breathing heavenward in prayer is the beginning and ending p. 167of his ſpiritual life upon earth, as we ſee in Paul, Act. 9.6. and Stephen, Act. 7. ult.

He never taketh his leave of prayer, till he is entering into the place of praiſe. Prayer is his element, he cannot live without it, and communion with God in it. Prayer is the veſſel, by which he is continually trading into the Holy Land; he ſendeth it out fraught with precious graces, faith, hope, deſire, love, godly ſorrow, and the like; and it commeth home many times richly laden with peace, joy, and increaſe of grace. But now an hypocrite, Job ſaith, will not pray alwayes, he will not alwayes call upon God, Job 27.10. poſſibly he may ſometimes cry out (as a Scholar undet the rod, or a Malefactor upon the Rack) for deliverance out of ſome affliction; but when God openeth his hand, and beſtoweth the mercy, his mouth is ſhut, and his heart too, that you ſhall hear but little more of this duty. If he pray on his ſick bed, and God raiſe him up, he leaves his prayers ſick a bed behind him. His prayer was but a meſſenger ſent about ſome particular errand; when that is done, the meſſenger returneth: As that ſtory of the Friar ſpeaketh, how when he was a poor Friar, he went ever ſadly, caſting p. 168his eyes upon the ground; but being Abbot, he went merrily, looking upward; one of his companions asked him the reaſon of that alteration; he anſwered, that when he was a common Friar, he went dejected by looking downward for the keys of the Abby, which now he had found, and therefore left that poſture.

So when an hypocrite hath the temporal good thing he deſireth, (for that uſually is moſt deſired by him) he hath his ends, and his prayer an end too.

Or if God do not hear him preſently, he will not ſubmit patiently, but often flingeth away in a rage, with that wicked King, Why ſhould he wait upon the Lord any longer?

If there come not in preſent profit, he will give over his trade; as Tully ſaid to his Brother, That he would pray to the Gods, but that they have given over to hear. Whereas a godly man will cry in the day, and not be ſilent in the night; he will direct his prayer to God, und look up, Pſal. 5.3. He will pray and wait, wait and pray, as you ſee beggars in ſome places, they will beg and knit, knit and beg, and continue ſtill begging and knitting: So a right beggar at Gods p. 169door, he will pray and work, work and pray, he will believe and pray, hope and pray, read and pray, wait and pray; he knoweth that it is not good to limit the holy One of Iſrael; but it is good that a ſoul ſhould hope, and quietly wait for the ſalvation of God, Lam, 3.26.

A Divine giveth me this Simile, which doth excellently illuſtrate our preſent ſubject: Take ſome draught horſe,Mr. Car. on Job 27.Job 27 and he will draw when the load is coming,Of Carolus Magnus it is ſaid, Carolus plus cum deo quam hominibus loquitur. but if he feel it not coming, he will trample and not draw; but take a horſe of a right breed, and put his traces to a tree, or a poſt, he will ſtrain and ſtrain, and die upon the place, before he will give over, though nothing comes: So a rotten Chriſtian, if he find no preſent gain coming, he gives over duty, fearing all is loſt; but a right Chriſtian will pray continually, 1 Theſſ. 5.17. whether God hear him preſently or no; he knoweth that both the command of God and his own wants call upon him never to give over.

Beſides, this ſpirit of prayer abides in him for ever, John 4.14. and 16.

Examine thy heart by theſe marks faithfully, and do not by flattery or ſelf-love (or rather ſelf-hatred) deceive thy ſoul (no deceit p. 170like ſoul-deceit) but paſſe ſentence upon thy ſelf impartially, and if thou findeſt thy condition good, bleſſe God, keep cloſe to Jeſus Chriſt, and labour that thou mayſt walk worthy of the Lord,Col. 1.10.Col 1:10 even unto all well-pleaſing. The great and extraordinary priviledges beſtowed on thee, do call aloud for gracious and extraordinary practices from thee. How exemplary ſhouldſt thou live among men, who art to live eternally with God? What ſingular things wilt thou do for that God, for that Saviour, that hath done ſuch ſingular things for thy ſoul? Can any love be too much? Can any labour be too great? Can any honor be too high? Can any ſervice be too holy for that God, to whom thou art by millions of eternal obligations thus infinitely infinitely bound? O let the fruitfulneſs of thy heart and life in holineſs proclaim thine abundant thankfulneſs for ſuch mercies as for weight and worth exceed the very thoughts of Men and Angels: How abundant ſhouldſt thou be in the work of the Lord, when thou knoweſt that thy labour ſhall not be in vain in the Lord? When thou art confeſſing thy ſins, meditate on the chooſing calling love of that God, againſt whom thy ſins are p. 171committed, and try whether the heat of that burning love will not thaw thy heart, and diſſolve it into tears, when it is moſt hard and icie. When thou art backward to a duty that hath ſome difficulty in it, conſider Jeſus Chriſt was not backward to his bitter bloody ſufferings for thy ſins. As the Souldier told Auguſtus, when he denied his petition, I did not ſerve you ſo at the battel of Actium: So ſay to thy ſoul, Jeſus Chriſt did not ſerve thee ſo, when he was to drink the cup of his Fathers fierce wrath for thee; and ſee whether ſuch melting perſwaſions will not prevail with thee to ſubject thy ſelf to the hardeſt precept. When thou art departing away from …od by any ſiniſter courſe or inſincere carriage, remember who thou art, one that art called not to ſin, but ſanctity; not to uncleanneſs, but holineſs. As Antigonus, being invited to a place, that might probably prove a temptation to ſin, asked counſel of Menedemus, what he ſhould do? He bade him only remember he was a Kings Son: So do thou remember thine high and heavenly calling, and do nothing unworthy of the God that hath enrolled thy name in the Book of Life, that hath ranſomed thy ſoul with the precious blood p. 172of his Son, and hath ſanctified thee by the effectual operations of his Spirit, but walk worthy of the vocation wherewith and whereunto thou art called, Eph. 4.1.

It is an excellent meditation of Euſebius Emiſſenus; Though the Devil, ſaith he, ſhould be damned for many ſins, and I but for one, yet mine would exceed the Devils impiety; they never ſinned againſt a God that became an Angel for them; they never ſinned againſt a Mediator that was crucified for them; but miſerable and wretched I (and its wonderful that my heart melteth not when it thinketh on it) I have ſinned againſt a God that became a Man for me, againſt a God that died an ignominious death for me; againſt a God that hath left me an example of love and holineſſe. I am more unworthy then the Devils.

Conſider it Friend; no ſins admit of higher aggravations, nor are matter of deeper provocation, then the ſins of thoſe that are intereſted in Gods ſpecial diſtinguiſhing affection. In a word (for I had not thought to have told thee ſo much, it was for the ſake of others principally that I penn'd this piece) ſince it ſhall be thy reward to be p. 173like an Angel in happineſs, ever to behold the face of the Father, let it be thy work and endeavour to be like an Angel in holineſs, to do the will of God readily, heartily, and univerſally.

But if thou find upon a thorough ſearch, that thou art a ſtranger to this ſpiritual life; if conſcience ſent to enquire bring in its verdict, that this purifying praying Spirit dwelleth not in thy ſoul: Let me beſeeth thee, in the fear of the Lord, to bethink thy ſelf, what is like to become of thee for ever. One of the Martyrs put his finger into the candle, to try how he could endure the fire, in which he was afterwards to be burnt; do thou but read over again the former uſe of information, and conſider whether thou art able to undergo that loſſe, and that terrible intolerable eternal wrath of an omnipotent God, which is therein declared, and by Scripture proved to be the portion of all that live and dye in thy condition. Suppoſe thou ſhouldſt hear a voice this hour, as that wicked Pope did,Ve…i Miſer in judicium Come thou wretch unto thy particular and eternal judgement; what wouldſt thou do? where wouldſt thou appear? and where wouldſt thou leave thy glory? Iſai. 10.3. I would not for a p. 174world take thy turn: How is it poſſible, that thou canſt eat, or drink, or ſleep with any quietneſs of mind: that in the day thy meat is not ſauced with ſorrow, and thy drink mingled with weeping: that in the night thou art not ſcared with dreams, and terrified with viſions, when thy whole eternity dependeth upon that little thread of life, which is in danger every moment to be cut aſunder, and thou to drop into hell! Art thou a man that haſt reaſon, and canſt thou be contented one hour in ſuch a condition? Art thou a Chriſtian, that believeſt the Word of God to be truth, and canſt thou continue one moment longer in that Sodom of thy natural eſtate, which will be puniſhed with fire and brimſtone?

I tell thee, didſt thou and the reſt of thy carnal neighbours but give credit to Scripture, thou and they too would ſooner ſleep in a chamber, where all the wals round, the cieling above, and floor below, were in a burning light flame, then reſt quietly one moment in thine eſtate of ſin and wrath. But for thy ſake, (thy condition yet not being deſperate, though very dangerous) that thou mighteſt avoid the eaſeleſs miſery of the ſinner, and attain the endleſſe felicity p. 175of the Saint, I have purpoſely written the next Uſe, which I requeſt thee, as thou loveſt thy life, thy ſoul, thine unchangeable good; nay I charge thee, as thou wilt anſwer the contrary at the great and dreadful day of the Lord Jeſus, that thou read carefully, and that thou practice faithfully the means and directions, therein propounded out of the Word of God.

3. My third Uſe ſhall be, of exhortation to thoſe that are dead in ſins, to labour for this ſpiritual life. Whoever thou art that wouldeſt have gain by thy death, then get Chriſt to be thy life. Haſt thou read of that fulneſs of joy, of thoſe rivers of pleaſures, of that exceeding and eternal weight of glory, of that Kingdom that cannot be ſhaken, of that enjoyment of Chriſt, of that full immediate fruition of God, and in him of all good, of that perfect freedom from all evil, which they (and only they) ſhall be partakers of, who have this ſpiritual life? And is not thy heart inflamed with love to it? thy ſoul enlarged in deſire after it?Extrema Chriſtianorum deſiderantur etſi non ex…r i…. Hi…. thy will reſolved to venture all, and undertake any thing for it? Surely if thou art a man, and haſt reaſon, thy will and affections will p. 176be carried out after things that are good; but if thou haſt but a ſpark of Chriſtianity, thou canſt not but be exceedingly raviſhed with things ſo eminently, ſo ſuperlatively, ſo infinitely good. The Hiſtorian obſerveth, that the riches of Cyprus invited the Romans to hazard dangerous fights for the conquering it. How many ſtorms doth the Merchant ſail through for corruptible treaſures? How often doth the Souldier venture his limbs, nay his life, for a little periſhing plunder? Reader, I am perſwading thee to mind the true treaſure, durable riches, even thoſe which will ſwim out with thee in the ſhipwrack of death.

Stephen Gardiner ſaid of juſtification by Faith only, that it was a good ſupper doctrine, though not ſo good a break-faſt one. So the power of godlineſs, this ſpiritual life, though it be not ſo pleaſant to live in as to the fleſh, yet it is moſt comfortable to die with.

When Moſes had heard a little of the earthly Canaan, how earneſtly doth he beg that he might ſee it! Deut. 3.25. I pray thee let me go over and ſee the good Land that is beyond Jordan, that goodly mountain, and Lebanon. Thou haſt read a little of the p. 177heavenly Canaan, and haſt thou not ten thouſend times more cauſe to deſire it?

Plato ſaith, If moral Philoſophy could be ſeen with moral eyes it would draw all mens hearts after it: May not I more truly ſay, if the gain of a Saint at death could be ſeen with ſpiritual eyes, with the eye of faith, it would make all men in love with it, and eager after it! Baalam, as bad as he was, did deſire to die the death of the righteous; and ſurely they that diſlike their way, cannot but deſire their end; but God hath joyned them both together, and it is not in the power of any man to put them aſunder; therefore if thou wouldſt die their deaths, thou muſt live their ſpiritual lives. Holineſſe is the ſeed out of which that harveſt groweth. If thou wouldſt be ſafe when thou ſhalt launch into the vaſt Ocean of eternity; if thou wouldſt be received into the celeſtial habitation, when thou ſhalt be turned out of thy houſe of clay, make ſure of this life in Chriſt. If an Heathen Prince would not admit Virgins to his bed before they were purified;Eſt. 2.12.Esth 2:12 canſt thou think the King of Kings will take thee into his neareſt and deareſt embraces, before thou art ſanctified? Believe it, heaven muſt be in p. 178thee, before thou ſhalt be in heaven. Unleſs the Spirit of God adorn thy ſoul, (as Abrams ſervant did Rebeckah) with the jewels of grace, thou art no fit Spouſe for the true Iſaak the Lord of glory.

The brutiſh worldling indeed would willingly live prophanely, and yet die comfortably; dance with the Devil all day, and ſup with Chriſt at night; have his portion in this world with the rich man, in the other world with Lazarus. There is a ſtory of one, tha… b i…g rep…ved for his vicious life, and p…rſwaded to mind godlineſs, would an… often Th…t it was but ſay…ng three words at his death, …nd he …as ſure to have eternal life; probably his three words were, Mi…erere mei Deus: but he riding one day over a bridge, his horſe ſtumbled, and as bo…h wer… falling into the river, he cryeth out, Capiat omnia diabolus, …o ſe and m…n …nd all to the Devil. As he l ved ſo he died, with three words, … ſuch as he hoped to have had.As the young ſwaggerer told his graceleſſe companion (when they had been with Ambroſe, and ſeen him on his death-bed, nothing affrighted at the approach of the King of terrors, but triumphing over it) O that I might live with thee, and die with Ambroſe! But this cannot be; an happy death is the concluſion of an holy life. The God who giveth heaven hath in great letters written in his Word, upon what termes (and no other) it may be had. He chooſeth to ſalvation through ſanctification of the ſpirit, and belief of the truth, 2 Theſſ. 2.13.

p. 179It is as poſſible for thee to enjoy the benefit of the Sons paſſion, without the Fathers creation, as without the Spirits ſanctification. Believe the word of truth, John 3.3. Verily, verily, I ſay unto thee, except a man be born again, he cannot ſee the Kingdom of God: And Hebr. 12.14. Follow holineſs, without which no man ſhall ſee the Lord. Conſider Friend, this is the Word of the true and living God; and this Law, this ſtanding Law of Heaven, is like the law of the Medes and Perſians, which cannot be altered; not one iota or title of it can poſsibly go unfulfilled, Math. 5.18. Dareſt thou think that the God of truth will be found a lyar for thy ſake, as he muſt be if he ſave thee in thy ſinful unconverted ſtate? I tell thee, the God of holineſs and juſtice will ſend millions of ſuch carnal wretches as thou art to hell, there to ſuffer the vengeance of the unquenchable fire, before he will ſtain his honour in the leaſt. No, he is more tender of his glory then ſo; though thou careſt not how much thou trampleſt his honor in the duſt, by the wilful breach of his Commands, yet he is exceeding jealous of his great Name; and when his very being is engaged for the accompliſhment of his p. 180Word, he will not ungod himſelf to glorifie thee in an unſanctified condition; and therefore do not delude thy ſoul, in preſuming that he that made thee will not damn thee; for he ſaith himſelf, that unleſs thou art new made, and haſt that true underſtanding to fear his Majeſty, and depart from iniquity, He that made thee will not ſave thee, and he that formed thee will ſhew thee no mercy, Iſai. 27.11, I hope therefore thou art fully convinced, that it highly concerneth thee to be night and day with the greateſt diligence imaginable, labouring for this ſpiritual life, when thine everlaſting comfort in the other world, thine eternal life dependeth ſo much upon it.

Art thou rich? hearken to this word of counſel from God; look after theſe durable riches, Prov. 6.18. thy earthly riches are not for ever, Prov. 27.24. though thy heart poſſibly is more ſet upon thy houſes and hoards, then upon heaven, yet thou muſt take thine everlaſting leave of them ere long; when theſe unſearchable riches in Chriſt, which I am perſwading thee to mind, out-live the dayes of heaven, run parallel with the life of God, and line of eternity, Prov. 8.18. Nay till thou liveſt this ſpiritual p. 181life, all thy wealth is want, all thy glory is ignominy, all thy comforts are croſſes, yea curſes to thee, Prov. 1.32, Pſal. 69.22.

All thy outward comforts like the Rainbow ſhew themſelves in all their dainty colours, and then vaniſh away; or if they ſtay with thee till death, then they die with thee; Oh how hath the Moon of great mens plenty often been eclipſed at the full, and the Sun of their pomp gone down at noon!

Through the corruption of thy heart they prove but fuel for thy luſts on earth; & if thou ſhouldſt die, having only this worlds goods, they will feed the eternal fire in hell. It is ſtoried of Heliogabalus, that he had ſilken halters to hang himſelf with; ponds of ſweet water to drown himſelf in; and gilded poyſon to poyſon himſelf: Truly more hurtful are the worlds trinity, riches, honors and pleaſures, to them that have great eſtates in the world, but no eſtate in the Covenant. Poyſon worketh more furiouſly in wine then in water; and ſo doth corruption many times bewray it ſelf more in plenty then in poverty: It is ſad, that thou ſhouldſt not be led to God by that which came from p. 182God. But O how lamentable is it, that thou ſhouldſt, Jehu like, fight againſt thy Maſter with his own Souldiers; like the dunghill, the more the Sun ſhineth on it, it ſends forth the more ſtinking ſavour;The Poet feigned Pluto to be the god of riches, and Hell, as if they had been inſeparable. Homer. that thou ſhouldſt by the riches which his Majeſty hath given thee, only have this curſed advantage, to be the greater Rebel! Many good works hath Chriſt done for thee, for which doſt thou ſtone him? John 10.32. for which of them doſt thou ſtone him out of thy houſe? by oaths, or drunkenneſs, or gaming, or by atheiſme, and irreligion, or at leaſt by putting him off with a few ſhort, cold, formal prayers, and that but now and then neither: Many good works hath he done for thee, for which of them doſt thou ſtone him out of thy heart? by letting the world and the things of the world have the higheſt ſeat there, the throne, thy chiefeſt eſteem, warmeſt love, and ſtrongeſt truſt? What ſayeſt thou, is it not thus? and is this to be led by his goodneſs to repentance? Oh conſider thy bodies mercies are holy baits laid by God to catch thy ſoul. He tryeth the veſſel with water, to ſee whether it will hold wine; do not like the fooliſh flie, burn thy ſelf in this flame of love; turn not his grace into wantonneſſe; p. 183but let the kindneſſe of God be ſalvation unto thee; thou ſhouldſt by thoſe cords of love be drawn nearer unto him, and by thoſe bands of mercies be tied cloſer to his commands. How ſhouldſt thou gather, if the ſtreames of creatures be ſo ſweet what ſweetneſſe is there in God who is the Fountain? If he be ſo good in temporals, ſurely he is better in ſpirituals, and beſt of all in eternals: How unſatisfied ſhouldſt thou be with all theſe outward gifts which may conſiſt with his everlaſting hatred, and reſolve with Luther, not to be put off with the bleſſings of his left hand,Valde proteſtatus ſumme nolle ſic ab eo ſatiari. Melch. A… in vit. Luth. of his foot-ſtool? Thou haſt the more cauſe to look about thee, becauſe few of thy rank are truly religious; a little godlineſs will go a great way with great men, though of all men they have moſt obligations from God: ſee James 2.5, God chooſeth the poor of the world, rich in faith, and heirs of his Kingdom: And Chriſt telleth us, It is eaſier for a Camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of Heaven, Matth. 19.24. Our Saviour indeed doth not ſpeak of an impoſſibility, but of the difficulty of it, and the rareneſſe of it. Job unfolded the riddle, and got p. 184through the needles eye with three thouſand Camels; but it is hard to be wealthy and not wanton; too too often are riches like bird-lime, hindering the ſoul in its flight towards Heaven; a load of earth hath ſunk many a ſoul to hell; and the inriching of the outward occaſioned the impoveriſhing of the inward man. A rich man is a rare diſh at heavens table: Bleſſed be God there are ſome, but ſurely few rich of thoſe very few that ſhall be ſaved, 1 Cor. 1.26. The weighty burden in a veſſel, though it conſiſted of the moſt precious commodities, hath not ſeldom cauſed its miſcarriage, when otherwiſe it had arrived ſafely at its deſired haven. As the Moon when ſhe is at the full, is fartheſt from, and in moſt direct oppoſition to the Sun; ſo tis the temper of moſt in thy condition to be fartheſt from, and moſt oppoſite to Chriſt, when they receive the moſt light of proſperity from him, and art fulleſt of the bleſſings of his goodneſs. Take heed thou be not like the Horſe and Mule, Pſalm 32.9. to drink plentifully of the ſtreames, and never look to the Fountain; but let thine eyes, as the Churches, be Doves eyes; When the Dove hath pecked her corn, ſhe turneth p. 185her eyes heavenward, ſhe looketh up, Cant. 1.15.

It is reported of the Spartans, that they uſe to chooſe their King every year, during which year he liveth in all abundance, but is, after the year be expired, baniſht into ſome remote place for ever. One King knowing this, being called to be King, did not as others prodigally ſpend his revenues, but heaped up all the treaſure he could get together, and ſent it before to that place whither he ſhould be baniſht; and ſo in the year of his Government made a comfortable proviſion for his whole life: So wiſe are they that lay up a treaſure in Heaven againſt the time of their departure out of this world.

Art thou poor? Labour for this ſpiritual life, it will make thee rich indeed. Thou haſt little on earth, but thou mayſt have a treaſure in heaven. God offereth thee Grace, Chriſt, and Life▪ as freely as others; take heed thou neglect them not and think as they in Sweden, that it is only for Gentlemen to keep the Sabbath; that its only for Gentlemen to mind Religion; thou haſt a ſoul to ſave; an endleſſe eſtate to provide for; an hell to eſcape; an heaven to attain; p. 186a dreadful day of judgement to prepare for, as well as they. It is a great mercy, that though God difference thee from others in temporals, yet not in ſpirituals. Among the Iſraelites the price for their ranſome was equal, half a ſhekel, the rich ſhall not give more, nor the poor leſſe, Exod. 30.12, 15, 16. thereby**Willet in loc. ſignifying, that the ſame price was paid by Chriſt for the redemption of all, poor as well as rich, and that the vertue and merits of Chriſts paſſion belong equally to all; thy outward condition doth not exclude thee from an intereſt in Chriſts death, and interceſſion. Poor Lazarus may lie in the boſom of rich Abraham. The poor may be goſpellized, as that Matth. 11.5. is ſometimes read, not only have the Goſpel preached to them, but be changed by it. God accepted the Lamb and Dove in ſacrifice, when he rejected the Lion and Eagle. But thou muſt be one of Gods poor, not of the Devils ragged Regiment: Will it not be ſad for thee to have two hels: one on earth, in cold, hunger, and thirſt, and wants, and another in hell, in heat, and unſpeakable woe? How many of thy condition ſerve the Devil and the world all their dayes in drudgery and ſlavery, and are turned into p. 187hell as a Sumpter-horſe at the night of death, after all his hard travel, with his back full of gals and bruiſes.

A low man, if his eye be clear, may look as high as the talleſt,B. Hall Contempl. the leaſt Pigmie may from the loweſt valley ſee the Sun as fully as a Gyant upon the higheſt mountain: Chriſt is now in Heaven; it is not the ſmalneſſe of our perſon, nor the meanneſs of our condition, that can let us from beholding him. The ſoul hath no ſtature, neither is heaven to be had with reaching. If God clear the eyes of our faith, we ſhall be high enough to beho!d him.

Do not ſay, thou art to provide for thy wife and children, and haſt no time to regard thy ſoul, in a ſolemn, ſerious performance of duties; remember the ſame God that commandeth thee to follow thy particular calling as a man, injoyneth thee likewiſe to follow thy general calling as a Chriſtian, and that in the firſt place; Seek firſt the Kingdom of God, and the righteouſneſs thereof, and all other things ſhall be added to you, Mat. 6.33. and alſo with the greateſt labour, John 6.27. Phil. 2.12. Labour not for the food that periſheth, but for the food that endureth to everlaſting life.

p. 188Where our Saviour doth not indeed abſolutely forbid labour for the body, but comparatively; thy labour for thy ſoul ſhould be ſo much, ſo great, that thy labour for thy body ſhould be no labour at all, not deſerve the name of labour in compariſon of it. Now conſider, what anſwer thou wilt make to the great God, when he ſhall plead with thee for the breach of theſe commands; beſides, haſt not thou many ſpare hours in many evenings, and on wet dayes, wherein thou mightſt go to God in ſecret, and with thy family, and humble thy ſoul in a mournful confeſſion of thy ſins, and ſenſible apprehenſion of the wrath which is due to thee, and wherein thou mightſt be importunate for pardon and grace, without which thou art loſt for ever? Nay, the Lord knoweth how many Lords dayes thou haſt enjoyed, which dayes he hath ſet apart, as well out of mercy as out of ſoveraignity, not only for the glory of his Name, but alſo for the good of thy ſoul, wherein thou mightſt both publickly, privately and ſecretly have furthered thy ſpiritual and eternal good; but how doſt thou ſquander away thoſe precious hours, ſometime in corporal labour; alwayes in ſpiritual p. 189idleneſs, in ſleeping, or walking, or ſitting at thy door, or talking with thy neighbors, and yet thou haſt no time for thy ſoul.

But laſtly tell me, haſt thou time to eat, and drink, and work, and ſleep, and no time to work out thy ſalvation, to fit thy ſoul for death, for judgement, for eternity? If thy houſe were in a flame thou wouldſt not let it burn, and ſay, I have no time to quench it: If thy neighbor call thee to ſit, or talk, or dine, or it may be to go to the Ale-houſe with him, thou doſt not anſwer him, I muſt provide for my family, I have no time; but when thy Maker and Preſerver, the bleſſed God, calleth upon thee by his Spirit and Word to be diligent, for the making thy calling and election ſure, 2 Pet. 1.10. thou muſt provide for thy family, thou haſt no time for this. Fooliſh worm, leave off thy vain and curſed pretences, and ſet upon the buſineſs for which thou waſt ſent into the world, even the glorifying and obeying the Lord, or thou ſhalt have another manner of anſwer to thy ſimple excuſes from the Judge of quick and dead, when for thy want of time to ſerve him in, he ſhall give thee an eternity to ſuffer in.

p. 190Reader I have two things to deſire of thee, before I deliver thee the directions which I have received of the Lord for thee; and indeed unleſſe thou grant me, or rather God and thy ſoul, theſe two requeſts, all that I have to ſay will be to no purpoſe at all; my requeſts are, that thou wouldſt follow the counſel of God in order to the recovery of thy ſoul out of its bottomleſſe miſery with all ſpeed, and with all diligence. Now becauſe they are of ſuch exceeding importance, that if thou art once perſwaded to them, my work will be half effected; and becauſe delayes and lazineſs are the two great gulphs, in which ſuch multitudes of ſouls are drowned and periſh, I ſhall ſpeak the more to them.

My firſt requeſt to thee is, that thou wouldſt preſently ſet about the affairs of thy ſoul. We ſay of things that muſt be done,De rebus neceſſariis non eſt deliberandum there needeth not any deliberation about them. Is not this the one thing neceſſary to prepare for the laſt hour, to make ſure of thine everlaſting well-fare?In re tam juſta nulla eſt conſultatio. If thou believeſt the word of God, thou wilt not give the fleſh ſo much breath as to debate it; muchleſs wilt thou as Felix p. 191did, put off the thoughts of righteouſneſs, and judgement to come, till thou art at better leiſure, till thou haſt a more convenient ſeaſon. What more weighty work haſt thou to do, then to work out thy own ſalvation? Is the following thy calling, hoarding up an heaps of earth, feeding, cloathing that fleſh which ſhall ſhortly be food for worms, is any of theſe half ſo neceſſary as thy proviſion for eternity?

If thou art old, its high time to begin to prepare for thy latter end. Thou haſt the feet of thy body almoſt already in the earth, in the grave; and hadſt thou not need have the feet of thy ſoul, thy affections in heaven? Thou haſt but a little time to converſe with men; doth it not behove thee to be much in communion with God? Death often (poſſibly) knocketh at thy door by the hand of ſickneſs, and warneth thee to look after another habitation, for thou art to be turned out of thy houſe of clay; Doſt thou take warning? what wilt thou do, if thou ſhouldeſt dye before thou didſt ever begin to live? If the Sun of thy life ſhould ſet, before the Sun of righteouſneſs hath ariſen on thee, all the while thou liveſt thou art dead, and thou p. 192liveſt long to add to thy torments, as others have died ſoon to haſten them. Thou art but like ſtubble, laid out a drying to burn the better in hell, all the while thou continueſt a ſtranger to the new birth.

Thou haſt every day been treaſuring up wrath againſt the day of wrath; been gathering as it were more wood to increaſe thoſe flames in which thou (if thou thus dieſt) ſhalt live for ever. Becauſe judgement againſt an evil work is not ſpeedily executed, therefore the heart of the ſons of men is fully ſet in them to do evil; though a ſinner do evil an hundred times, and his dayes be prolonged, it ſhall not go well with the wicked, Eccleſ. 8 11, 12, 23. The ſinner an hundred years old ſhall be accurſed, Iſa. 65.20.

I have read of the Circaſsians, a kind of mungrel Chriſtians, that they divide their time betwixt the Devil and God, dedicating their youth to robbery, and their old age to repentance. How much time haſt thou ſpent in the ſervice of ſin? how little time haſt thou left the ſervice of God and thy ſoul? Is it not high time for thee to number thy dayes, and to apply thy heart unto wiſdom ſpeedily?

Old ſinner, doſt thou not tremble, to p. 193think that there is but a ſtep betwixt thee and death! nay betwixt thee and hell. O the time, and talents, and opportunities which thou haſt to reckon for, more then others! Happy, happy had it been for thee to have been turned out of the wombe into hell, rather then to dye an old man, and not a babe in Chriſt. If thou haſt a ſparke of love to thy ſelf, mind thine inward change preſently, leaſt thy change come, even death, and ſend thee to unchangeable miſery.

If thou art young,Honor adoleſcentum eſt, timorem Dei habere. Ambroſ. de offici. mind the gathering the Manna of godlineſs in the morning of thine age; preſent the firſt fruits of thy life to that God who deſireth the firſt ripe fruits, Exod. 3.19. The firſtlings are his darlings, Gen. 4.4. and that cloth will keep colour beſt that is died in the Wool; the veſſel will ſente longeſt of that liquor with which it is firſt ſeaſoned; let thy ſoul like Gideons Fleece drink up betimes the dews of grace. As young as thou art, thy life is every moment at the mercy of the Lord; There is a ſaying, that in Golgatha there are skulls of all ſizes; In the Church-yard thou mayeſt ſee graves of all ſorts, and ſome of thy very length; thou art concerned p. 194therefore to remember thy Creator in the dayes of thy youth. Aquinas telleth us, the young man hath death at his back, the old man before his eyes; and that is the more dangerous enemy that purſueth thee, then that which marcheth up towards thy face. This calleth for the greater care and watchfulneſs. In the Iſle of Man the maides ſpin their winding ſheets the firſt thing they ſpin; do thou in youth and health ponder and prepare for thy death, leſt as young and ſtrong as thou art, death trip up thy heels and throw thee, and it prove thine everlaſting overthrow.

Beſides, canſt thou imagine that ſuch a ſinner deſerveth favor who cometh in to ſerve God at laſt, when he can ſerve his luſt no longer? Is it equal (be thy own judge) to give the flower of thine age, the ſpring of thy life, the beſt of thy time, thine health and ſtrength to the devil, and thy brutiſh fleſh; and to give the dregs, the ſnuffe, the bottom of all this to the infinitely glorious God, whoſe creature thou art, at whoſe coſt and charge thou liveſt every day and night, and who calleth upon thee for thy ſervice, not for the need he hath of thee, but becauſe of the need thou p. 195ſtandeſt in of him, all whoſe happineſs doth conſiſt in the pleaſing and enjoying his Majeſty?

Whoever thou art, of what age ſoever, either ſet ſpeedily about thy ſoul-work, or anſwer theſe few queſtions the Lord ſhall put to thee, or be ſpeechleſs and without excuſe at the day of Chriſt.

Firſt, Hath not God waited upon thee long enough already? wouldſt have him whom the heavens and the heaven of heavens cannot contain, who hath millions of glorious Angels waiting on his Majeſty, to wait on thee miſerable worme alwayes?

I tell thee all the while thou art ſinning, his eyes behold thee, his heart is incenſed againſt thee, and his hand can reach thee and avenge him on thee every moment. How many hath he ſent into hell, that never taſted of his patience as thou haſt done? The angels ſinned and were not waited upon one hour for their repentance; yet how many years hath he endured thee with much long-ſuffering, and ſtill waiteth upon thee that he may be gracious unto thee, Iſa. 30.18. The laſt oath thou didſt ſwear he p. 196could have curſed and rotted thy tongue. The laſt time that thou wenteſt prayerleſs to thy reſt, he could have ſent thee to little eaſe, to the place where there is no reſt day or night. The laſt time thou didſt quench the motions of his Spirit, and ſtifle the convictions of thy conſcience, he could have taught thee by experience, what is the meaning of the worm that never dyeth, and the fire that goeth not out; and yet he ſpareth thee, ſtretching out his hands all the day long to a rebellious child, Iſa. 65.2. Should not his long patience quicken thee to ſpeedy repentance? Anſwer God whether he hath not waited enough, been long-ſuffering enough already; and if he have not, continue in thy ungodly courſe, and ſee who ſhall ſuffer longeſt at laſt, he or thou. It is one thing to forbear a debt, another thing to forgive the debtor. The longer God is in fetching his hand about, the heavier his blow will be when he ſtriketh. The threatning is like a child, the longer it is kept in the womb, the bigger it groweth, and it will put thee to the more pain, when it cometh to the birth of its execution; therefore bethink thy ſelf before the decree bring forth, before the day p. 197paſſe as the chaffe, before the fierce anger of the Lord come upon thee, Zeph. 2.2.

Doſt thou not ſee in the Scriptures many examples of Gods ſeverity upon the abuſe of his patience? What became of Sodom and Gomorrah when God waited in the dayes of Lot? Are they not ſuffering the vengeance of eternal fire? Jude v. 7. What became of the Jews upon whom Chriſt waited, calling upon them, and crying to them to return and reform? is not wrath come upon them to the utmoſt? 1 Theſſ. 2.16. Are not theſe like the Maſte of a ſhip ſunk in the ſands, ſtanding up to warn thee to avoid their courſe, leaſt thou ſplit eternally? Have not theſe the ſame inſcription on them with Senacheribs tombe, Look on me and learn to be godly? Do not the Sodomites ſeem to ſay, Look on us and learn to be godly? Do not thy Atheiſtical neighbors in hell, that thought they had had time enough before them, and futured their repentance cry, O look on us and learn to be godly, and that with ſpeed! Friend, take example by others, leaſt thou be made an example to others, To day after ſo long a time, thou wilt hear his voice, harden not thy heart, Heb. 4.7.

p. 198My ſecond queſtion which I deſire thee to anſwer, is, Haſt thou not ſerved the world and the fleſh long enough already? Is it not yet time to ſerve God? hath not luſt had too much of thy heart, and the fleſh of thy life already? may not the time paſt of thy life ſuffice thee to have wrought the will of the fleſh? 1 Pet. 4. and 3. Canſt thou have the face to ſay with the ſluggard, a little more ſlumber, a little more ſleep, a little more drunkenneſs, a little more ſwearing, a little more wickedneſs? is not the debt which thou oweſt to Divine Juſtice great enough? Is not the heap of wrath and fury which thou haſt provided for thy ſelf againſt death and judgement big enough? Doſt thou think that thou maiſt ſerve the fleſh too little, and the Lord too much? It may be thou haſt ſerved the devil twenty, thirty, fourty, fifty, ſixty or ſeventy, and knoweſt not whether thou ſhalt have ſo many hours to ſerve God in, and is it not yet time to begin? Anſwer me; Haſt thou not wallowed long enough in the mire of Atheiſm, worldlineſs and ſenſuality? wilt thou not yet be made clean (Ah) when ſhall it once be? Jer. 13. ult.

p. 1993. If one ſhould offer thee an houſe and land, or a bag of money, wouldſt thou not preſently accept it? wouldſt thou ſay I am not yet at leiſure, hereafter will be time enough? and is there not infinitely more reaſon why thou ſhouldſt preſently cloſe with Chriſt, and leave thy ſins, and ſeek the Kingdom of heaven? Is not heaven more worth then earth? are not the fruits of Chriſt better then ſilver, and his revenews then choice gold? Prov. 3.15.

When gold is offered thee, ſaith Ambroſe, thou doſt not ſay, I will come again to morrow and take it, but art glad of preſent poſſeſſion; but ſalvation being profered to our ſouls, few men haſte to embrace it.

Is it not a ſordid ſlighting of Jeſus Chriſt the Lord of glory, for thee to be more ready and haſty to take a little periſhing wealth, then his moſt precious blood?

Canſt thou read the ſtory of Pope Gregory the ſeventh, how he made the Emperor Henry the fourth, with his wife and child, to ſtand bare feet and bare leg'd three days and three nights in a cold froſty ſeaſon, before he would admit them into the houſe, and thy heart not riſe againſt the p. 200Popes pride and wickedneſs? And why doth it not riſe againſt thy own obſtinacy and vileneſs, that haſt ſuffered the King of Kings to ſtand knocking at the door of thy heart till his head hath been wet with the dew, and his locks with the drops of the night? and though he hath waited thus many years, yet thou haſt denyed him entrance, and art not to this hour reſolved to give him ſpeedy acceptance.

4. Doſt thou not finde by experience that the longer thou delayeſt, the farther thou wandreſt from God and holineſs, and the more unfit thou art for, and the more unwilling unto the work of converſion? is it not time therefore to turn with ſpeed, when continuance in ſin inſenſibly hardeneth thy heart, and gradually indiſpoſeth it more to the work of repentance? as the ground, ſo is thy heart; the longer it lyeth fallow, not ploughed up, the harder it will be; wilt thou go one ſtep farther from God, when thou muſt certainly come back every ſtep, and that by weeping croſs all the way, or be damned for ever? The purchaſe of heaven is like buying the Sybils propheſies, the longer thou holdeſt off, the dearer. p. 201A ſtain which hath been long in cloaths, is not eaſily waſhed out; an houſe that hath long run to ruin, will require the more coſt and labor for its reparation. Diſeaſes that have been long in the body, are cured, if at all, yet with much difficulty. The devil which had poſſeſſed the man from his infancy, was hardly caſt out, and not without much renting and raging, Mar. 9.21, 26. Satan thinks his evidence as good as eleven points at law, now he hath once got poſſeſſion, and the longer he continueth Commander in chief, in the royal fort of thy heart, the more he fortifieth it againſt God, and ſtrengtheneth himſelf againſt the Almighty. All the while thou delayeſt, God is more provoked; the wicked one more encouraged, thy heart more hardened, thy debts more encreaſed, thy ſoul more endangered, and all the difficulties of converſion daily more and more multiplied upon thee, having a day more to repent of, and a day leſſe to repent in.

5. Canſt thou promiſe thy ſelf the next hour to repent in, and dareſt thou defer it to another hour? thou ſayeſt thou wilt mind theſe things when thou art old, but p. 202what if thou dyeſt while thou art young?It was a wiſe anſwer of one that wa invited to dinner on th… morrow; ſaith he, A multis annis craſtinum non habui. thou deferreſt it till to morrow; but ſuppoſe thou dye to day, and God ſay to thee as to the rich fool, This night thy ſoul ſhall be required of thee! Boaſt not thy ſelf of to morrow; thou knoweſt not what a day may bring forth, Pro. 27.1.

It is a good ſaying of Aquinas, That though God promiſe forgiveneſs to repenting ſinners,Waldus he the f…t…er of the Walden es ſeei… one ſuddenly f…ll …own dead, was converted, wen… …ome and …ecame a new ma…. yet God promiſeth not to morrow to repent in; think how many hundred caſualties thou art liable to, how many others dye ſuddenly; and take the counſel of Michal to David, Save thy ſelf to night, to morrow thou mayeſt be ſlain: Save thy ſoul today, to morrow thou maiſt be damned.

6. Art thou ſure that God will accept thee hereafter, if thou ſhouldſt now delay and dally with his Majeſty? It is good ſeeking the Lord while he may be found, and calling upon him while he is near, Pſal. 55.6. There is a time when men ſhal call, but God will nor hear; cry, but he will not anſwer; and that becauſe when God called they would not hear, but ſet at naught his counſel, Prov. 24. to 29. Whilſt thine eyes p. 203are open, the things which concern thy peace, may be hid from them, Luke 19.41. Thou maiſt live to have thy ſoul buried long before thy body, Ezek. 24.13, 14. God would purge thee now, and thou wilt not; take heed he clap not the ſame curſe upon thee, which he did on ſome others, that thou ſhalt never be purged till thou dieſt. The Spirit of God probably now ſtirreth thee, to turn preſently, and offereth thee its help; if thou loveſt thy ſoul do not now deny it, leaſt the ſpirit ſerve thee, as Samuel did Saul; Saul diſobeyed him, and Samuel came no more to Saul to the day of his death, 1 Sam. 15. ult. i. e. never. So take heed of quenching this motion of the holy Ghoſt, leaſt it depart in a diſtaſte, taking its everlaſting leave of thee, and thou never feel it more to the day of thy death. Now is the accepted time, now is the day of ſalvation, 2 Cor. 6.2. This day if thou wilt hear his voice, harden not thy heart, leaſt he ſwear in his wrath that thou ſhalt never enter into his reſt, Pſal. 95.7.11.

My ſecond requeſt is, that thou wouldſt make the attaining this ſpiritual life the whole buſineſs of thy natural life, that p. 204thou wouldeſt eſteem it as the great end of thy creation, preſervation, and of all the mercies and means of grace which God beſtoweth on thee, as the great end why God is ſo patient towards thee, ſo provident over thee, ſo bountiful unto thee, that thou mighteſt repent and return unto him from whom thou haſt gone aſtray.

Shall I intreat thee for the ſake of thy poor ſoul, to let thy greateſt labor be for thine eternal welfare? Is not this a buſineſs of the greateſt neceſſity, of the greateſt excellency,It is the unum neceſſarium, Luk. 10. ult. The primum quaerendum Mat. 6.33. The totum hominis, Eccl. 12.13.Luke 10Matt 6:33Eccl 12:13 and of the greateſt commodity and profit that thou didſt ever undertake? To be everlaſtingly in heaven or in hell, to enjoy endleſs and matchleſs pain, or pleaſure, are other manner of things than men dream of. Good Lord! that men did but believe what it is to be happy, or miſerable for ever, how then would they flie from the wrath to come, and ſtrive to enter in at the ſtrait gate! Mat. 7.14. Surely things of the greateſt weight call for the ſtrongeſt work; matters that concern thine unchangeabe felicity, require the greateſt induſtry.Demoſt. Non ta… ti emam poenitere

The Philoſopher would not buy repentance at too dear a rate; Sure I am thou p. 205canſt never buy this inheritance too dear, though thou ſpendeſt all thy time, and ſtrength, and ſelleſt all thou haſt to purchaſe it. Friend, if ever thou art ſaved, thou muſt work out thy own ſalvation, Phil. 2.12. God giveth earth to the meek and patient; but heaven to the ſtrong and violent, Mat. 5.5. Mat 11.12. It is a ſaying of Lombard, God condemns none before he ſins, nor crowns any before he overcomes. The blind carnal world thinks that a man may go to heaven without ſo much ado; as Judas ſaid of the ointment, ſo they of diligence in duties To what purpoſe is this waſte? Mat. 26.8. They tell us it is waſte time to pray ſo frequently, and it is waſte ſtrength to pray ſo fervently, to what purpoſe is this waſte? They preſume that godly men might ſpare a great deal of their pains heavenward; As Seneca told the Jews that they loſt a ſeventh part of their time by their ſanctification of the Sabbath: So the earthly-minded man will tell us that ſuch and ſuch men ſpend all their time almoſt in reading, or hearing, or praying, or inſtructing their families, or neighbors; and they count it but loſt time. Theſe men if you will believe them, have found out an eaſier and a p. 206nearer way to heaven then ever Jeſus Chriſt did; they are the right brood of wicked Jeroboam, that told the people, 1 King. 12.28. It was too much to go up to Jeruſalem to worſhip; he had found out a cheaper and an eaſier way of worſhip. The Calves at Dan and Bethel would ſave them much labor, and in his conceit, ſerve to as much purpoſe▪ Thus they delude themſelves, that their lazy, cold trading God-ward, their ſlight indifferent prayers will bring them in as much gain, as the moſt zealous performances of the Saints. But (Reader) I hope thou wilt obey the voice of God and not of men in this; Conſider his promiſe is to the laborious, They that ſeek him early ſhall finde him, Prov. 8.17.

He is a rewarder of them that diligently ſeek him, Heb. 11.6. So Prov. 2.3, 4. His precept is for labor, Aga…hocles g…t to be King of Sicily by his induſtry, ſo may the Chrſtian by violence attain the kingdom of heaven.Mat. 7.13. Strive to enter in at the ſtrait gate, be diligent to mak… your calling and election ſure, 2 Pet. 1.10. So John 6.27. nay he curſeth them that put him off with their lame ſacrifices, For I am a great King, ſaith the Lord of hoſts, and my name is dreadful, Mal. 1.13, 14. Further he is peremptory, that the ſlothful ſhall be for utter darkneſs, Mat. 25.26. The Egyptian p. 207King would have men of activity and induſtry to be his ſervants; and will God thinkeſt thou who is a pure act, accept of thoſe that are not active? Canſt thou imagine that he ſhould ever beſtow pardon of ſin, eternal life, the ſanctification of the ſpirit, the precious contents of his own promiſe, the invaluable fruits of Chriſts purchaſe, upon thoſe thoſe do not judge them worthy of all their ſtrength and time, and hearts, and pains, and ten thouſand times more? Beſides, for what reaſon doſt thou ſuppoſe God to have given thee theſe things? Surely thou canſt not be ſo brutiſh as to think, that the great God made thee, and ſerveth thee in daily with ſuch variety of mercies (health, ſtrength, food, raiment, influences of heaven, and fruits of the earth) onelyonly or chiefly that thou ſhould eat and drink and follow thy calling, and provide for thy family; were ſuch low ends the ground of his kindneſs? or is it not that thou mighteſt raviſh that pure and virgin inheritance, by an holy and heavenly violence, that thou mighteſt imploy them and improve them to the utmoſt about his ſervice and thy own ſalvation?

Reader, I muſt deſire thee to conſider p. 208and grant me theſe two or three ſuppoſitions, in proſecution of this my ſecond requeſt to thee.

1. Suppoſe thou hadſt ſeen the Son of man, who now ſitteth at his Fathers right hand, riſing from his place, and attended with the thouſand thouſands that are before him, and with the ten thouſand times ten thouſand that miniſter to him, coming and ſparkling ſo gloriouſly through the firmament, that he dazaleth the very eyes of the Sun, and makes him to hide his head for ſhame, and ſitting down in the cloudes, with the glory of his Father, a fire devouring before him, and behind him a flame burning:

Conceive now with me, that thou heareſt him call to the Archangel, Sound the laſt Trump, that the dead may ariſe and come to judgement: Harke to the ſound of the Trump, how it rendeth rocks, melteth mountains, breaks in pieces the bands of death, and burſts aſunder the gates of hell, how it pierceth the ocean, and fetcheth from the bottom of the ſea, the duſt of Adams ſeed; how it deſcendeth into the p. 209belly of the earth, and forceth it to vomit up all the bodies which it had ever taken down, how it openeth the marble tombs of Princes and Potentates, and makes their Highneſs and Majeſty ſtoop as low as the meaneſt, to the King of glory.

Doſt thou not ſee the bodies of the Saints? look how they flie upon the wings of the wind to their ſouls, and both to the boſom of their beloved Saviour. See how the ſpirits of unregenerate ones leave for a little while, the dark vault of hell, and enter (though moſt unwillingly) into the ſtinking carrion of their bodies, and both haled by angels to the judgement ſeat of Chriſt.

When the Court is thus ſet, conceive the Commiſſion read, wherein Jeſus Chriſt is authorized, in his humane nature, by his Divine Power, to be Judge of the quick and dead; the law is produced, both of nature and Scripture; the books are opened, hoth of Gods omniſcience and mans conſcience, by which all men are to be tryed for their everlaſting lives and deaths.

The holy ones are now called, their perſons through the righteouſneſs of Chriſt p. 210acquitted by publike proclamation, before God, Angels and men, their performances, duties, graces, ſervices, ſufferings, punctually related, to their glory, and infinitely rewarded in their perfect freedom from all evil, and eternal fruition of the chiefeſt good.

Behold, how the unholy are with violence draged to the bar, examined ſtrictly by the covenant of works, have all their ſins, ſecret, open, perſonal, relative, of nature, and practice, in thoughts, words, and deeds revealed publikely, and aggravated fully with all their crimſon crying bloody circumſtances; heark how pitifully they plead, what poor evidences they had for ſalvation; what ſorry excuſes for their Atheiſme and abominations; their conſcience inſtead of a thouſand witneſſes accuſeth them, the law caſteth them, the Judge pronounceth againſt them a moſt ſevere ſentence of condemnation; the devils feiſe on them for its ſpeedy execution; Now what confuſion and ſhame of face, what lamentation and forrow of heart poſſeſſeth them? what doleful ſcreechings? what bitter yellow…ngs are heard among them? Here is body curſing the ſoul for p. 211being ſo ungodly a guide, and ſoul curſing the body for being ſo unready an inſtrument; and both curſing the time that ever they met together, and wiſhing (though in vain) that they might for ever be parted aſunder.

Now the worldling curſeth his flocks and his Farm, his gold and his ſilver, that had more of his heart, and of his care and time then his precious ſoul. Now the lazy Chriſtian curſeth his madneſs and folly, that he ſhould think a little formal preparation were ſufficient for ſuch a ſtrict examination. A bloody husband haſt thou been to me, ſaith the wife, thou mindedſt proviſion for me for a little time, and never regardedſt my inſtruction about the things of eternity. A cruel father haſt thou been to me, ſaith the child, for generating me a child of wrath, an heir of hell, and never endeavoring my regeneration, whereby I might have been a child of God and an heir of heaven: and thus curſing, crying, roaring, raging, they are ſent to the place where is mourning without mirth, ſorrow without ſolace, darkneſs without light, death without life, pure wrath without mixture, perfect pain without meaſure, nothing p. 212but weeping and wailing, ſighing, ſobbing and gnaſhing of teeth for ever, ever, ever.

Suppoſe I ſay that thou hadſt heard and ſeen all this, and God ſhould after it try thee in this world fourty years, wouldſt thou not night and day be ſtrugling and ſtriving with God by prayer, watching over thy own heart, waiting upon thy Saviour? With what earneſtneſs wouldſt thou pray? with what ſeriouſneſs wouldſt thou read and hear? with what exactneſs and exemplarineſs wouldſt thou live? how diligent and laborious wouldſt thou be in a faithful improvement of all thy time, talents, and opportunities, that thou mighteſt find mercy at ſuch a day, even the mercy of the Lord Jeſus Chriſt unto eternal life! Wouldſt thou after ſuch a ſight think any time too much, or any pains too great, for thy eternal good? Couldſt thou give the world and the fleſh, the choiceſt place in thy heart, and the chiefeſt part of thy life as now thou doſt? ſhouldſt thou dare to be nibbling again at the devils baits, or to be playing with the eternal fire, or to put off God with a few cold formal prayers, and that by fits, in ſtead of hearty, fiery, continual p. 213ſupplication? or to put off Jeſus Chriſt with a complement, that thou weareſt his livery, and profeſſeſt thy ſelf a Chriſtian, in ſtead of a ſincere reſolved dedication of heart and life to his word and law. What ſaiſt thou man? And why wilt thou not be as diligent and as holy now? thou maiſt in the glaſs of Scripture ſee all that I have ſpoken (for the ſubſtance of it at leaſt) if thou haſt but an eye of faith; and without queſtion the ſight of faith is as ſure and true as a ſight of ſenſe; what reaſon canſt thou have, why thou ſhouldſt not work as induſtriouſly to eſcape hell, and obtain heaven, as if thou hadſt known theſe things experimentally, when the word of the living and true God ſpeaketh it ſo expreſly? look 2 Cor. 5. & 10. Acts 17.13. Eccleſ. 12.2. ult. verſ.

2. Suppoſe thou wer't ſure to die this day come monethmonth, and take poſſeſſion of thine eternal eſtate, to do that which thou never didſt before, nor ſhalt ever do again; even to throw thy laſt caſt for eternity, wouldſt thou not then lay aſide all other matters, and make it thy onelyonly buſineſs to enſure an intereſt in Chriſt, and to make p. 214ſure of a regenerated ſanctified nature? wouldſt thou not then think, Well now, there is no daubing, no dallying any longer, I am now going to my long long everlaſting home; if I now deceive my ſelf with any thing in ſtead of the power of godlineſs, and miſtake at death, I ſhall miſcarry for ever; if I be not then right, I ſhall be wrong for ever. Now or never, now and ever.

Wouldſt thou not highly prize every week of that monethmonth, every day of thoſe weeks, every hour of thoſe dayes, yea and every minute of thoſe hours, and ſay, Ah, deſperate folly to leave a work of ſuch infinite weight (for which my whole life was little little enough) to ſo ſhort a ſpace; and yet O infinite mercy, that I have any ſeaſons of grace left, wherein I may yet work out my ſalvation with fear and trembling? How wouldſt thou labor as for life in this duty, and that ordinance, hanging on thoſe breſts, and tugging hard for ſome ſpiritual good! Wouldſt thou not with Jacob wraſtle with God, weep and make ſupplication? wouldſt thou not with the Ninivites cry mightily unto God for mercy? How would thy prayers proceed from p. 215the very bottom of thy heart? and with what force would they pierce the very heavens? how wouldſt thou with the Bereans ſearch the Scriptutes? and ſee upon what termes Chriſt and heaven may be had. Wouldſt thou not ſtrive to break thy heart with the hammer of the law, and to melt it with the Sun ſhine of the Goſpel, that thou mighteſt repent? Wouldſt thou not encourage thy ſoul from the freeneſs of Gods mercy, the fulneſs of Chriſts merit to believe? O what ſad thoughts wouldſt thou now have of thy ſoul, and thy ſins? what ſerious thoughts wouldſt thou have of God, and Chriſt, of hell, and heaven, of death and judgement? Surely other manner of thoughts then now thou haſt.

Thus friend it would be with thee if thou wert to leave this world within a month, or thou wert worſe then a mad man. And why ſhall it not be thus with thee now, when thou art ſo far from enſuring thy life for a monethmonth, that thou canſt not promiſe thy ſelf the next hour? doſt thou not believe that thy foundation is in the duſt? Job 4.19. that man at his beſt eſtate is altogether vanity? Pſal. 32.5. that one dyeth in p. 216his full ſtrength, being wholly at eaſe and quiet, his breaſts being full of milk, and his bones moiſtned with marrow, Job. 21.23, 24. Thou art not a tenant at thy own will, whilſt thou dwelleſt in thy houſe of clay. Thou cutteſt large thongs of Gods time, if thou aſſureſt thy ſelf another week. But look, Reader, doſt thou not ſee that eternity is at the very threſhold of thy houſe,Mortalium nemo eſt qui craſtinum ſibi audeat pollireri, Euripid. that there is but a ſtep, a thin paper wall of life, between thee and eternity! Is there not much more reaſon that thou ſhouldſt be more induſtrious for thy ſoul and ſalvation when thou art not ſure to live a day, than if thou wert ſure to live a monethmonth?

There is a bird peculiar to Ireland, called the Cock of the wood, remarkable for its fine fleſh and folly; all the difficulty to kill them, is to finde them; they flie in woods in flocks; and if one be ſhot, the reſt remove not but to the next tree, and there ſtand ſtaring at the ſhooter, till the whole covey be deſtroyed; yet as fooliſh as this bird is, it may be the Embleme of moſt wiſe men in point of mortality; death ſweeps away one and one, and one and another, and all the reſt remain no whit moved, till at p. 217laſt they are deſtroyed, and then their folly is (though too late) bewailed.

3. Suppoſe thou couldſt ſpeak with thy carnal unregenerate neighbors or friends, that are now under endleſs remorſe, frying in thoſe unquenchable flames, and ſhouldſt ask them what cauſed them to miſcarry for ever, and how they came to that place of torment; and they ſhould tell thee, O friend, I thought heaven might have been had without ſo much ado, that there had been no need of that ſeriouſneſs and laboriouſneſs which a few preciſe ones practiſed, and which Miniſters ſo much preſſed. I thought I might do well enough with a formal lazy outſide ſerving of God, becauſe my neighbors did no better: I preſumed, that becauſe God was merciful, and Chriſt meritorious, & I enjoyed the outward priviledges of the Goſpel, and gave God ſome of the time I could ſpare from the world and the fleſh in a little heartleſs devotion, that I ſhould be ſaved; never looking at that inward renovation and outward reformation which (I ſee now to my ſorrow are required in all, to whom the ſpecial mercy of God and merit of Chriſt ſhall be extended; and now p. 218wo and alas, I am tormented in theſe flames.

After ſuch an hearing from hell, wouldſt thou not be diligent to prevent thy damnation? wouldſt thou not take heed of thoſe knives of negligence, idleneſs and formality, reſting in a few good means, which did cut the throate of others ſouls? wouldſt thou after this, jeſt at heaven and hell, or trifle about regeneration or the new birth? Wouldſt thou again mock God, or cozen thy ſelf with a form, a ſhell, a carcaſſe of Religion? Would not the words thou hadſt lately heard, be alwayes ſounding in thine ears, and piercing thy heart, and quickening thee to be ſedulous and induſtrious about thy ſoul affairs? And why wilt thou not do as much now, when I can aſſure thee from the mighty poſſeſſor of heaven and earth, that this is as true (namely that many ſouls are eternally ſunk by reaſon of thoſe quick-ſands) as if thou hadſt heard it from the mouth of hell; nay it is poſſible a damned wretch may deceive thee, but it is impoſſible that the bleſſed God (who ſpeaketh as much with his own mouth) ſhould deceive thee. Look 1 Theſſ. 5.3. Mat. 7.21, 22, 23.

p. 2194. Suppoſe thou hadſt with Moſes had a ſight of the back parts of the infinite God (about whoſe ſervice I am perſwading thee to be diligent) or with Iſaiah, hadſt ſeen ſome extraordinary manifeſtation of his glory; or hadſt been with the diſciples at the transfiguration of Chriſt? Or ſuppoſe thou hadſt been in heaven, and ſeen the royalty and majeſty of God in thoſe glorious Angels and Saints which continually wait upon him, and in the glorified Saviour, who ſitteth at his right hand, and repreſenteth him as lively and fully as is poſſible to the eyes of men: Suppoſe thou hadſt taken ſtrict notice of the number (how many millions) and order of Gods ſervants there, how high and noble their works; how holy and pure their worſhip, and hadſt known the infinite power, holineſs, wiſdom, and juſtice of God as they do, and God ſhould turn thee again into this world, wouldſt thou ſlubber over thy duties, and play with his Ordinances as now thou doſt? wouldſt thou pray to this God as if thou prayedſt not? or hear from his Majeſty as if thou heardeſt not? or attend on him ſo careleſly, as if thou didſt not attend on him at all? or wouldſt thou not rather p. 220think I can never be too ſerious in the ſervice of ſuch a God; I can never wait on him with humility enough, and with watchfulneſſe enough, with uprightneſſe enough, and with care and diligence enough.

Shouldſt thou not be laborious in the ſervice of ſuch a good God? Give me leave to urge this thought a little farther, and to give thee a Scripture or two, which through the free grace of God have ſometimes helped me againſt deadneſs and dullneſs in duties. The one is 2 Chron. 2. and 5. where Solomon telleth us, The houſe I am to build muſt be great (mark the reaſon) for great is our God above all gods. If God be ſo great a God, how greatly is he to be reverenced? canſt thou do too much ſervice for him? or give too much glory to him? Can thy love to him be too great? or can thy fear of him be too great? or can thy labor for him be too great, when this God is ſo great, That he meaſureth the ocean in the hollow of his hand, and meteth out the heavens with a ſpan, and comprehendeth the duſt of the earth in a meaſure, and weigheth the mountains in ſcales, and the hills in a ballance. p. 221Behold the Nations are as a drop of the bucket, and are counted as the ſmall duſt of the ballance. Behold he taketh up the Iſles as a very little thing. And Lebanon is not ſufficient to burn, nor the beaſts thereof ſufficient for a burnt-offering. All Nations before him are as nothing, and they are counted to him as leſſe then nothing and vanity, Iſa. 40.12, 15, 16, 17. God is a great God and therefore greatly to be feared, Pſal. 89.7. God is a great God, and therefore greatly to be praiſed; for his greatneſs is unſearchable, Pſal. 145.3.

If he be a great God, he may well require a great houſe to be his material temple, and if he be a great God, may he not juſtly call for a great part of, yea all thy heart to be his ſpiritual temple? It is likely the Son Solomon learned this of his father David, who giveth us this as the reaſon why he danced before the Arke of the Covenant of the Lord of the whole earth with all his might, 2 Sam. 6.14. & 21. It was (ſaith he) before the Lord: as if he had ſaid, Had it been before men only, or in their ſervice, I might have been cold and careleſs, ſlothful and ſluggiſh; but it was before the Lord, the infinite, incomprehenſible, and holy God, to whom I am unſpeakably obliged for his p. 222diſtinguiſhing mercy; and therefore all my might, and all my ſtrength was little enough for ſuch a God. I might mind thee further that thou haſt wrought hard in thy ſlavery to the world and thy fleſh, in thy drudgery to the devil and thy luſts, whoſe reward and wages is nothing but diſappointment and vexation, hell and damnation; and ſhouldſt thou not be fervent fiery (ſeething hot as the word ſignifieth) in ſpirit when thou art ſerving the Lord?foreign. Rom. 11.12.Rom 11:12 Rom. 11.12. I might alſo ask thee to whom thou oweſt thy whole ſtrength, and thy whole heart if not to God? Art thou ſo much indebted to the world and thy fleſh, thoſe enemies of thy ſalvation, as thou art to the bleſſed God? and who will at laſt pay thee beſt for thy ſtrength and time? God or the world, Chriſt or the fleſh. But I may ſpeak more to this in another place.

Well Reader, have I yet, or rather the Lord by me, perſwaded thee to ſet about this great buſineſs (upon which thy eternal felicity dependeth) timely, that is preſently, & throughly, that is withal thy ſtrength, as the main chief and onelyonly work thou haſt to do? Art thou reſolved to do thine utmoſt endeavor, and through the ſtrength p. 223of Chriſt faithfully to follow the directions which I ſhall commend to thee from the Lord, in order to thy recovery out of that bottomleſſe miſery, into which thou haſt plunged thy ſelf? Is there not abundant reaſon in what thou haſt read? Are they the words of a ſinfu… dying man, or of the jealous everliving God? Is it I only that call upon thee, to mind this ſpiritual life, or do not the daily and nightly mercies which thou (unworthy wretch) injoyeſt? do not the dreadful judgements which others feel, and thou haſt too much cauſe to fear? do not thy ſweet babes, thy dear children, cry often and aloud in thine ears, O thar there were an heart in our Father, in our Mother, to fear the Lord, and keep all his Commandements alwayes, that it might go well with them and with their children for ever? Deut. 5.29. Nay, doth not the Almighty God, who obſerveth all thy wickedneſſe, in whoſe hands thou art every hour, who can with a word ſpeak thee into that place of wo, where the worth of grace and holineſſe is better known, and where the weight of ſin and ungodlineſſe is more felt? In hope that thou wilt not be ſuch an enemy to the God that made thee, p. 224that thou wilt not do that deſpight to the Spirit that moveth thee, that thou wilt not be ſuch a wilful murderer of thy precious ſoul as to neglect them, I ſhall ſet them down; the Lord ſet them home to thy heart.