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Heaven upon Earth; OR, THE Beſt Friend, In the Worſt Times: BEING A LEGACY TO LONDON.

By JAMES JANEWAY.

The Second Edition. Corrected.

LONDON, Printed for Eben. Tracy, at the Three Bibles on London-Bridge. 1710.

THE PREFACE.
TO My Dearly Beloved in Chriſt, The CITIZENS of LONDON, with all that bear a Good Will to that CITY.

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THE Great and Dreadful God hath been pleading with poor England in theſe laſt Years, in ſuch a manner as is ſcarce to be paralell'd in foregoing Ages: He hath left the Print of his Fingers behind him, and written Di⯑vine Diſpleaſure in Letters of Blood. The Righteous Judge began his Circuit the laſt Year in London, and in that one City above one hundred thouſand re⯑ceived the Sentence of Death from his juſt Tribunal. He hath not yet ended his diſmal Circuit, but he ri⯑deth ſtill from one Shire to another, and doth not only keep his Aſſizes in one or two Places in a Coun⯑ty, but he viſits moſt of their Market-Towns, and ſome ſmaller Villages alſo; doing terrible things in Righteouſneſs amongſt them. The Wound was ſcarce healed in the City, the Plague not quite re⯑moved, before another amazing Judgment is ſent to ſucceed in the Place of it: God doth again break forth upon poor London in greater Fury ſtill, plead⯑ing []his Cauſe with us in a lamentable Fire, which in a few Days ſpace, hath turned one of the moſt glorious Cities in the World to Aſhes. The Voice of the Sword was not heard; the Language of the Plague was not underſtood; wherefore the dreadful Jehovah ſpeaks louder and louder ſtill. He hath now ſpoke as he did once from Mount Sinai, in Fire, Flames, and Smoak, and in the thundring Crack⯑ings of falling Houſes, Churches, Halls, and ſtately Buildings; in the Howlings, Skreekings, and dole⯑ful Outcries of poor Creatures, that were almoſt at their Wits end. He rode upon the Wings of the Wind, he rode in a Chariot of flaming Fire; nei⯑ther Bricks nor Stones can hinder his Courſe, but the Fury of the Lord drove over them all; at whoſe Pre⯑ſence, the Rocks are thrown down, and torn to pieces. The Bells did ring their own Knells as they were tumbling; and it's to be feared, were more mel⯑ted at the Anger of the mighty God, than thouſands of hard-hearted Men and Women were: The Leads of the Churches were diſſolved into Showers, more eaſily by far, than ſtupid Profeſſors that were wont to ſit under them. That was a black Cloud indeed which no Wind could blow over, till it fell in ſuch ſcalding Drops! How few of thoſe that were eating and drinking, and roaring but the Day before, dream⯑ed that ſuch a Storm ſhould riſe before the Morning, that would not be laid till it had turned ſuch wicked Inhabitants out of their Seats, and made their Hou⯑ſes a ruinous Heap? I believe if they that were feaſting on Saturday, had foreſeen what would have come to paſs in one Week's time, they would have had but little Stomach to their Dainties. Whereas if Sinners would give any Credit to the Word of Truth, that doth more than once tell them, that when they are moſt ſecure, uſually they are neareſt the Danger. The old World were as merry and as jovial the Day before the Flood, as if no Evil were nigh them. The Men of Sodom little thought when []the Sun roſe ſo gloriouſly in the Morning upon them, that it would, long before Evening, be ſo dark a Night with them. And though the World hear of theſe things a hundred times, yet they will not take warning, but they will be as jocund and chearful within a few Weeks of Eternity, as though all were very well with them. But alas, alas, poor Crea⯑tures! How miſerably is the Caſe altered with them, when they ſee their Miſtake in another World; then they will cry out that they had little Cauſe to be ſo merry; and that Tears and Groans had much bet⯑ter become Perſons in their State than Mirth and Jollity. O that poor Sinners would learn Wiſdom by fairer Means! O that they might not be taught by Scorpions, Flames, and Burnings; when the mer⯑ciful God is ſo loath to take ſuch a ſevere Courſe, if any thing leſs would do the Work: But if Sinners will perſiſt in their obſtinate Rebellions againſt God, and will not be reclaimed by leſſer Judgments, they muſt expect a greater ſtill; God will make the prou⯑deſt, firſt or laſt, to bow or fall, to bend or break, to turn or burn. They which will not hear one Judgment, ſhall before it be long feel another. If the Sword can't be heard, the Plague ſhall; if nei⯑ther the Sword nor the Plague, the Fire ſhall: If none of theſe, God hath his Treaſuries of Wrath, and can plague us yet ſeven times more for our Sins. O ſtupid Creatures that we are, when ſhall we hear the Rod and him that hath appointed it! What! do all theſe things come by chance? Was there no⯑thing of God in that Plague? Nor in theſe Flames? When was ſuch a Fire heard of, that was not kind⯑led by the Coals of his Jealouſy? I will not ſay but there was abundance of the Policy and Malice of Hell in this Buſineſs; but I will affirm this, that had not our Sins exceedingly kindled the Wrath of God againſt us firſt, this deviliſh Popiſh Plot ſhould have proved as abortive as ſome of the former; had not our Wickedneſs made our City more combuſtible []than Briers and Thorns, the Jeſuite ſhould with more Eaſe have ſet the Sea on Fire, and dried up the vaſt Ocean, or pull'd the Sun out of the Firmament, than to have laid London in the Duſt. If there were no⯑thing of God in this Fire, why was it not as eaſily quenched as other Fires have been? What meant that unheard of Stupidneſs that was upon the Spirits of the Magiſtrates? How came it to paſs that the moſt probable Means to ſuppreſs its Rage, ſhould not be made uſe of? Whence came that great Wind that did like a Pair of mighty Bellows, give a double Strength to thoſe greedy Flames? Whence was it that there was ſuch a general Con⯑ſternation of Spirit, that Men ſhould ſo forget their Work, and run away, and leave the City to the Mercy of the Fire? I might add a more ſignificant Token of Divine Retaliation than all theſe, but I wave that, becauſe he that runs may read it. All the Circumſtances of this Fire ſpeak aloud, Anger, Diſpleaſure, Judgement.

Thoſe three angry Heraulds, the Blaſing Stars I [...], proclaimed War with England, from the juſt Jehovah, who would not put up ſuch daring Affronts as were offered him by the Inhabitants of this King⯑dom, without taking notice of them. If ever God's Dealings with a People ſpeak any thing of Diſplea⯑ſure, then thoſe that England hath been exerciſed with, do: All his dreadful Providences toward us do read their Commiſſion, from a holy, juſt, and angry God. But if all that hath been ſaid ſpeak no⯑thing to the convincing of us, that God himſelf had the chief Hand in theſe things; if they all ſeem but humane Conjectures, I pray hear what God himſelf ſpeaks, Amos 3.6. Shall there be Evil in a City, and God hath not done it? The Lord takes it as a very great Indignity, not to have the Operation of his Hands regarded; not to have his Judgments taken notice of, as coming from himſelf; and a hundred to one but they are near a ſecond, who are not ſen⯑ſible []of the firſt; and they near a third, who wild not be warned by the firſt and ſecond.

Our next Enquiry ſhall be, wherefore God doth thus contend with us. Such Judgments as theſe are, never come only to try the People of God's Patience. No: Such great Judgments ſpeak great Sins; and ſometimes God writes the Sin in the Forehead of the Puniſhment: Will it not therefore be our great Con⯑cern, to find out what may be the Cauſe of this fiery Diſpleaſure. Truly we need not ſearch long to find the curſed Traytor, that had the chief Hand in this Buſineſs. You are all ready to ask the ſame Queſti⯑on, which Ahaſhuerus, did Eſther, Who is he, and where is he that durſt preſume in his Heart to have any thing to do in ſo deviliſh a matter? I anſwer as ſhe did; The Adverſary and Enemy is thy wicked Heart: Have you never read, That Wickedneſs burns like Fire? Iſa. 9.18. That Sin which we make ſo much of, that Luſt which we hug in our Boſoms, that Dalilah which we do ſo oft imbrace, hath done us all this Miſchief: 'Tis Sin that is the only procuring Cauſe of Judgment. Holineſs may ſet Men againſt us. It's nothing but Wickedneſs that can ſet God againſt us. Thine own Wickedneſs, O England, hath corrected thee, and thine own Backſlidings have reproved thee: Know therefore and ſee, that it is an evil thing and bit⯑ter, that thou haſt forſaken the Lord thy God, and that my Fear is not in thee, ſaith the Lord of Hoſts. There is never a Sinner in England but carrieth a Wild⯑fire about with him to do Miſchief with it: The beſt natur'd unconverted Man that lives, whatſoever fine Name he may be called by, is no better than a Mad⯑man, that caſteth abroad Fire-brands, Arrows, and Death; and yet he ſaith he meant no harm, he is but in ſport. O that fooliſh Sinners ſhould find out ſuch dangerous things to play with! And ſuch is his Fol⯑ly ſtill, that when he hath ſet his Body, his Soul, his Relations, his Eſtate, his Houſe, and his Neighbours too on fire; he makes a great Outcry, Fire! Fire! []Where did it begin? Who was that careleſs Wretch by whoſe Neglect it firſt came? Could there be ſuch a barbarous unmerciful Monſter on this ſide Hell that would do ſuch a thing? Could any Man living have the leaſt Hand in ſo helliſh an Act? Yes. How! Bring out that—(I know not what to call him bad enough) that we may tear him in pieces, we'll knock out his Brains, we'll ſend him to Hell, where he ſhall have Fire enough, if Fire be ſo good for him; a hundred Deaths are too little for him: O that I had him here (ſaith the furious Sinner) I would ſoon have the Heart-blood of him! Who now would i⯑magine that a Fellow that talks at this rate ſhould be the Man, that was Head and Heart deep in this fi⯑ring Work? Whereas if the Man were thorowly ſearched, you might find abundance of ſulphurous Stuff about him; and if one ſhould follow him from place to place, he might find that he ſeldom cometh into any Place, but he leaveth ſome Brimſtone, Gunpowder, and a lighted Match, in ſome ſecret Corner behind him.

But general Accuſations are no Accuſations, wherefore I ſhall deſcend to a few Particulars, and name ſome of thoſe fiery Sins, which, it's more than poſſible, have made poor England like Stubble and Tinder; and have turned our Capitol City into Aſhes. And, O that all the Tribes of Iſrael would ſet themſelves before the Lord, and make a diligent Enquiry after thoſe accurſed Achans, thoſe God-provoking Sins, which have been the Troublers of London! O that we could reſolve their Death, though they be never ſo dear to us: My meaning is, O that upon the Diſcovery of the Sin that hath kind⯑led the Wrath of God, and cauſed him to break out upon us in ſuch flery Indignation, we could in good earneſt labour the mortifying of it, as we would en⯑deavour to ſee Execution done upon the vileſt Trai⯑tor in the World. What ſay you Citizens? Will you promiſe that you will to the uttermoſt of your []Power, and with the Strength of your Souls, oppoſe thoſe Sins which have done you ſo much wrong? And becauſe you are weak, and they are mighty ones, will you call in the Help of the Almighty a⯑gainſt ſo wicked an Enemy? In hope of this I ſhall proceed in the Search, and as I go along, as you would not have to do with Fire again, as you value your own eternal Safety, Riches, and Peace; as you would not be harbourleſs when your Houſe of Clay ſhall be pulled down; as you deſire to have a Houſe not made with Hands, and to live for ever in the New Jeruſalem, be faithful in the Examination of your own Souls; and if you find them guilty, arraign, condemn, and crucify that great Malefactor.

What do you think of the Fire of Luſt and Un⯑cleanneſs? Will not that burn Kingdoms, Coun⯑tries and Cities, as well as the Bones, Marrow and Strength? London is not the firſt City that hath been turned into Aſhes by that burning Sin. O how hath this Sin reigned in London! How many thouſands of Solomon's ſtrange Women were there, not in Cor⯑ners only, but in their Shops (as I may call them) whole Streets ſtanding in the Attire of Harlots; (I would to God my Informers were miſtaken.) It would make a Chriſtians Heart [...]ake to hear what Narratives ſome have made of theſe things, whoſe Profeſſion hath given them too clear Demonſtration of the Truth of what they ſpake. How many of the Citizens Wives themſelves have given under⯑ſtanding modeſt Perſons cauſe of Suſpicion, that they have not been the leaſt guilty in this burning Sin? Nay, how many of them which look very ſoberly, and go for Religious Perſons, have taken theſe Coals into their Boſoms? May not God juſtly take up the ſame Complaint againſt ſome of the Inhabitants of this City, as he did once againſt Jeruſalem; that when he hath fed them to the Full; they then committed Adultery, and aſſembled themſelves together by Troops in Harlots Houſes; and that they were as fed Horſes in []the Morning; every one neighed after his Neighbour's Wife. Shall I not viſit for theſe things? Wherefore ſaith the Lord to his Servant Jeremiah, I will make my Words in thy Mouth Fire, and this People Wood, and it ſhall devour them, Jer. 5.7, 8, 9, 14. O that the Hand of ſome of our great Ones were not chief in this Matter! O what dreadful daring Sins of this Nature have been done in the Sight of the Sun! Have not ſome of our young Abſaloms, even, as it were, ſpread their Tents to commit Folly in the Face of the whole City, as if Fornication alone were too lit⯑tle to ſink them into Hell, except joined with Sodo⯑my and horrible Blaſphemy; how have they added one to another? And then rejoyced, as if it were an Honour to be a Devil incarnate, and an high Piece of Gallantry to bid Defiance to the Almighty. Paſs over the Iſles of Chittim, and ſee, go to Kedar and conſider: Was there ever greater Sins in Sodom, or more prodigious Wickedneſs heard of in France or Italy? Not only Fornication, but Adultery goes now for a venial Fault, a Peccadillo: And ſo impudent are ſome grown in their Sin, that they make but a laughing Buſineſs of ſuch foul Abominations as theſe. O unſpeakable Madneſs! What! is there leſs Dan⯑ger in this Sin now than there was in former times? Shall that Wickedneſs which once aſcended up to Heaven in a black Cloud, and fell down again in Showers of Fire and Brimſtone upon Sodom and Gomorrah, ſeem to us but Vapours that will quickly vaniſh? Why ſhould not the Sin of Uncleanneſs burn London, as well as the Cities of the Plain? Is God leſs offended with Sin than he was then? Is not God as holy, juſt, and powerful now as ever? Is his Hand weaker now than ever? No ſuch matter Sin⯑ners; Sin hath ſtill its old Nature; and if there be any Difference it's now of a deeper Dye, as being committed againſt incomparably greater Light. Wherefore deceive not your ſelves, if God condemned Whoremongers and Adulterers then, they are not []like to be acquitted now, if they die in that Sin; and let me add this, that that is a Sin that is ſeldom tru⯑ly repented of. O that thoſe brutiſh Sinners would but ſeriouſly ponder theſe two or three Scriptures, Heb. 13.4. Rev. 21.8. Prov. 6.26. Epheſ. 5.5, 6. Jude, ver. 7.

2. What do you think of fiery Spirits, who if it lay in their Power would turn all to Aſhes that are not as furious as themſelves? How many are there in England, that would be glad with all their Souls to be at this burning Work again? We can't yet for⯑get the Marian Days, thoſe black and diſmal Days, wherein in was an high Crime to deſire the Light; wherein poor Creatures muſt go hood-winked to Hell, or to Heaven in a Flame. We can't let that Powder-plot ſlip out of our Minds, though ſome of Rome's Friends could be contented that the Memory of it ſhould quite be quenched, and thoſe Jeſuitical Incendiaries ſhould be received into our Embraces. Nay, we can't but ſhrewdly ſuſpect that that helliſh Cabal, had their Heads and Hands, as well as their Hearts in the fireing of London. Theſe, theſe are the Perſons that have always traded much with Fire and Blood; and we can ſcarce think that ſo many of them as were in London, have been altogether idle. Who is it that hath rent and torn us into ſo many pieces? Who is it that foments our Diviſions? He muſt be blind that ſees not the Hand of the Jeſuite in all theſe. And are there none we call Pro⯑teſtants, that forget what Spirit it is which acteth them, while they are ſo implacable againſt thoſe which they ſhould love as Brethren, and not ſpare to lay down their Lives for them, if called to it. O where is the ſweet Spirit that was amongſt Chriſtians in the Primitive Times? Did the Commands of our great Maſter bind none but his Apoſtles and Diſci⯑ples? Did that Law of Love continue in force only for an Age or two? Doth it ſignify nothing with us, that Chriſt did ſo highly commend this Duty of loving []one another? O England, England, when will thy bitter Heart-burnings be cooled! I ſpeak to the hot Spirits of England. Do you think that he which con⯑demned James and John when they would have been at this fiery Work, will commend you for imitating of them? Is this forgiving of Enemies? Is this pray⯑ing for them that perſecute us? Is this bleſſing them that curſe us? What is that which we ſo earneſtly contend for? Is it the Faith once delivered to the Saints? Is it, who ſhould love one another moſt? What is it that we labour ſo much for? Is it to pluck Firebrands out of the Fire? To quench the Flames of Hell that are ready to ſeize upon Chriſt-deſpiſing Sin⯑ners? When God hath ſent us into his Vineyard to work, do not many of us play, or ſleep, or that which is worſe, make uſe of thoſe Tools which God hath given us to work with, to fight withal, and to beat our Fellow-Servants? If any be angry at what I ſay, I muſt add this one Word more to him; I am ſure he is guilty. Let me in ſober Sadneſs expoſtu⯑late the Caſe with thee, before thou let fly too vio⯑lently; let me ask this hot ſpirited fiery Creature, Are you ſure your Zeal is according to Knowledge? Are you certain the things you are ſo hot about are the weighty things of the Law? Are they as neceſſa⯑ry as the Salvation of Mens Souls? Are you ſure they are the grand Fundamentals, without which it is im⯑poſſible to eſcape everlaſting Wrath? If ſo, I muſt confeſs I blame thee not? Dare you ſay that thoſe that you are ſo fiery againſt, are all in a damnable State? If they were, they have the more need of your Pity, and compaſſionate Endeavours to convince them of their Miſery: But what if thoſe which you ſo madly breath out Threatnings againſt, be the Chil⯑dren of God? I tell you, I would not be found guilty of offending one of thoſe little ones for all that you are worth, if it were ten thouſand times more than it is. Do you think that their Father doth not ſee? Or do you think that the God of Love, which hath made it []your Duty to love your Children, hath none for his? Or do you hope to make your Party good with him, and them too? If this be your Mind, I know what will become of the Stouteſt of you all ſhortly. Do you never look into the Bible, O ye fiery ones, which make nothing of ſmiting with the Tongue! Did you never read the firſt Chapter of the Second Epiſtle of Paul to the Theſſalonians? There you may find what Wages you ſhall have for ſuch Work, what Recom⯑pence for ſuch Service. Who is it, that the Lord Jeſus will give Reſt to? And who is that he will take Vengeance of in flaming Fire? When you intend next to trouble any of thoſe that are dear to Chriſt, read and ſtudy that Chapter, and then as you like Fire and Flanies go on in your Work. When you are envying againſt your Chriſtian Brethren, then before you be too hot turn to Jude 14.15. Re⯑member that hard Speeches ſhall be puniſhed with no eaſy Judgment. Conſider how the Great In⯑dictment runs, Matt. 25. It may be you may think that as to the main Thing, Religion, you are ſafe e⯑nough; but did you never hear that it's more than poſſible that ſuch a one's Religion is but a ſeeming vain Religion, who bridles not his Tongue, Jam. 1. 26. What do you ſay to theſe Scriptures, O ye hot ones! Do you well conſider what Fire warms you? And what Furnace thoſe Coals muſt glow in for e⯑ver? Your fiery Tongues will ſhortly be ſcorched in ſuch Flames, as that they will roar out for a Drop of Water to cool them. What ſhall be given unto thee, or what ſhall be done unto thee, thou falſe Tongue? Sharp Arrows of the Mighty, with Coals of Juniper. O when ſhall theſe unnatural Heats be abated! I ſpeak all this to violent ones of all Perſwaſions ſoever: And I ſay again, I am ſure none but the Guilty will be offended; but I fear the Fire burns on every ſide ſo terribly, that theſe few Drops will do little to the quenching of it; but however, who can chooſe but draw Water that knows what precious things are []near the Burning? Who can forbear pulling away ſome of the Fuel, that underſtands how dreadful the Fire may be if it burn a while longer. I am the lar⯑ger upon this, becauſe this great Sin hath already been burning many Years; and hath miſerably weakened us, and is now of more dangerous Con⯑ſequence than ever. Is it not enough, England, that thou art compaſſed about with Flames, but that thou muſt be ſtill kindling Fires, gathering Fuel, and blowing it up, and that even in thy own Bowels? Is this a time for Engliſhmen, for Chriſtians, for Pro⯑teſtants to be ready to tear one another's Throats out? Wo is me that I dwell among them that are ſet on Fire! Wo is me that I ſojourn in Meſech, that I dwell in the Tents of Kedar! My Soul hath long dwelt with them that hate Peace. I am for Peace, but when I ſpeak, they are for War, Pſal. 120. Shall nothing make us lay aſide our unnatural Feuds? Wo, wo to thoſe which are ſo far from quenching this Fire, that they ſtill labour to make it burn more furiouſly: It may be that Fire which now warms them, may one Day burn them. This fiery Sin alſo hath not had the leaſt Hand in burning London to Aſhes. And what ſayeſt thou, O Sinner, to this Indictment, guilty, or not guilty? O bleſſed are the Meek! But if thou art guilty, run ſpeedily to the great Conduit, the Fountain, and fill thy Bucket, and pour, pour abundance of Water upon this Fire; nay, upon the very Smoak: Thoa little thinkeſt what it will elſe come to at laſt.

3. Hath there not been a ſtrange Coldneſs and In⯑differency in the Things of God? And ſince preach⯑ing would not warm us, God will try whether the Fire will: While we heard of the unſearchable Ri⯑ches of Chriſt, which ſhould have thawed our Hearts, and turned them into a Flame of Love, we were as cold and as lifeleſs as if the Tenders of a Chriſt to the loſt Sons of Adam were no ſuch great Mercy, and the Goſpel of Reconciliation but an inconſiderable []Kindneſs. While we heard the Sons of Thunder, our Souls were not rent; while the Flames of Hell have been ſet forth warmly, we have been as little affected as if the Fire of that burning Pit, were but a painted Fire, and the Torments of the Damned a politick Fable to ſcare Men into Civility. While we have heard of the Day of Judgment ſo oft, and have not ſeen it, we are almoſt of the Mind, that things will always be as they are; and are ready to think, that becauſe God ſtays long, therefore he will never come. But hold there Sinner, that would be good News indeed to thee; but flatter not your ſelves ſo; God will e're long convince you by an undenia⯑ble Argument, that Heaven, Hell, and Eternity are the greateſt Realities in the World; and that God's Judgment and Damnation are not things to be jeſted with. Some of us have been ready to talk in our Hearts, as thoſe Atheiſts did with their Tongues, Iſa. 5.19. Let him make ſpeed and haſten his Work, that we may ſee it. And now God hath anſwered that Re⯑queſt with a Vengeance. Faith would not ſee, and therefore Senſe ſhall. God hath let the Sins of Lon⯑don ſee a little Emblem of the Day of Judgment; He came like a Thief in the Night, he came irreſiſti⯑bly and dreadfully, and in a little ſpace hath de⯑ſpoiled us of our Glory, and filled our Hearts with Horror, and our Souls with Aſtoniſhment; and if we continue ſtill our old Luke-warmneſs, we may be viſited with new heating Judgments ſtill. But ſome will ſay, what do I mean to reckon this amongſt the God-provoking Sins? When was there ever more praying? When more of the outward Acts of Reli⯑gion? What Faſting? How many Solemn Aſſem⯑blies?

Did not Iſrael and Judah do as much as we, think you, when God laid their Country deſolate, and burnt their Cities with Fire, and ſcourged them with one Judgment after another, till he was ready to throw away his Rod, and give them up as utterly incorrigi⯑ble? []Read but the firſt Chapter of Iſaiah, and you ſhall find that at that very time they made as glori⯑ous a Profeſſion of Religion as any People in the World. They liſted up their Hands with a great deal of ſeeming Devotion, they made many Prayers, and they hung down their Heads for a while like Bullruſhes, and as to the external Part of Religion ſeemed to be a People that delighted in God; and yet you ſee how exceedingly the Lord undervalued all that they did. Why, what was the matter that the Lord takes no more notice of them, than if they were the vileſt Wretches on this ſide Hell? And calls them by a Name which ſpoke no leſs, Men of Sodom, and Inhabitants of Gomorrah. Why, the reaſon was, becauſe they play'd the Hypocrites ſo abominably; while their Tongues were as hot as could be, their Hearts were as cold as Stones; while they ſacrificed the Beaſt to God, they devoted their Life and Love to their Luſts; and the Sum of all their Religion was, to tell God they were Sinners, and to deſire that he would give them leave to be ſo ſtill, and af⯑ter they had ſin [...]ed as long as they could, beſtow a [...] Happineſs and Glory upon them in another World that God would be pleaſed to accept the Shell, and let the Devil have the Kernel. And how can you think ſuch Petitions as theſe could be well accepted of? Oh that England were not as like them in Si [...] as it is in Suffering! O that we did not give our God as juſt Cauſe to complain of us as he did of them We cry out as they did, The Temple of the Lord, th [...] Temple of the Lord: We boaſt of our Church, of ou [...] Baptiſin, and this is all that the moſt of us have t [...] diſtinguiſh us from Pagans and Infidels. O where where are the Men and Women to be found, whoſ [...] Profeſſions and Actions correſpond? How few an [...] there that know what it is to worſhip God in Spi [...] and in Truth? Nay, is not Godlineſs and Saint b [...] come a Word of Contempt and Scorn? Doth not b [...] that departs from Iniquity make himſelf a Prey? An []yet we muſt go for the moſt unqueſtionable Chriſti⯑ans. If this be Religion, what is Irreligion? If this be Holineſs, what is Wickedneſs? Should not the Lord viſit for ſuch things as theſe? And if God ſhould not be avenged on ſuch a People as this, they would be confirmed in their Wickedneſs, and think that Holineſs it ſelf approved of the greateſt Impieties. The Truth of it is, conſidering all things, it is a Miracle that our Condition is not far ſad⯑der than it is; it is a wonder that our Fire was not mingled with Brimſtone. Pride, Idleneſs, and Ful⯑neſs of Bread, were the Sins of Sodom; and was Lon⯑don leſs guilty? May we not add Oppreſſion, Falſe⯑neſs, Perjury, prodigious Inſenſibility of former Judgments? The Plague which ſell chiefly upon the Poor, began to be thought nothing by the Rich, tho' moſt of them flew from it; and ſome of them were as merry in the Country, as if London ailed nothing: but now they alſo ſhall feel what it is to lye under the Scourge: And they that would not abate any thing of their Pride and Luxury to keep others from ſtarving, ſhall do it now whether they will or not, to keep themſelves from it. They which would give but little to ſupply the Exigencies of others when they had it, ſhall now have but little to ſupply their own. I tell you ſome of the faithful Miniſters that ſtaid in the City, when they beheld the brutiſh Stupidneſs of the Generality of People, much feared another Judg⯑ment upon the Neck of the Plague. Was there not one more eſpecially, who declared himſelf thus in publick; O London, London! If thou doſt not re⯑pent, and reform in another kind of manner than thou h [...]ſt yet done, if God doth not ſpeedily ſend another great and viſible Judgment upon thee, then the Lord hath not ſpoken this Day by me. O London, London! ſaid a⯑nother, O that thou hadſt known in this thy Day the Things of thy Peace! I tremble, ſaid another, (who is now in his Chamber, hid till the Indignation be o⯑ver-paſt) [] to ſee what a Storm is ready to fall upon our miſerable rich ones, who are now feaſting and faring de⯑liciouſly every Day in the Country, whilſt we are ready to famiſh ſome of us, and dying by thouſands in the City. So that we cannot ſay but that we had fair Warning. Should I go on ſtill to read God's Indictment againſt us, when ſhould I have done? O where is that ſweet Spirit that was once ſtirring in London! Is not Religion in the Life of it almoſt out of faſhion? Is it not laid aſide as a Garb not becoming our preſent Times? But I believe before God hath done with us he will make us put it on again, as well as our old caſt-away-Suits: O how have we forſaken our firſt Love! O the dreadful Apoſtacy of ſome of our Hearts! O how little have thoſe of us that ſhould have en⯑couraged Holineſs troubled our ſelves with it, ex⯑cept to ſuppreſs, brow-beat and oppoſe it. Hath it not been a ſport to ſome in this City, to abute the Holy Scriptures, and thoſe that deſired to go to Heaven by that Light. Who have been the Song of the Drunkard? What have the profane Wits made the great Subject of their ſcurrilous Tongues, but ſa⯑cred Things? As if it were the greateſt Credit to diſhonour our Maker, and true Courage to deſpiſe the Laws and Power of an Almighty God. At what a high rate do the Devil's Champions act, as if they were afraid they could never do their Maſter Service enough, and after all ſhould miſs of his Company for ever. But never fear that Sinner; Hell may be had at a great deal cheaper rate. If you deſire to be ſo familiar with God's Judgment, Damning, and the Devil, it may be ſooner than you are aware you may have enough of them. Neither have we cauſe to cenſure the Layety alone, as only guilty in theſe fiery Sins: The Ruins of the Churches, and the burning of the Pulpits, ſpeak thoſe which claim the greateſt Intereſt in both, not to be altogether inno⯑cent. Give me leave to lay my ſelf and you in the []Duſt, O ye Miniſters of England. Have we been in⯑deed true and faithful to the Intereſt of Chriſt and Souls? Have we not minded the Fleece as much as the Flock? Have we taught the Word in ſeaſon and out of ſeaſon? Have we been in Travail to ſee Chriſt formed in the Souls of our Hearers? Have we beſought Sinners in Chriſt's ſtead to be reconciled to God? Have we watched over Souls? Have we war⯑ned Sinners Night and Day with Tears? Have we taught them publickly, and from Houſe to Houſe? Have we been like burning and ſhining Lights? Hath the Honour of our great Maſter been our great⯑eſt Deſign? Have we laboured hard in God's Vine⯑yard, and in good earneſt prayed that God would ſend more Labourers into his Harveſt? Have we preached by holy Lives and ſound Doctrine? This 'tis to be a Goſpel-Miniſter. But hath this indeed been the Practice of the Miniſters of England? Have we not rather given Campian and his Brethren the Jeſuites cauſe to inſult and ſay, Nihil eorum mi⯑niſtris vilius? Have not abundance of us by our vile and abominable Lives expoſed the Sacred Function, and cauſed the Offerings of the Lord to be abhor⯑red? Have not our Actions ſpoke more for the De⯑vil, than our Tongues have done for Chriſt? Do not the common People begin almoſt to queſtion our Office, and look upon it as a Cheat? Are not they far more hardned by ourwicked, or unprofitable Con⯑verſation, than ſoftned by our Preaching? Preach⯑ing did I ſay? Perhaps I might have put in another Word? For that was a Work that ſome of us trou⯑bled our ſelves little enough with. And it's obſer⯑ved by ſome, that we left our Pulpits and made them almoſt uſeleſs, before God burnt them: And when we did preach, did we preach Chriſt, or our ſelves? The Moraliſt (Epic.) thought it a ridiculous thing to call two thouſand People together, to tell them that he was a good Scholar, in a Periphraſis of []two hours long; he tells us (though a Heathen) That it was God and Souls that he was to ſpeak for, and not himſelf. And ſhall a Chriſtian Miniſter, judge it greater Wiſdom wittily to commend himſelf, than warmly to commend Chriſt. Pudet haec opprobria nobis vel dici potuiſſe, & non potuiſſe re⯑felli.

I expect that thoſe which are moſt guilty ſhould leaſt reliſh this Accuſation; but let me tell ſuch, they have already more diſgraced themſelves by acting, than I dare by ſpeaking; and as for thoſe that are not guilty, all this is nothing to them. Theſe are no ſecret things, but ſuch as the World rings of; and Confeſſion of Sin, and Humiliation for them, and reforming of them, will be a ſurer Guard to our Credit than our hiding them. I may ſay, ſhall we be ſo tender in the Matter of our Honour, and ſhall not God's be at all vindicated? And if I may not cenſure others, I hope you will give me leave to ac⯑cuſe my ſelf: And for my part I had far rather judge my ſelf here, than be judged hereafter.

Well now, is England guilty or not guilty? Is not London tried and caſt? And ſhall we not yet humble our ſelves, and give Glory to the God of Iſ⯑rael? Shall we ſtill like Pharaoh harden our Hearts againſt all theſe Plagues? O that we may be wiſe at laſt! That before it be too plate, we may know the Things of our Peace! O that we may come refined and purified out of this Fire! O that it may purge away our Droſs, and take away our Tin! O that like burnt Children we may for ever after dread the Fire! O that thoſe dreadful things which we have ſeen and heard, may engage us more deeply againſt Sin, which brought them all upon us! And let me tell you, this is nothing to the Miſchief that Sin intends to do us if we look no better after it. O ſhall we ea⯑ſily be reconciled to that which hath robbed us of ſo many of our ſweeteſt Enjoyments, that hath ſpoiled []us of our Goods; which hath turned us out of our Houſes, but with a little warning, and given them to our Servant, who will never reſtore them again, I mean the Fire. Shall we lodge that in our Boſom which hath turned our beloved and beautiful City into Aſhes? Shall we look upon that as no Enemy, which hath done us ſuch a great deal of harm? Shall we again join in Affinity with that Prince of Darkneſs, who firſt or laſt undoes all that have any thing to do with him, except to reſiſt him. Shall the Wrongs that this old Adverſary hath done to poor London be revenged by a new Covenant with him? Is it a ſmall Injury to diſmantle, rifle and burn ſuch a City as London was? O that one Fire might kindle another! O that our Souls were in⯑flamed with Indignation againſt Sin! When Sa⯑tan ſollicits you next to Folly, then think of Eden, London and Golgotha; I mean the Injuries that Sin did you in all thoſe Places. Let me a little incenſe your Souls againſt that Enemy that we are ready ſo ſoon to receive into Favour. Was it not this E⯑nemy which ran without Pity the laſt Year from one end of the City to the other, and left in moſt of our Houſes one dead, in ſome ſcarce one living? It was this which fed the greedy Grave with ſome hun⯑dreds at a Meal. This, this tore our dear and pre⯑cious Relations out of our Embraces; and ſhall we ſtill have as much Kindneſs for it as for the deareſt Friend in the World? I wonder how Sin and Satan came to deſerve ſo well at our Hands, that we ſhould prefer them both above all that we have in the World! O how hath the Devil bewitched poor Sin⯑ners, that they ſhould rather part with their greateſt Friends, than the leaſt Sin! What good did Satan ever do us, that we ſhould make ſo much of his Brats! O deſperate Madneſs! O prodigious Folly, that Men and Women ſhould value Sin above their neareſt Relations, above their Souls, their God! []O that Sinners would believe once that Sin is none of their Friend, for all they are ſo well acquainted with it. 'Tis this which laid our glorious City in the Duſt. This is that great Robber (for all he ſpeaks us ſo fair) that hath made us poorer by ſome Milli⯑ons than we were three Weeks ago; and ſhall we for all that let him go away without Revenge? O that I could prejudice all the Sinners in London a⯑gainſt Sin; O that they may hate it with a perfect Hatred, and then I believe none of them would complain of their Loſs. Come and ſee what De⯑ſolations, what dreadful Havock it hath made a⯑mong our ſtately Buildings! How are they become a ruinous Heap! How are thoſe brave and magni⯑ficent Structures, the Gifts of our Noble Anceſtors, levell'd with the Ground! Where is our Royal Ex⯑change? What is become of moſt of our Halls and Churches? How ſad a Spectacle is it now to look upon Lombard-ſtreet, Cheapſide, and Pater-Noſter-Row? How ghoſtly a Sight is it to ſee the Place where London ſtood! Of all that Glory, how little is left! What can we find but a few Bricks, ſmoak⯑ing Cellars, and a Heap of Rubbiſh? How doth the City ſit ſolitary that was full of People, ſhe that was great among the Nations, and Princeſs among the Peo⯑ple, how is ſhe become poor! From the Daughter of London all her Beauty is departed. London remem⯑bred, in the Day of Affliction and of her Miſery, all her pleaſant Things that ſhe had in the Days of old; When her Daughters were clothed like Ladies, and her Citizens were like ſo many Princes. But what an Alteration hath Sin made! What—let Sighs and Groans ſpeak the reſt. O let it not be told in Gath, let it not be publiſhed in the Streets of Askelon! Let it not be ſpoke in Holland; let not this be reported in France! Triumph not, O Spain! Rejoice not, O Italy! The Cup ſhall paſs over unto Edom, and Baby⯑lon ſhal [...] drink the Dregs of it. Shall London be []brought to the Duſt, and ſhall Rome ſit as a Lady for ever? Tremble, O Babylon, tremble, for thy Day is coming. The Day of the Lord will be terrible, it will burn like Fire. If Judgment begin at the Houſe of God, where ſhall the Wicked and Ungodly appear? Rejoice not againſt me, O my Enemy, though I fall, I ſhall riſe a⯑gain; but when Babylon falls, ſhe ſhall fall with a Vengeance, like a Milſtone in the mighty Waters. Thy Turn, O Rome, is coming. When thou heardſt of the Deſolations of London, thou skippeſt for Joy; thou ſitteſt and thinkeſt thy ſelf ſafe, and doſt not fear but that thy Glory ſhall run parallel with the Being of the World, thou ſhalt be a Queen for ever. But doth God ſay ſo too? No; thy Plagues ſhall come in a Moment, and thy Deſolation like a Whirlwind: E're long the Kings of the Earth ſhall hate the Whore, and tear her Fleſh in Puces, and burn her with Fire. Hath the Lord ſtretched out upon Zion the Line of Confuſion, and the Stones of Emptineſs, and ſhalt thou go altogether unpuniſhed? Come near, O ye Nations, and hearken, O ye People; let the Earth hear, and all that is therein; the World, and all things that come forth out of it; for the Indignation of the Lord ſhall be upon all Nations, and his Fury upon all their Armies; he ſhall utterly deſtroy them, and their Slain ſhall be caſt out, and their Stink ſhall come up out of their Carcaſes; and the Mountains ſhall be melted with their Blood; for the Sword of the Lord ſhall be bathed in Blood, it ſhall come down upon Idumaea, and upon the People of my Courſe, to Judgment; for the Day of the Lord's Vengeane is coming, and the Year of Recom⯑pences, for the Controverſy of Zion, and the Streams thereof ſhall be turned into Pitch, and the Duſt there⯑of into Brimſtone; and the Land thereof ſhall become burning Pitch, it ſhall not be quenched Night nor Day. This ſhall be the Condition of the Ad⯑verſaries of Zion, and their Breach ſhall never be made up: But the Lord will heal the Breaches of London, and build up her Waſts, and ſhe ſhall yet []be inhabited, and ſhine in her Glory, if ſhe return to him that hath torn her, he will heal her.

Come therefore, let us ſearch and try our Ways, and turn again unto the Lord. We will bear the Indignation of the Lord, becauſe we have ſinned a⯑gainſt him: We will take with us Words, and go unto our God, and ſay, Heal our Backſlidings and love us free⯑ly. It is time for London to fall down before the mighty Jehovah, to humble thy ſelf, and to lick the very Duſt. Thus ſaith the Lord to the Inhabitants of London, Seek ye me, and ye ſhall live; but ſeek not Be⯑thel, nor enter into Gilgal, and paſs not over to Beerſhe⯑bah. Take heed of Idolatry, take heed of unſcriptu⯑ral Worſhip; the Ark and Dagon can't dwell long together. Gilgal ſhall ſurely go into Captivity, and Bethel ſhall come to naught. O let England have a care of Idolatry, that People-waſting and City-burning Sin. Take heed of Popery: Stick to the Scripture as you value your Souls. It may be I may not have much leſs Cauſe to renew my Advice than the Prophet had, wherefore I ſay again, Have a care of Gilgal, Bethel and Beerſhebah. Seek ye the Lord, and ye ſhall live, leſt he break out like Fire in the Houſe of Joſeph, and devour it, and there be none to quench it in Bethel, Amos 5.4, 5, 6. Awake O Lon⯑don, and repent quickly, for yet there is Hopes! Re⯑pent in good earneſt, and thy God will yet look up⯑on thee, and raiſe thee out of the Duſt, and take thee off from the Dunghil, and thy Glory ſhall be double to what it was. The Lord will lay thy Stones with fair Colours, he will lay thy Foundations with Saphires, he will make thy Windows of Agates, and thy Gates of Carbun⯑cles, and all thy Borders of pleaſant Stones; In Righte⯑ouſneſs ſhalt thou be eſtabliſhed, thou ſhalt be far from Op⯑preſſion, for thou ſhalt not fear; and from Terror, for it ſhall not come near thee. Cry, cry mightily unto the Lord, ye that make mention of his Name, and give him no Reſt till he eſtabliſh the Glory of England, and make London a Praiſe in the whole Earth: For [] London's ſake I will not be ſilent, for our Zion's ſake I will not hold my Peace: The Place of the Se⯑pulchres of my Fathers lies waſt, the Place of my Na⯑tivity; the Sanctuary and Shelter of God's People lies deſolate. The City wherein ſometimes dwelt Righteouſneſs, is fallen to the Ground! London is in Aſhes! Chriſtians, how can you bare ſuch a Sight without Tears! This is the Place where your Souls were ſometimes fed with Marrow and Fatneſs; Here thouſands and thouſands were born to God. Chri⯑ſtians, can you forget the Place of your ſpiritual Na⯑tivity? Here you enjoyed ſweet Communion with the Saints. For your Brethren and Kindreds ſake, let London lie near your Hearts! O pray, pray, pray for poor deſolate London! They ſhall proſper that love her. Remember London, O ye praying ones! You Favourites of Heaven, when you are in the King's Preſence, ſpeak a good Word for dear Lon⯑don! Remember her in your Faſts, forget her not in all your Addreſſes to God, but wreſtle with him for a Bleſſing for her. O let us fall to Faſting, Prayer, and Reformation from Dan to Beerſheba! Let us buckle to our Work in ſober Sadneſs. I promiſe you Engliſhmen, it's now no time for to be jeſting; our Glory is departed! The Fire of the Lord is burn⯑ing on every ſide. Come, bring your Buckets, fill them with Tears: O that mine Eyes were Waters, and my Head a Fountain of Tears, that I might weep Day and Night over thee, O London. Hear, O ye that are afar off, liſſen to the Groans of Lon⯑don! Do you not hear her crying out as a Woman in Travail? Wherefore do I ſee Paleneſs upon all Faces? Is there not a Cauſe? Come let us gird Sack⯑cloth upon our Loins, and caſt Aſhes upon our Heads for London's Calamity; and if Men and Wo⯑men can't ſpeak, Aſhes, double-burnt Bricks, and that diſmal Chaſma where London ſtood, opens its Mouth, and cries, Have Pity upon me, O ye my Friends, []have Pity upon me, for the Hand of the Lord hath touch⯑ed me! Is it nothing to you, O ye that dwell in the Countries? Come up to London and ſee, and let your Eyes affect your Hearts. Behold, how many diſcon⯑ſolate Creatures walk up and down upon the Rub⯑biſh of London. Come and ſee what Deſolation the Lord hath made: How dreadful hath his Diſplea⯑ſure ſhewed it ſelf, upon ſome that are better than your ſelves! Conſider how many thouſands of ſuf⯑fering Families there be which were ſometimes able, and ſome of them willing to relieve others in ſuch a State. Behold the Merchants and Citizens of Lon⯑don, like Perſons amazed, ſtruck thorow with Hor⯑ror, and filled with Perplexity; and if you have a⯑ny thing of a Chriſtian in you, let it now be ſeen: Let your Heart and your Purſe too be opened wide; and go home and mourn over that calamitous Place, and weep for their Sins which had a Hand in bring⯑ing that Miſery upon them. Stir up others to pity them: Tell them what a ſad Sight your Eyes have ſeen, and labour to make them and your Heart more ſenſible of their Sufferings. I may ſay of theirs too: Can the Head be deadly ſick, and the reſt of the Bo⯑dy very well? I believe the Country will quickly feel the ſad Effects of London's Poverty. Go home therefore and pour out your Souls before God, and let your Eyes run down with Tears: Let England's Mourning be like the Mourning of Hadadrimmon in the Valley of Megiddo. Pity poor London, O ye Nobles and Gentry of England. This is not a time for an Engliſhman, for a Chriſtian, to be hoarding up Treaſure in, except it be on the Backs and Bellies of Chriſtians: This is no time to be drinking Wine in Bowls, to be ſlaying of Oxen and killing of Sheep: This is no ſeaſon to fare as Dives did, except you will be content with his Reckoning. If therefore you have any Bowels, any Compaſſion, contract all your ſuperfluous Expences for more noble Uſes. Act []for the Lord's ſake as Men that are not void of Hu⯑manity, and as thoſe that might have been, and may be in a ſuffering Condition before you die. Let not your Charity begin and end too at home. Let not your Charity be cold after ſuch a Fire, leſt your Turn be next to know what Fire is. Conſider for Chriſt's ſake, and for your own ſakes too, whether be more neceſſary, the pampering of Horſes, the feeding of Hounds, or the relieving of diſtreſſed Chriſtians? Which do you think you ſhall reflect upon with moſt Comfort when you come to die? Which do you be⯑lieve will be the beſt Account at the Day of Judg⯑ment, when God ſhall ask you how you ſpent your Eſtates? To ſay, I ſpent ſo many hundreds by the Year in ſumptuous Houſe-keeping, ſo much upon idle unneceſſary Attendants, ſo much at Cards and Dice, ſo much upon Plays and Whores, ſo much given to make Men drunk, and ſo much at the Ta⯑vern; Or ſo many hundreds for the feeding and clo⯑thing of God's Poor; ſo many hundreds for a Stock to ſet up diligent young Men, that were undone by the Fire; ſo much for the preſent Relief of thoſe that were brought into preſſing Exigencies by that cala⯑mitous Flame, and ſuch like Uſes? Which of theſe do you think will be the moſt comfortable Account at the Day of Judgment? Remember that thoſe that will not ſhew Mercy at ſuch a time, ſhall have Judg⯑ment without Mercy. Your Sin helped to lay London waſt: O that I could be as confident that your Charity and Reformation would help to build it again! O that you may have as great a Hand in its Reparation, as you had in its Devaſtation! But I ſay again, if the Groans of London be not heard by you, if her Calamities do not affect you, know this, that the Day is coming when you ſhall cry and not be heard, when you ſhall groan and not be pitied.

[]O let not me rejoyce till I ſee thy Glory, O Eng⯑land, returning. London ſhall never be forgotten by the while my Breath laſteth. The Servants of God favour the very Duſt of our Jeruſalem. Once more Chriſtians let me with all Earneſtneſs beſpeak your Help. Help all you that love London, that love God, that love your Souls, help with your Tears and Prayers, help with your Hands, Hearts, and Pur⯑ſes: It may be the Lord will be gracious to us, and cauſe his Face to ſhine upon us, and then we ſhall be ſaved. I ſay again, and let all that wiſh well to poor England ſay ſo too, Let us gird us with Sack⯑cloth, and caſt Aſhes upon our Heads, and cry mightily unto the Lord for her that ſits in the Duſt. Proclaim a Faſt, call a Solemn Aſſembly, gather the People together, ſanctify the Congregation, ga⯑ther the Children, and thoſe that ſuck the Breaſts, let the Bridegroom go forth out of his Chamber, and the Bride out of her Cloſet; let the Miniſters of the Lord weep bitterly between the Porch and the Al⯑tar, and let them ſay, Spare thy People, O Lord, and give not up thy Heritage to Reproach: Wherefore ſhould our Enemies ſay, Where is their God? Then will the Lord be jealous for his Land, and pity his People; yea, the Lord will anſwer, and ſay unto London, I will raiſe thy waſt Places again, and I will build thy Streets, and the Voice of Joy and Gladneſs ſhall be again heard in thee; yea, the Voice of Praiſe and Thankſgiving; I will ſend you Corn, Wine and Oyl, and thou ſhalt he ſatisfied therewith. I will reſtore the Riches to thee, which the Fire hath taken from thee. I will ſend Peace into your Walls, and Proſperity into your Borders; I will reſtore your Teachers which are removed into Corners; I will ſend the Goſpel of Peace in its Power and Purity a⯑mong you; I will write Holineſs to the Lord upon the Foundations of your Houſes, upon your Gates and Palaces; your Riches, Trade and Glory ſhall []return unto you; and you ſhall be bleſſed and your Poſterity after you: But if you will ſtill do wicked⯑ly, and will not repent, I do here declare, that all theſe are but the Beginnings of Sorrows; for all this the Anger of the Lord ſhall not be turned away, but his Hand ſhall be ſtretched out ſtill; and he will yet plague you ſeven times more for your Sins: And your God will be a conſuming Fire, which will again break out and devour what you have ſa⯑ved out of theſe Flames; and through the Wrath of the Lord of Hoſts the whole Land ſhall be Darkneſs, and the People ſhall be as the Fewel of Fire, and no Man ſhall ſpare his Brother, and he ſhall ſnatch on the right Hand and be hungry; and he ſhall eat on the left, and not be ſatisfied; they ſhall eat every one the Fleſh of his own Arm. Manaſſeth ſhall be againſt Ephraim, and Ephraim againſt Manaſſeh, and both of them againſt Judah. For all this his Anger will not be turned away, but his Hand is ſtretched out ſtill. Wherefore, repent, O London, of thy abominable Uncleanneſs and Pride; repent of thy Backſliding and Idolatry; repent of thy Per⯑jury, lying and cheating, repent of thy Luke-warm⯑neſs and Hypocriſy; repent of thy Covetouſneſs, Worldly-mindedneſs and Cruelty; repent of thy Gluttony and Drunkenneſs. Ye Daughters of London which were haughty, and walked with ſtretched-forth Necks, and wanton Eyes, walking and min⯑cing as ye went, the Lord hath taken away much of the Bravery of your tinkling Ornaments, of your changeable Suits of Apparel, your Mantles and Glaſſes, Fine Linnen, Hoods, and Vails, he hath ſtained the Glory of your Pride; and will you again be as fooliſh as ever? Will you never underſtand your Sin till God hath burnt the reſt of your fine Things and you too? O ye Citizens of London, hath not God written Vanity upon your greateſt Enjoy⯑ments? Have not your Riches taken themſelves []Wings and flew away? And will you again after all this ſet your Hearts upon ſuch ſhort-lived uncer⯑tain Riches, and undervalue thoſe true and everla⯑ſting Riches. O look upon the World as it is, as an empty, diſſatisfying, tranſitory thing, and too mean a Match for a Soul. Is it not now high time to look after a Houſe that can't be burnt, A Houſe not made with Hands, which is eternal with God in the Heavens? Is it not now high time to get into that City which hath Foundations, whoſe Builder and Maker is God? Will it not now be for our Intereſt to look after our Freedom in that New Jeruſalem? There we may have a Dwelling more ſafe than a Houſe of Brick or hewen Stone, which a greater Fire than this was can't demoliſh or impair.

But if any be ſo hardned and incorrigible, as to make a Piſh of all this, I come to ſuch with dread⯑ful Tidings e're long; O ſtupid Sinner, thou ſhalt behold a far more diſmal Fire, and hear far more lamentable Outcries, and ſee thouſands of thouſands at their Wits Ends, filled with unſpeakable Horror and Perplexity, not being able to ſave the leaſt Rag to cover their Nakedneſs, nor to ſave themſelves from thoſe dreadful Flames; and if thou repent not ſpeedily, thou ſhalt be one of them; and thou alſo ſhalt wiſh thou mighteſt be ſo happy as to be covered with the Ruins, or conſumed to nothing with the Flames; thou ſhalt call and cry to the Rocks to cover thee, and to the Mountains to hide thee from that terrible Sight, the Lord Chriſt the Judge, whoſe Eyes are like flaming Fire. Belo⯑ved, the Day of the Lord is coming which ſhall burn like Fire, in which not Houſes and Cities on⯑ly, but Lands alſo, yea, the whole World ſhall be all in a Flame, Heaven and Earth will be on Fire: That will be a Fire indeed! Let your Loſſes be never ſo great now, I am ſure if you do not repent, they will be infinitely greater then. Thoſe three Nights []were ſad Nights wherein you could not take a wink of Sleep for the Fire; but that will be a far ſadder Night, which will never have a Day following it, in which you can't be able to take a Moment's Reſt for thoſe intollerable Flames. You will then think the burning of your Houſes nothing to the burning of your Bodies; and the burning of your Bodies no⯑thing to the Torments of your Souls. I tell thee, O Sinner, if thou continueſt an Enemy to God, God hath not done with thee yet, the worſt is ſtill to come. Upon the Wicked he will rain Fire and Brimſtone, and an horrible Tempeſt; and this ſhall be the Por⯑tion of their Cup; and the Wicked ſhall be turned into Hell, and caſt into that Lake that burns for e⯑ver and ever: A Fire that ſhall never, never, never be quenched. O that's a terrible Fire which ſhall not burn four Days, nor four Years, nor four thou⯑ſand, nor four Millions, nor four Millions of Millions (O happy were it for Sinners if it might at laſt be quenched, though it laſted never ſo long) but it ſhall burn for ever, for ever, for ever! O that will be a diſmal Day when that Fire begins to break out! When the Sinners in Zion ſhall be a⯑fraid, and the Hypocrites ſhall be ſurprized! Who among us ſhall dwell with devouring Fire? Who a⯑mong us ſhall dwell with everlaſting Burnings? Tremble, O Sinners of England, tremble ye Sinners of London, left thoſe unquenchable Flames ſeize upon you, which are infinitely more dreadful than thoſe which your Eyes have ſeen with abundance of Ter⯑ror. That's a Fire which ſhall be felt more than ſeen; the Lord deliver poor London from that Fire, and then we ſhall the more patiently bear this! O that ſome of them which have ſaved moſt of their Goods out of this Fire, may not loſe them all, and their Souls too in that! O happy would it be if this Fire ſhould put us all into ſuch a Fright that we may be afraid of Fire ever after! I mean of the Fire of []Sin, of the Fire of God's Wrath, of the Fire of Hell. But let me add a Word or two more to them which have been great Looſers by this dreadful Fire. Re⯑member that you have that within you which kind⯑led this great Flame; be as careful to quench that Fire within you, as you were to quench that with⯑out you, and more too: Fear Sin more than Fire, more than Hell, and then neither of them ſhall do you any hurt. And again, I ſay, ſpeedily make ſure of ſuch a Houſe, ſuch Goods, ſuch an Eſtate which is not ſubject to ſuch Hazards. And now ma⯑ny of you are turned out of your Habitations, and have loſt a great part of that little which you had, and are out of a great deal of your Employments, whereby you might again ſtand upon your Legs; I muſt tell you among other Loſſes, I believe ſome of you have loſt your Friends too. Moſt of them which in your Proſperity ſeemed much to reſpect you, will in your Adverſity forget your Acquaintance. Per⯑haps by this time ſome of you have experienced that a true Friend is a greater Rarity than you thought it was; and that among all your Acquaintance (if you be very poor) you can ſcarce go to one that will receive you and yours, and make himſelf a Sharer in your Sufferings, and you a Sharer with him in his Comforts. You might be welcome while you had a free Trade, and good Comings in, but now their Houſes are too ſtraight, and they are ſorry that they cannot accommodate you, and with ſome ſuch poor Excuſes you are ſhaken off; or if they do receive you for a while, they are quickly ſick of your Com⯑pany, and you ſhall ſoon perceive that their Coun⯑tenance is not towards you as formerly. But ſup⯑poſe, which I believe too few will find, that ſome Friend will do all that I ſpeak of; yet where is there ſuch a Friend that will not only ſupply your pre⯑ſent Exigencies, but alſo make up your paſt Loſſes, and make abundant Proviſion for you, for the future, []againſt all manner of Wants? Such a Friend as this I may confidently ſay you ſhall rarely find. But now my Errand to you is to bring you Tidings of ſuch a Friend; one that (if you will be quiet, and let him alone to do with you as he pleaſeth) will make you a far greater Gainer than a Looſer by this Fire. Acquaint now thy ſelf with him, and be at Peace, and hereby Good ſhall come unto thee. Get but Ac⯑quaintance with God, and he will provide you a convenient Houſe, he will lay you in the beſt Wares, and that without Money and without Price, he will make you to forget your Loſſes, and you ſhall drive a better Trade than ever you did in your Lives; and you ſhall ſay, that as for your part, it is well that you were thus undone. Your Incomes ſhall be far greater, your Returns quick and ſurer, your State ſhall be as much altered for the better, as Job's was at his latter End. Now, if ever, it is ſeaſona⯑ble looking out for ſuch a Friend. He alone is the beſt Friend in the worſt Times. He knows Job upon the Dunghil, as well as David upon the Throne. He will be moſt kind when others are like to be moſt unkind. He will viſit you when others will ſcarce look upon you. In his Houſe you ſhall be as welcome as ever; in his Houſe are many Manſions; if it were not ſo, he would have told you. In his City there is room enough, and you ſhall have Entertain⯑ment there, and be more welcome than if you ſtaid away; his Doors will be open to them which have no Houſes to hide their Heads in. Come to him, ye harbourleſs ones, he invites you earneſtly and heartily, and he will give you Shelter. You that have no Friends, or but ſorry ones, come to him now in your Straights, and he will never caſt your Pover⯑ty or his Kindneſs in your Teeth, except your Car⯑riage be proud and unbecoming your State: But let me tell you this for your Comfort, that if you do once come to him, he will in no wiſe caſt you out again; []once your Friend, and ſo for ever. Now, now is the time that ſuch a Friend would be worth the ha⯑ving: This is a Friend indeed. Now is the time, if ever, to look after ſomething, that greater Flames than thoſe which turned this City to Aſhes can't conſume. God hath lately read to us a Lecture of the Vanity of all Creature-Enjoyments. The laſt Year he took a⯑way many of our deareſt Friends (we now ſee from what:) This Year he hath taken away many of your Eſtates, and I fear the moſt of the Friends that you have left will go with them; you muſt not expect them to be ſo ſweet, loving, and kind, as ſometimes they were: (the more will be their Shame.) And will you after this refuſe Acquaintance with him, who will be better to you than a thouſand of the beſt Friends that ever Man had upon Earth. If you have loſt your Houſe, he will find you a better, one that is admirably furniſhed, gallantly ſeated, where you ſhall ſit Rent-free, or pay but a Pepper-corn; he will alſo bear all your Charges for you, keep your Houſe, and you ſhall want for nothing as long as an infinite Store will hold out: You ſhall live higher, ſare better, be clothed better, have a better Trade, keep better Company, and have every thing better than before. O that you would but try what this Friend will do for you! And if after you have made a thorow Trial of him, you do not find him far better than I can expreſs, then alſo let me go for one of the moſt unfaithful Friends in the World.

My Love to poor London, the Place of my Nativi⯑ty, is great, and upon many Accounts you may claim a greater Intereſt in my Affections, than any place in the World beſides: And I could not tell how more lively to expreſs my dear Love to you, than by com⯑mending you to the Care of this great Friend, and by indeavouring all that I could poſſible to get you acquainted with him, whoſe Favour is better than Life, and whoſe Friendſhip will infinitely ſupply all []your Wants. I have in this following Diſcourſe gi⯑ven you a rude Character of this Friend, and I have laboured to ſhew you what unſpeakable Advantage will accrue to you by your Acquaintance with him in ſuch a time as this is: I have given you ſome Di⯑rections how you may come to be acquainted with him. Pray for a Bleſſing upon this Book, which hath coſt the Author ſome Pains, Prayers, Tears, and Groans, that what was here written, might be the Tranſcript of his own Experience, and might be ſome way ſubſervient to the Glory of God in the Converſion and Comfort of Souls. Peruſe it with Seriouſneſs, and it may be you may find that in it, that may make you more glad, than when your Corn and Wine and Oyl increaſed. You can now ſcarce ſay that you want time for ſuch a Work as this is; if you do, I ſhall ſay you ſhall not want time to repent. I thought if any Providen⯑ces were wak'ning, ſuch as theſe were, wherefore I deſired to ſtrike while the Iron was hot. O that the Lord would ſtrike in too! O that the Effect of my poor Labours, may be the bringing in of ſome of them that were formerly without Chriſt, and Aliens from the Common-wealth of Iſrael, and Strangers from the Covenant of Promiſe, having no Hope, and without God in the World, to be acquainted with God in Chriſt Jeſus; that they who were ſome⯑times afar off might be made nigh by the Blood of Chriſt: That you may be no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Houſhold of God. O if I may be but an Inſtrument of the Good of one Soul, I ſhall think my Labour well ſpent, and my Loſſes turned into Gain. If you find any Good in the Uſe of this Book, give God the Praiſe, and labour to keep a conſtant warm Senſe of the Excellency of ſuch a Friend upon your Spirit; and commend this Friend to all your Relation []and ſuffering Acquaintance, that none of them may after their great Loſſes, loſe God, Heaven, and their Souls too. O that will be a dreadful Loſs indeed! I again beſeech you, forget not to pray for one of the moſt unworthy Inſtruments that ever Infinite Goodneſs made uſe of in ſo glorious a Work.

Sept. 24, 1666.
James Janeway.

TO THE READER.

[]
Chriſtian Reader;

UPon the ſerious Peruſal of this Soul-pro⯑fiting Piece, I have found ſo much of the Divine Spirit breathing in it, that I cannot but commend it to thy ſerious Conſideration. The Doctrinal Part is a Poſthume of one that lived at a high rate in Acquaintance with God: And no wonder he writes ſo excellently about it; like Elihu, Job 32.18, 19. I am full of Matter, the Spirit within me conſtraineth me. Behold, my Belly is as Wine which hath no Vent, it is ready to burſt like new Bottles. Or as that Prophet, Micah 3.8. But truly I am full of Power by the Spirit of the Lord, and of Judg⯑ment, and of Might. This Poſthume had likely periſhed, had not a dear Brother, both []in Natural and Spiritual Bonds, performed the Office of a Brother in raiſing up of Seed: So as thou haſt, as it were. Twins in this Piece; but not like Jacob and Eſau, ſtrug⯑ling; but rather as thoſe Twins conjoined in Body, ſweetly ſympathizing, rejoycing and con⯑doling with each other: I am ſure both mutu⯑ally conſpire for thy Soul's eternal Welfare. In the Doctrinal Part thou wilt meet with So⯑lidity of Judgment: In the Applicatory, no want of Judgment, but abounding Affection, and Strength of Argument to perſwade and prevail with thee. I confeſs if thou beeſt a cu⯑rious Reader, thou wilt not find Quotations of Fathers to pleaſe thy Fancy; but if conſci⯑entious, thou wilt find ſerious Truths to pro⯑fit thy Soul. I reverence the Fathers, I high⯑ly eſteem Learning; but Pieces ſtuft with Greek and Latin Quotations, larded with Rhetorical Flouriſhes, prove oftentimes but as painted Glaſs that darken Churches. Here are ſome few Sparks of Nature's dim Light from ſome Heathen Philoſophers, that may ſhame thee a Chriſtian, if thou knoweſt not more, and liveſt not at a higher rate. Who⯑ever thou art, I beſeech thee, who am one that unfeignedly loves thy Soul, read this Piece but once over with a compoſed calm Frame of Spi⯑rit for my ſake, and I am confident thou will []read it over again the ſecond time for thine own Soul's ſake. Read much, but read not many things; live lowly, but let thy Heart be lifted up in the Ways of God; be reſolved for Heaven, and I aſſure thee here are excel⯑lent Helps to ſet thee forward in thy Journey. I am but thy Porter to open the Door, and let thee into this well-founded Fabrick; thou wilt find enough within to welcome thee, and ſuch a Friend, that it will prove thy beſt Day thou cameſt acquainted with him. I will not detain thee at the Door; but before thy En⯑trance (which I would have thee to retain in mind after thy Return) I give thee this ſo⯑lemn Charge in the Name of my Great Ma⯑ſter, my dear and precious Lord Jeſus Chriſt, who is King of Kings, and Lord of Lords, and in the Preſence of his holy Angels, that after thou haſt ſeriouſly weighed the Doctrine, conſidered the Reaſons, and ſolemnly peruſed the Ʋſes, that thou appear before Jeſus Chriſt, theſe my Elect Brethren, and me, at the Judgment approaching, unacquainted with God, if thou dare. My Heart's Deſire to God is, that thou mayeſt be ſaved; and ſo I ſhall commend thee to God, and the Word of his Grace, that thou mayeſt receive Re⯑miſſion of Sins, and an Inheritance among thoſe that are ſanctified by Faith that is in []Chriſt. From a Lover of Souls, willing to have no Name, ſo the Name of Je⯑ſus may be glorified in thine everlaſting Glory.

Twelfth Month, vulg. February the 25th, 1666.

HEAVEN UPON EARTH.

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JOB xxii. 21.‘Acquaint now thy ſelf with him, and be at Peace: thereby Good ſhall come unto thee.’

THoſe who have improved their Expe⯑rience of things by Wiſdom, and ga⯑thered up the Value of Man's Life by comparing his Deſire with his Enjoy⯑ments, his Troubles and Sorrows with his Con⯑tent and Joy, have concluded the worth of the Life of Man to be below nothing; they have drawn a black Line upon the whole, and ſhut up all in Darkneſs. Thus Jacob of old, in the account which he gives of his Life to Pharaoh, Gen. 47.9. & Job 5.7. And alſo Solomon, who had an extraordinary meaſure of Wiſdom by Divine Diſpenſation, who had a large Spirit, like the Sand of the Sea-ſhore, he gave himſelf great Liberty in trying what that Good under the [2]Sun for the Sons of Men was, Eccleſ. 2.1. When he had taken a Taſte of all the World's Contents, yet he finds a Bitterneſs mixed in all Delights, which abideth longer than the Pleaſure, ver. 11, & 17. And whoſoever ſhall enter into himſelf, and feel the Workings of his own Mind, ſhall be able to read over the Tranſcript of the ſame in his own Conſcience. Who is he among the Sons of Men, that in his natural Life hath attained to a ſtate wherein he was able to ſay, Here I will ſtay, it is now well with me, I deſire no Addition to my preſent Condition? If there be any ſuch, I dare undertake to prove him unacquainted with him⯑ſelf. Where now ſhall I faſten the Blame of this univerſal Evil? Shall we fall out with our Life, as a thing not worth the having? Shall we ſhrink unto our former Nothing, and caſt up our Being and Life into the Hands of God, as that out of which we gathered nothing but Bitterneſs and Diſquiet? Far be this from us, this were to juſtify that evil and wicked Servant, who ſaid of God, That he knew he was a hard Maſter, reaping where he had not ſown, and gathering where he had not ſtrawed. This would be to accuſe God of having made us to an unavoidable Neceſſity of Miſery. How then comes it to paſs, that we are all held faſt in this common Calamity? It is from thy ſelf, O Man, it is from thy ſelf; this Evil is becauſe of our falling from God. It is a righteous thing with God, that when Man departed from him, he ſhould reap the Fruit of his own Doings; and indeed it is impoſſible for a Creature of our Compoſure and Conſtitution, but to feel it ſelf diſſatisfy'd with all worldly material Imploy⯑ments, and to find Trouble and Diſquiet in it [3]ſelf, while it is deprived of its true Good. If we would have a true Account of our Diſquiet and Diſſatisfaction, this it is. God made Man of all the Works of his Hands, to be the neareſt to himſelf, and hath fitted his Principles for a higher Life, than that which hath the Things of this World for its Object; but Man hath made himſelf like the Beaſts that periſh. We have given our Souls into captivity to our Bo⯑dies; or rather, we are fallen from our Union with God, and are gathered up into our ſelves, and become deprived of a Sufficiency in Separa⯑tion from God; then it muſt needs be, that we being gone down into a lower State than that which we were made to, ſhould find nothing but Diſſatisfaction and Emptineſs; here we are by Nature, and hitherto we have brought our ſelves by forſaking God.

Now the great Enquiry will be, what Reme⯑dy there is for this our woeful Condition; is there any way whereby we may be delivered from this Miſery? If there be, what way is it? Theſe Words, which I have choſen to ſpeak to, do contain the Anſwer to this Enquiry.

Acquaint now thy ſelf with him, and be at peace, thereby Good ſhall come unto thee. This is the Counſel of one of Job's three Friends to him in the time of his great Affliction. You have heard of the Affli⯑ction of Job, and how his three Friends came to relieve him with their Counſel; but the Devil, who had a Commiſſion from God to try his ut⯑moſt with Job, yet ſparing his Life, made uſe of his Friends, who are to be a Comfort in the Hour of Adverſity, to be a great means of his Diſquiet, ſo that he cries out of them, Miſerable Comforters [4]are ye all, Chap. 16.2. And the great way of their troubling him, was, by miſapplying, by making falſe application of true Principles. In their Diſ⯑courſes there are many excellent Truths; yet by their hard conſtruing, and ungrounded condem⯑ning of him, they by God are reproved, as not having ſpoken the thing that was right, Chap. 41. 7. yet in many things their Counſel was ſuitable and ſeaſonable, of which ſort the Words in the Text may be accounted. In this Chapter Eli⯑phaz had been inquiring into the cauſe of Job's great Affliction, and holding this for an undeni⯑able Principle, that the righteous God, being the great Diſpoſer of Affliction, did bring this Evil upon him becauſe of his Sin; he meaſured the greatneſs of his Sins by the greatneſs of his Affli⯑ctions; he made account, becauſe God's Hand was gone forth in an extraordinary manner a⯑gainſt Job, therefore there was ſome extraordi⯑nary Guilt upon him, Ver. 5, & 13. And thou ſayeſt, How doth God judge through the dark Clouds? Thus we have his Apprehenſion of Job, as one under great Affliction, becauſe of his great Sins; and the Text is Eliphaz his Counſel to Job under this Character; and ſo is ſuitable Advice to thoſe that are under Sickneſs, or great Afflictions, and that are under the Guilt of great Sins.

Acquaint thy ſelf with him, and be at peace, there⯑by Good ſhall come unto thee. The Words are a Do⯑ctrine for the Soul under a Senſe of its loſt Con⯑dition, with a Promiſe very comfortable upon the embracing thereof.

The Doctrine is, Acquaint thy ſelf with him, and be at Peace.

The Promiſe: Thereby Good ſhall come unto thee.

[5]Theſe Words, Be at peace, may be referred ei⯑ther to the former, as an addition to the Do⯑ctrine; Be at peace, that is, keep your ſelves in a quiet Submiſſion to the Hand of God; or to the latter, and ſo, Be at peace, is as much as, Peace ſhall be to thee.

In the Doctrine we are to conſider the Act, and Object.

The Act, Acquaint.

The Object is God.

DOCTRINE. So that the Doctrine is, To enter into acquaintance with God. This Propoſition ſtands forth to the view of every Eye, that it is the Duty of Man to be acquainted with God.

Now the firſt thing that is before us to enquire after, is, What this Acquaintance with God is.

Secondly, to evidence and clear it to be the Du⯑ty of Man to acquaint himſelf with God. Acquain⯑tance with God implies ſeveral things.

1. It ſignifies a full and determinate Know⯑ledge of this Truth, that there is a God, and ſo to know him, as to his Nature, diſtinct from all o⯑ther Beings.

There is a three-fold Knowledge of God.

  • 1. A Rational.
  • 2. A Natural.
  • 3. A Supernatural.

Firſt, there is a Rational Knowledge of God, which is a clear Diſcovery of an Almighty, All-ſuffici⯑ent Cauſe of all things, which is attained by a reaſonable diſcuſſing Power of the Soul, which argueth from things that are viſible and ſenſible, to an inviſible and ſelf-principled Cauſe of all things. Man found himſelf brought into the [6]World furniſhed with an innumerable Variety of Creatures, and none of theſe having Power to make it ſelf; we ſee likewiſe ſuch an accurate Or⯑der in every particular Creature, and in all the Creatures one with another, that we cannot but ſee clearly that there is a Supream Almighty Cauſe of all things, who hath by his Power brought forth all things into Being; who is like⯑wiſe the moſt wiſe Agent, who by his unſearch⯑able Wiſdom hath curiouſly framed every Crea⯑ture, and by his wonderful Counſel hath ſet them in ſuch an order, that they all ſerve one another, till at length they all meet in Man, as in the common Center.

Secondly, there is a Natural Knowledge of God, which is the inward Touch, and mental Senſa⯑tion of a Surpeam Righteous Judge, to whoſe Trial we feel our ſelves under an unavoidable Bond, in doing Good and Evil. This is that which is commonly called Conſcience; this a Man finds in himſelf, if at any time he have committed any ſecret Sin whatſoever, which none in the World knows but himſelf: He feels it to be a Preſſure upon his Spirit, as being under the examination of a Power ſuperior to himſelf. Now this is no⯑thing elſe but a ſecret Impreſſion that God hath made of himſelf upon the Minds of Men, by which Man is bound to ſtand before the Tribu⯑nal of God. Theſe two ways of knowing of God were very clear to Man in his perfect State; but ſince the Fall of Man they are much weaken'd and decay'd. But,

Thirdly, There is a Supernatural way where⯑by we come to know God, which hath repaired our Loſs by Adam's Sin, and that is by God's ex⯑traordinary [7]Revelation of himſelf in his holy Scriptures; by theſe we may come to have a more clear diſtinct Knowledge of God, both that he is, and what he is. To theſe three ways of letting in the Knowledge of God into the Soul, three mental Acts of the Soul do anſwer.

Firſt, A rational Diſcourſe, by which we find out God by the Creatures.

Secondly, An inward Senſation, which feels God as juſt in Good and Evil.

The third mental Act is Faith, which for its Foundation hath the Word of God.

There is a fourth way of knowing God, which is by Experiment; which is when God manifeſts himſelf to his peculiar ones, and lets out the Knowledge of himſelf to their Souls; as when the Sun breaks forth with a bright ſhining in a cloudy Day. But this belongeth rather to ano⯑ther Head.

Thus you ſee the firſt thing implied in this Acquaintance with God, which is the loweſt.

Yet how many are there that have little Ac⯑quaintance with God in theſe Signs? May we not come to many who profeſs they know God, and yet among all their Thoughts, they have had few or none to ſatisfy themſelves concerning him? How groſs are the Apprehenſions of ſome con⯑cerning God? Some Men reſiſt and ſtifle that natural Knowledge that they have of God, ſuch as thoſe, Rom. 1.20. they did not like to retain God in their Knowledge, and God gave them over to a reprobate Mind, or a Mind void of Judgment, as the Word ſignifies. Others have lived all their Days upon the Bounty and Goodneſs of God, and yet have not been led by the Streams to the [8]Fountain, from which all hath flow'd. Others can buſy themſelves all their time in other things, and little inquire into the Word of God, by which they may be lead to the knowledge of him: But woe to thoſe on whom the Fury of the Lord ſhall be poured out, becauſe they know not God, Jer. 10.23.

Secondly, Acquaintance with God, implies fre⯑quent Acceſs unto God. We do not uſually reckon our ſelves acquainted with any Perſon by a bare Knowledge that ſuch a Perſon there is, and that we are able to give ſome general De⯑ſcription of him; but when we ſay we are ac⯑quainted with any, it is underſtood that we have been in ſuch an ones company, we have come to him, and been with him: ſuch is our Acquain⯑tance to be with God.

Under this Head I ſhall ſpeak,

Firſt, Of that Separation that is of the Soul from God.

Secondly, Of the Return of the Soul to God.

Thirdly, Of the Abiding of the Soul with God.

Firſt, Of the Separation and Diſtance of the Soul from God. That corrupted Eſtate in which every Man comes into the World, is a State of Separa⯑tion from God. This Diſtance is not to be under⯑ſtood as a Phyſical Natural Diſtance, for ſo God is near to every one of us by his Omnipreſence, and by his Infinite Power, ſuſtaining us in our Being and Actions, Acts 17.27, 28. Though he be not far from every one of us; for in him we live, move, and have our Being. But this is to be underſtood,

Firſt, Of a moral Separation from God. There is a great Strangeneſs between our Souls and God: We reckon our ſelves to have little to do with him, and to be very remotely concerned in him; we reckon that God takes very little regard of [9]us, we look upon God as far from us, and we think God looks upon us as at a great diſtance; we love not God, and think that God loves not us.

Secondly, This Separation may be underſtood of a Judicial Diſtance, at which God hath ſet ſin⯑ful Man from himſelf. Man is kept out from God, as being unfit to approach to him in his Sin⯑fulneſs and Impurities; and that is either in this Life, in which condition every one is, till he be made nigh by Chriſt, and ſet before the Father without Sin in him; till they are born again of the Spirit, and juſtified, and ſanctified by Chriſt, Epheſ. 2.13. Ye that ſometimes were afar off, were made near by the Blood of Chriſt. Here this judicial Separation is the Execution of that terrible Sentence, Depart from me ye Curſed into everlaſting Fire prepared for the Devil and his Angels, Mat. 25.41. Thus ye ſee the Di⯑ſtance at which Man is from God, which is not Phyſical, but either Moral or Judicial.

Secondly, When we are thus ſeparated from God, if we will be acquainted with him, there is required a returning to God. Acquaintance doth neceſſarily imply an Union: Now where there was a former Separation and Diſtance, there is re⯑quired a Motion to Compliance, and a Return, either in both Parties, or in one at leaſt; ſo that before ever we can be acquainted with God, there muſt be a forſaking our former Diſtance, the Se⯑paration muſt be removed. Now God hath done what could be conceived, and beyond what could be expected towards the reducing of us to an Uni⯑on with himſelf; whereas he might juſtly have [...]hruſt us away from him for ever, and never [...]ave given us liberty to come near him more, as [...]eing ſo filthy by Sin, that his Holineſs cannot [10]endure us: yet he hath freely ſet open a Door o [...] Hope for our Return: he did not come thus nigh [...] to Angels when they fell, but they were turned away from him, and are bound in Chains of Dark⯑neſs to the Judgment of the Great Day: it is im⯑poſſible for them to return any more. And ſo i [...] would have been for us, had not God made i [...] poſſible by an Act of free Love; and he hath likewiſe revealed his Willingneſs to receive us, i [...] we return, yea, his earneſt Deſire, Turn ye, wh [...] will ye die? Yea, his rejoicing in our Return, a [...] a Father rejoiceth to receive a prodigal Son tha [...] hath departed from him. But that God ſhould go further, to cloſe with us while we retain ou [...] Impurities, and remain at a diſtance from him it is impoſſible, becauſe of the Unchangeableneſ [...] and Simplicity of his Nature, and becauſe of th [...] Purity and Exactneſs of his Holineſs; it mu [...] therefore neceſſarily follow, that a yielding an [...] return muſt be on our parts, or elſe there is [...] poſſibility of Compliance between God and [...] after that we have forſaken him by Sin. A [...] this is moſt righteous and equal; for Man d [...] forſake God, God did not forſake Man; M [...] made the difference; Man ran away from Go [...] God follows Man as far as his Holineſs and un⯑changeable Nature will permit him; he calls [...] us to return, he is ready to meet and imbrace [...] in the Arms of his Love, and to receive us i [...] acquaintance with himſelf, as the Father in th [...] Parable met his prodigal Son, Luke 15.20. [...] ſaw him afar off, and had compaſſion on him, ran a [...] fell upon his Neck and kiſſed him. Herein have [...] ſhadowed out to us the great readineſs of God [...] receive returning ſinful Man; but as the Pro [...] [11]Son muſt return to his Father, ſo Man muſt return to God. Now it is Sin that ſeparates be⯑tween us and God, and keeps good things from us, Iſa. 59.2. Your Iniquity hath ſeparated between you and your God, and your Sins have hid his face from you. Therefore while we cleave to our Sins, we are ſeparated from God: till we are ſeparated from our Sins, we cannot be united to God. Thus ye ſee our Separation from God, and our neceſſity of returning to God, before there can be any Ac⯑quaintance with him.

Thirdly, To our Acquaintance with God, is re⯑quired an abiding with God. We reckon not our ſelves acquainted with any Perſon upon the firſt Meeting, or when there hath paſſed but a Word or two between us; but it is ſuppoſed to acquain⯑tance, that we have made a conſiderable ſtay with him, and have had frequent acceſs to him. Thus it is between God and us; we muſt not only come to him, but abide with him, or elſe we ſhall never be acquainted with him, John 8.13. If ye continue in my Word, then are ye my Diſciples. So I ſay, if you return to God, and continue with God, then ſhall ye be acquainted with him in⯑deed. Acquaintance ſignifies not a bare Act, but a State or Habit. Now this is the difference be⯑tween an Act and a State; that an Act is paſ⯑ſing and gone; but a State ſignifies an abi⯑ding and continuance. There may be a draw⯑ing nigh to God without abiding and continu⯑ing with God, upon ſome deep Conviction, or ſtrange Providence, or eminent Danger; as it is ſaid, In their Affliction they will ſeek me early. Yet they may ſoon forget and forſake God. This is but a ſeeming and practical approaching to [12]God, a drawing nigh in appearance, when the Heart is far from God: but that approaching to God which makes acquaintance with God, is abiding with him: Thoſe that are acquainted with a ſpiritual Life know theſe things what they are, and that they are the greateſt Realities in the World; they know that ſometimes there is a greater nearneſs of their Souls to God, they are ſenſible of the Approaches of their Heart to God, and of the withdrawing of their Souls from God; they know what it is for the Soul to feel the Ap⯑proaches of God, and his Smiles fill their Souls with unſpeakable Comfort: and to feel God withdrawing from the Soul, this clouds their Joy, and makes them go mourning: they can tell you at ſuch a time they were brought unto his Banquetting-houſe, and his Banner over them was Love: They can tell you at ſuch a time Chriſt came into his Garden to eat his pleaſant Fruits; at ſuch a time they heard the Voice of their Beloved, ſaying, Open to me, my Siſter, my Spouſe, my Love, my Dove, my undefiled. And when the Soul hath neglected this Knock of Chriſt to open to him, that then he hath with⯑drawn: I opened to my Beloved, but my Beloved had withdrawn himſelf, and was gone. Theſe things are the Experiences of a precious Child of God, which I fear are little felt, and little known a⯑mongſt us: but where theſe things are not, there is no Acquaintance with God. For,

Firſt, They do know him.

Secondly, They draw nigh to him, they have near acceſs to him.

Thirdly, They have intimate Converſe with him. This is another thing required to Acquaintance. [13]We are not ſaid to be acquainted with any Per⯑ſon, unleſs we have had intimate Converſe with him. We may be next Neighbours, and yet have no acquaintance, unleſs our Converſation hath been mutual. So it is between God and us; there may be a nighneſs between the Soul and God, and yet no acquaintance between the Soul and God. We are nigh to God in our De⯑pendance upon him, we are near to God by his immediate Providence and Suſtentation of us, and by his Omnipotence. There is a Nearneſs to God by way of Dedication. As God ſet apart the Children of Iſrael to be a People near unto himſelf; ſo the viſible Church of God is nearer to him than thoſe that are not of the Church. There is a Nearneſs of Dedication among us by Baptiſm. But all this may be without acquain⯑tance. There is therefore required to our ac⯑quaintance with God, an intimate Converſe with God. We have great Converſe with thoſe who are of the Family or Society with us. Now ſuch is our acquaintance with God, as thoſe who are of his Family. God is called the Father of the Families of all the Earth: and the viſible Church is reckoned as God's Family; but in a great Fa⯑mily there may be little acquaintance with thoſe Perſons which be of remote Employments: but to acquaintance with God there muſt be ſuch a relation as implies familiar Converſe. This In⯑timacy that the People of God have to him, is expreſſed by the neareſt Relations in Scripture. As Abraham is called the Friend of God, 2 Chron. 20.7. Jehoſhaphat prays unto God, and ſaith, Art not thou our God, who didſt drive out the Inhabitants of this Land before thy People Iſrael, and gave it to [14]the Seed of Abraham thy Friend for ever? And the Lord ſpake unto Moſes face to face, as a Man ſpeaketh to his Friend, Exod. 33.11. John 15.15. Hence⯑forth I call you not Servants, but Friends, for the Ser⯑vant knows not what his Lord doth; but I have cal⯑led you Friends, for all things that I have heard of my Father, I have made known unto you. Now by Friend is commonly underſtood a State of Con⯑verſe and Society one with another. And this Intimacy is expreſſed likewiſe by the Relation of Husband and Wife, Iſa. 54.5. For thy Maker is thy Husband. Hoſ. 2.7. Then ſhall ſhe ſay, I will go and return to my Husband, for then was it better with me than now. By Husband there is meant God. And the whole Book of the Canticles is a Relation of the mutual Converſe betwixt God and his People, betwixt Chriſt and his Church, under the Relation of a Bridegroom and his Spouſe. Now what Converſe more intimate than be⯑tween Husband and Wife? Such is that between a Soul acquainted with God, and God. Again, this is ſhadowed out to us under the Relation of a Father and his Children, 1 John 3.1. Behold, what manner of Love the Father hath beſtowed upon us, that we ſhould be called his Sons! And the holy Spirit is given to be the Spirit of Adoption in the Hearts of God's People, Rom. 8.15, 16. Ye have received the Spirit of Adoption, whereby ye cry Abba, Father. The Spirit it ſelf beareth witneſs with our Spirit, that we are the Children of God. What is ſignified by this Relation, but a nigh Union and intimate Converſe between the Soul and God [...] And this is neceſſary to our acquaintance with God, even intimate Converſe with God. By this [...] [...]ean a Nearneſs of Imployment, when the [15]Objects of our Imployments are the ſame, then are we ſaid to converſe with God, when we are imployed about thoſe things wherein God is moſt. When there is, as it were, a mutual Com⯑merce and Trading between the Soul and God; Man giving himſelf up to God, and God giving himſelf out to Man; Man taking up the Intereſt of God, and God undertaking for the Intereſt of Man; theſe and ſuch like actings are the converſe which the Soul hath with God. I ſpeak of things which the Men of the World are not acquainted with; but thoſe that are acquainted with God, know theſe things; and upon the mention of them, their Hearts leap within them. As Face anſwereth to Face in a Glaſs, ſo Experience an⯑ſwereth theſe things. When this String is ſtruck, their Hearts do harmonize; as when a Lute⯑ [...]tring is ſtruck, the other Strings of nigheſt Con⯑ [...]ord with it move alſo. But theſe things are a Myſtery to the World, and they ſay as thoſe of Chriſt's Word, We know not what he ſaith. And [...] is no wonder, for they are the Actings of a Divine Life, to which all are naturally dead, till they are raiſed to Newneſs of Life by the quick⯑ [...]ing of the Spirit of God. But I proceed to [...]ew what is meant by this Acquaintance with God.

Fourthly, To this Acquaintance with God, [...]here is required a mutual Communication. Where there is Acquaintance between Man and [...]an, there hath been a mutual Interchange of conference and Diſcourſe. Thus when the Soul acquainted with God, there is an Interchange Conference between God and the Soul. The [...]ul openeth its Wants, breaths out its Com⯑plaints, [16]ſpreadeth its Neceſſities before God; God openeth the Treaſures of his Love in his Son, the rich Mines of his precious Promiſes, and the Se⯑crets of his Good-will to the Soul. Thus Pſal. 25.15. The Secret of the Lord is with them that fear him and he will ſhew them his Covenant. Gen. 18.17. The Lord ſaith, ſhall I hide from Abraham the thing that I do? Thoſe that are Friends and Acquain⯑tance, they will let out their Thoughts and Pur⯑poſes one to another, and they give out them ſelves mutually into Communion one with ano⯑ther. Thus Chriſt knocks at the Door of the Soul Rev. 3.20. Behold, I ſtand at the Door and knock if any Man hear my Voice and open the Door, I will com in and ſup with him, and he with me. Here is Chriſt offering himſelf to the Soul, and the Soul is to en⯑tertain him; at another time the Soul goes to God, and God entertains it: God hath promiſe that he will open, Mat. 7.28. Knock, and it ſha [...] be opened unto you; and to him that knocks it ſha [...] be opened. There are frequent Actings among thoſe that are acquainted: And by theſe are em⯑preſſed to us the Acquaintance of the Soul with God.

Now the Communications that are between the Soul and God, are exceeding tranſcending a [...] communications that are between Mens acquain⯑tance. Men may communicate their Thought [...] their Eſtates, their Aſſiſtance to one another; b [...] they cannot communicate their Life, not th [...] Nature, nor their Likeneſs; but ſuch Communi⯑cations there are between God and the Soul th [...] is acquainted with him. All Being is a Commu⯑nication from God the firſt Being; nay the ſeve⯑ral Degrees of Being have ſeveral Communi⯑cations [17]from God, ſome greater and ſome leſſer; ſpiritual Beings have a higher Communication than natural; but God's higheſt Communicati⯑ons have been to Man in that myſtical Union of the Divine Nature to the Humane Nature in Chriſt; and next in the myſtical Union of the Sons of God to Chriſt, and in him to the Father. Thus Chriſt is ſaid to live in us, Col. 2.20. I live, ſaith Paul; yet not I, but Chriſt liveth in me. Thus Chriſt prays the Father for his Children, that they may be one, as thou Father art in me, and I in thee; that they be one in us, John 4.17, 21. & John 1.15, 16. Whoſoever ſhall confeſs that Jeſus is the Son of God, God dwelleth in him, and he in God. He that dwelleth in Love dwelleth in God; 2 Pet. 1.4. We are ſaid to be Partakers of the Divine Nature. This Expreſſion implies high Communication of God to Man. Again, there are high Acts of Communication from Man to God (for tho' God receives not from Man, yet Man is to act as giving out himſelf to God) ſuch as to give up the Will to God's Will. As that of Eli, It is the Lord, let him do what ſeemeth him good. And that of David, 2 Sam. 15.16. If he thus ſay, I have no Delight in thee, behold, here am I, let him do with me as ſeemeth good unto him.

Another Act of high Communication of a Man's ſelf to God, is parting with preſent Enjoy⯑ments for future Hopes, in confidence of God's Promiſe. Thus the Spirit of God works in the Children of God a Readineſs to forſake Father or Mother, and Brethren, and Siſter, and Life it ſelf for the Cauſe of God. Thus John Baptiſt was wil⯑ling to become Nothing, that Chriſt might become All; to be caſt down, that Chriſt might be lifted [18] up, John 3.13. He muſt increaſe, but I muſt de⯑creaſe. Thus Abraham gives his Iſaac to die when God calls for him. Thus Moſes eſteemed the Re⯑proach of Chriſt greater Riches than the Trea⯑ſures of Egypt, Heb. 11.26. Paul counted not his Life dear for Chriſt, Acts 20.24. Theſe have been the actings of the Souls of thoſe that have been acquainted with God; and ſuch Workings as theſe, are the feeling of a Child of God.

I have ſhewed you four things which are re⯑quiſite to Acquaintance with God.

Firſt, Knowledge of God.

Secondly, Acceſs to him.

Thirdly, Converſe with him.

Fourthly, Communication to him and from him.

Fifthly, There is likewiſe required to Acquain⯑tance a loving Compliance. Amongſt Men Ac⯑quaintance implies Affection. And ſo it is be⯑tween God and Man. Never any Soul was ac⯑quainted with God, that did not love God; and ſuch a Soul is an Enemy to God; therefore very few are acquainted with God: but all that are not acquainted with God, are Enemies to him. If we ſhould come to a Perſon that is not acquain⯑ted with God, and ſay, Thou art an Enemy to God; this would ſeem a heavy Imputation: but I ſpeak it freely, thou, whoſoever thou art, that art not acquainted with God, thou art an Enemy to God; for thou art ſtill as thou wer't born: but we are all Enemies to God according to our cor⯑rupt Nature, and abide Enemies till we come to be acquainted with God. Love to God, and Ac⯑quaintance with God go together, are heighten⯑ed by one another. Firſt, God lets into the Soul by his Spirit a partial Diſcovery of himſelf, and [19]by this, with the working of his Spirit, he inclines the Heart in Love to him. Then, on the firſt working of the Soul toward God, he lets in a clear Light, whereby he draweth the Soul to a further degree of Love. A clear place for this, Eph. 3.17, 18. And that being rooted and grounded in Love, ye may be able to comprehend with all Saints, what is the Length, and Breadth, and Depth, and Height, and to know the Love of God which paſſeth all Underſtanding: that ye might be filled with all the Fulneſs of God. The Love of God fits the Soul to comprehend the glorious Diſcoveries of God; and the Diſcoveries of God doth heighten our Love to God. Acquaintance with God makes us like unto God, as in John 3.2. We ſhall ſee him as he is. And our Likeneſs to God, as it makes us the Delight of God, ſo it makes us delight in God; for the cauſe of Complacency and Love is a Like⯑neſs between the Lover and Beloved. God doth not love us with a Love of Complacency, till we are like him; nor do we love God, till we are made like God. Now our beholding God, and being acquainted with him, is a great way to our being made like to God, 2 Cor. 3.18. We all with open Face, beholding as in a Glaſs, the Glory of the Lord, are changed into the ſame Image, from Glory to Glory, even as by the Spirit of the Lord. Thus you ſee that Love is likewiſe required to our Acquain⯑tance with God; without it no Acquaintance.

I have in the firſt part ſpoken of the Nature of Acquaintance with God in five Particulars. There muſt be,

Firſt, A Knowledge of God.

Secondly, Nigh Acceſs to God.

Thirdly, Familiar Converſe with God.

[20] Fourthly, Mutual Communication between us and God.

Fifthly, An affectionate Love towards God.

The next thing ſhould be to ſhew that Man is to be acquainted with God; but we will firſt take a review of theſe things. We have taken theſe things into our Underſtandings; now let us ſet our Hearts to theſe things, for in theſe things is the Life of Religion. If there be acquain⯑tance with God, then groſs Wickedneſs drops off, as Scales from an ulcerated Body, when the Con⯑ſtitution of the Body is mended. In acquaintance with God will be your only true Comfort in this Life; and the Perfection of it, is the very Happi⯑neſs of Heaven. Let us then behold, till our Hearts earneſtly deſire, till our Souls be drawn out after acquaintance with God. If God be to be known, to be approached unto, to be converſed with by me, will he communicate himſelf to me? and I my ſelf to him. Oh that he would love me, that I might love him! Oh, bleſſed are they that know him, as they are known of him! It is good for me to draw nigh to him. A day in his Court is better than a thouſand elſewhere. My Soul longeth, yea, fainteth, for the Courts of the Lord My Heart and my Fleſh cryeth out for the living God O that I were received into Converſe with God that I might hear his Voice, and ſee his Counte⯑nance, for his Voice is ſweet, and his Counte⯑nance comely! Oh that I might communicate my ſelf to God, and that he would give himſelf to me! Oh that I might love him! that I were ſick of Love! that I might die in Love! that [...] might loſe my ſelf in his Love, as a ſmall Dro [...] in the unfathomleſs Depth of his Love! that [...] [21]might dwell in the Eternal Love of him! This is Acquaintance with God.

Acquaint now therefore thy ſelf with God, and be at peace, ſo ſhall Good come unto thee. We now proceed to the next thing, which is to evidence it to be the Duty of Man, to acquaint himſelf with God. This then is that into which the whole Scripture runs, as into a Common Channel. The Scriptures are a Diſcovery of God's Pro⯑ceedings with Man under a double Covenant, and this is the Great Deſign of God in both Covenants. The firſt Covenant was, That while Man did remain in obedience to God, God would give Man free and intimate Acquaintance with himſelf. But if Man became Diſobedient, then he ſhould be diſpoſſeſſed of an Intereſt in God, and of Communion with him; which was that Death threatned upon the eating the Forbidden Fruit. The Death of the Body is its being ſeparated from the Soul; but the Death of the Soul, is in Separation from God. Now imme⯑diately upon Adam's Tranſgreſſion, Man be⯑comes unacquainted with God; ſo that upon the hearing of the Voice of the Lord, they hid themſelves from the Preſence of the Lord, among the Trees of the Garden. What a woful Caſe is Man naturally in? He hath loſt his Acquain⯑tance with God, and was in a way, never, never to recover it: Upon God's approach he flees. And ſuch is the Nature of all Sin, it puts a Man into a Diſpoſition to greater Sins: every Departure from God inclines towards a greater. In the firſt Covenant this is the Whole of it; it is both a Command to keep nigh to God, and a Promiſe of God's being [22]nigh to them, and a threatning of God's putting them away far from him, Man breaking the firſt Covenant. The immediate Effect of it was the Sin of Fleeing from God, quite contrary to that Acquaintance. Inſtead of their former Appre⯑henſions of God, they ſeem to have forgotten his Omnipreſence; inſtead of Peace with God, they have nothing but Dread and Torment in the Thoughts of God; inſtead of drawing nigh to God, they run away from him; inſtead of Con⯑verſe with God, they chooſe never to have to do with him more; inſtead of giving themſelves up to God, they, if it had been poſſible, would have hid themſelves from God. Acquaintance with God is the Sum of the firſt Covenant; Un⯑acquaintance with God is the Miſery of the Breach of the Covenant. This is likewiſe the great Deſign and Purpoſe of God in the ſecond Covenant. The ſecond Covenant is this: When God beheld Man in a Miſerable Condition, by reaſon of the Breach of the firſt Covenant; in the unſearchable Riches of his Goodneſs, accor⯑ding to the Eternal Purpoſe of his Good-Will towards Man, he made an Agreement with his Son, to ſend him amongſt a Generation of Sin⯑ful Men, that if he would undertake to bring them back into Acquaintance with the Father, he was willing and ready to receive them again into Acquaintance with him; the Son being the expreſs Image of his Father's Will, and Per⯑ſon, hath the ſame Good-Will to Man with the Father, and is ready to cloſe with his Father's Propoſals; and ſo enters into a Covenant with the Father, to ſatisfie Divine Juſtice, and to take away Sin, and to take away the Middle-Wall of [23]Separation, to recover a Choſen Generation, and to bring them back again to God. Thus he became the Head of another Covenant between God and Man. And as the firſt Covenant was made with Adam for him and his Seed; ſo the ſe⯑cond Covenant is made with Jeſus Chriſt, for him and his Seed. Becauſe that the firſt Covenant was broken in Adam, therefore the ſecond Co⯑venant was put into ſurer Hands, into the Hands of the Son, the ſecond Adam, the Lord from Hea⯑ven. Now, I ſay, that the Great Deſign and Pur⯑poſe of this ſecond Covenant is in reference to Man's Acquaintance with God, is clear. This is held forth to us in that Parable of the Loſt Sheep, Luke 15.4, 5. When the Shepherd had loſt one Sheep, he leaves the Flock, and ſeeks for that which was loſt. So when Man was loſt by Sin, Jeſus Chriſt leaves all, to recover and fetch home that which was loſt. We all are gone aſtray like Loſt Sheep, as David ſaith of himſelf, Pſal. 119. Chriſt is come to ſeek, and to ſave, that which was loſt, Luke 19.10. and Epheſ. 2.13, 14. But now in Chriſt Jeſus they who ſometimes were afar off, are made nigh by the Blood of Chriſt; for he is our Peace who hath made both one. In Verſe the Tenth, is a Deſcription of our State without Chriſt, being Aliens from the Common⯑wealth of Iſrael, being Strangers from the Covenant of Promiſe, and having no Hope, and without God in the World. This is a Deſcription of our Unacquain⯑tance with God. But Chriſt makes up the Breach, and that by a double Act.

Firſt, By Covenant with the Father, to make Man fit for Communion with him.

Secondly, His giving Man Aſſurance that the Father will receive him upon his Return.

[24]This then is the Great Deſign in all thoſe Glo⯑rious Accompliſhments of Chriſt, for this he left his Father's Boſom, that he might bring us into Acquaintance with the Father; for this end did he who thought it no Robbery to be equal with the Father, make himſelf of no Reputation, and took upon him the form of a Servant, and was made in the Likeneſs of Man; and being found in Faſhion of a Man, he humbled himſelf, and became obe⯑dient unto Death, even the Death of the Croſs, that he might bring Man into a Re-union with God; for this End did Chriſt live a Weariſome Trou⯑bleſome Life among a Company of Rebels and Enemies, as if a Man ſhould live among Toads and Serpents: So that he cried out, as weary of any longer abiding with them, Oh Faithleſs Gene⯑ration! How long ſhall I be with you? How long ſhall I ſuffer you? For this did he make himſelf an Of⯑fering for Sin; that by taking away Sin, he might bring Men to God. This is the Great Purpoſe of Chriſt in all his Offices. Ye have heard of the Three Offices of the Mediator, that he is a Prieſt, a Prophet and a King. This is the end of the Prieſtly Office. The Purpoſe of Chriſt's offer⯑ing up himſelf a Sacrifice, was by Satisfying the Juſtice of God, to make way for Sinners Return to God. This is the End of his Pro⯑phetical Office, to lead Men into Knowledge and Acquaintance with God. This is the End of his Kingly Office; That Governing them, and Ruling their Hearts by his Spirit, he might ef⯑fectually bring Men to God, to Acquaintance with him. Now then, ſince this is the Great Deſign of God in his Great Diſpenſation to⯑wards Man, to keep Men in Acquaintance with [25]himſelf, and to reduce him when he had loſt it! doth it not concern us to do our part for the bringing to paſs this great Work? Shall God loſe his End in making us, and in ſetting Man in the World every way furniſhed for his Service? And ſhall God loſe his End in ſending his Son to re⯑ceive us, when we had forſaken him? Shall Chriſt leave his Father's Boſom to bring us home to the Father, and ſhall we refuſe to return? Shall he pour out his Soul, an Offering for Sin, that he might make way for our Acceſs to God, That we who were afar off, might be made nigh by the Blood of Chriſt? And ſhall we fruſtrate all by our refuſing to go to him? Shall Chriſt come and offer us his Help and Direction to come to the Father, and ſhall we abide ſtill Strangers? Shall the King's Son come into our Cottages to invite us to dwell with his Father at Court, and ſhall we ſhut the Door upon him, eſteeming our Cot⯑tages better than his Pallace?

Secondly, It is the Duty of Man to acquaint himſelf with god, becauſe therein is the Im⯑provement of his higheſt Excellency. Every one acknowledgeth an Excellency in Man, above all the reſt of this lower World: Now what is this Excellency of Man? Is it not that he is made in a Capacity of knowing God, and enjoying God, and having Communion with God? This is the Height of his Glory, Jer. 9.23, 24. Thus ſaith the Lord, let not the wiſe Man glory in his Wiſ⯑dom, let not the mighty Man glory in his Might, nor the rich Man in his Riches; but let him that glorieth, glory in this, that he underſtands and knoweth me, that I am the Lord that exerciſe loving Kindneſs, and Righteouſneſs in the Earth, and Judgement, for in theſe [26]things I delight, ſaith the Lord. Ye ſee here, where⯑in Man is to glory, for which he may value him⯑ſelf as truly glorious. In his underſtanding, and knowing of God, Man ſtandeth above the reſt of the Creatures, in that he is a rational intel⯑lectual Agent. This is part of the Image of God, even Knowledge, Col. 3.15. Which is renewed in Knowledge after the Image of him that created him. The nigher any thing reſembleth God, the grea⯑ter is the Excellency of that Thing: Now in this we reſemble God more than any other Crea⯑ture, in that we are knowing, underſtanding Agents; and the higheſt Improvement of this Excellency of Man, is in the Knowledge of God, and Acquaintance with God, Prov. 20.27. The Spirit of a Man is called the Candle of the Lord; that is, it is a Light ſet up in the Soul, to direct the Soul to a Diſcovery of God. This is the higheſt Improvement of our greateſt Excellency, and this is the Excellency of Man above other Crea⯑tures: This is that whereby one Man excels a⯑nother. Who are thoſe whoſe Names are as precious Ointment poured forth? Who are thoſe which have obtained a good Report? Are not they thoſe who were moſt acquainted with God? Enoch is ſaid to walk with God; an Expreſſion which ſignifies intimate Acquaintance with God; and therefore was tranſlated that he ſhould not ſee Death. And Noah, whoſe Family alone was pre⯑ſerved when God deſtroyed the whole World by Water, he was ſaid to walk with God, Gen. 6.9. Among all the Sons of Men he kept cloſe to God; and God took care of him alone. Abra⯑ham, who was the Father of the Faithful, he was called the Friend of God. Moſes, who was the Me⯑diator [27]of the Old Covenant, he was ſaid to ſpeak, with God Face to Face, as a Man ſpeaketh to his Friend. I might make mention of many more, who were the excellent ones of the Earth; be⯑cauſe they did delight in God, and God delight⯑ed in them, Mal. 3.16, 17. They that feared the Lord, ſpake often one to another; and the Lord heark⯑ned and heard: and the Book of Remembrance was written for them that fear the Lord, and that thought upon his Name. And they ſhall be mine, ſaith the Lord of Hoſts, in the Day when I make up my Jew⯑els. Ye ſee how God accounts of thoſe that are of his Acquaintance, that met together and ſpake of God, and that thought upon his Name; he reckons them amongſt his Jewels, his peculiar Treaſure: Such Honour have all thoſe that are acquainted with God. Ye ſee then the Excel⯑lency of Man above all the reſt of the other Creatures. Now if Man fail in this which is his higheſt Excellency, he will become the vi⯑leſt of Creatures. Every thing if it fail in its chiefeſt End and Purpoſe, and higheſt Excellen⯑cy, becomes baſe and of no account: If Salt loſe its Savour (ſaith our Saviour) it is good for nothing. If Man have loſt his Acquaintance with God, he is henceforth good for nothing. The Mind of Man is his Eye, by which he is to behold God; now if this Eye be blind, if the Light be Dark⯑neſs, how great is that Darkneſs! The Jews, in Ezek. 15.1. are likened to a Vine, which, if it be barren, is good for no uſe: ſhall Wood be ta⯑ken thereof for any Work? It is fit for nothing but to burn. So it is in Man, his great Uſe and Excellency is his Acquaintance with God; now if he fails in this, he is good for nothing. Veri⯑ly, [28]Man is a baſe, vile, worthleſs thing with⯑out Acquaintance with God. None are leſs e⯑ſteemed among Men than they that want Wiſ⯑dom to converſe among Men. None are leſs eſteemed before God, than they that know him not, that have not Acquaintance with him, to converſe with him. Ye ſee wherein the Excel⯑lency and Worth of Man conſiſteth, and that if there be a Deformity, where ought to be our chiefeſt Beauty, the whole is accounted as a de⯑formed Piece. It concerns us then to look that we keep our Glory unſpotted, our Excellency in its due Value; that we do not degrade our ſelves below what God hath placed us in. If we are not acquainted with God, our Souls ſerve us to little purpoſe: It is a cauſing the Prince, the Soul, to go on Foot, and to ſerve the Body, which ſhould be as a Servant; it is to let the Candle of the Lord burn out in waſte.

Thirdly, Another Enforcement of this Duty of Acquaintance with God, is this. If we refuſe Acquaintance with God, it is a ſlighting the greateſt of all the Mercies that God beſtows. Favours are to be valued, either by their proper Excellencies, or according to the good Will of him that beſtows them: both theſe Ways this is to be accounted the greateſt of Mercies. In God's giving us leave to be acquainted with him, he gives out himſelf to be known, to be loved, to be converſed with, to be enjoyed. What greater Gift can God give than himſelf? God is the Porti⯑on of his People, he is the greateſt Portion, the ſu⯑reſt, the moſt ſuitable, and the only durable Portion. Thus they that know him eſteem of him, Pſal. 73.26. My Fleſh and my Heart faileth; [29]but God is the Strength of my Heart, and my Portion for [...]ver. Pſal. 16.5, 6. The Lord is the Portion of mine inheritance: The Lines are fallen to me in a pleaſant Place: yea I have a goodly Heritage. Bleſſed are the People that are in ſuch a Caſe; yea, bleſſed are the People whoſe God is the Lord. No greater Mercy can be beſtowed upon any People, Family, or Perſon, than this, for God to dwell among them. If we value this Mercy according to the Excel⯑lency and Worth of that which is beſtowed, it is the greateſt; if we value it according to the good Will of him that gives it, it will appear likewiſe to be the greateſt Favour. The Great⯑neſs of the good Will of God in giving himſelf to be our Acquaintance, is evident in the Na⯑ture of the Gift. A Man may give his Eſtate to them to whom his Love is not very large; but he never gives himſelf but upon ſtrong Af⯑fection. God gives abundantly to all the Works of his Hands, he cauſeth the Sun to ſhine upon the Evil, and upon the Good; and the Rain to deſcend upon the Juſt and the Unjuſt: But it can⯑not be conceived, that he ſhould give himſelf to be a Portion, a Friend, Father, Husband, but in abundance of Love. Whoſoever therefore ſhall refuſe Acquaintance with God, ſlighteth the greateſt Favour that ever God did beſtow upon Man. Now conſider what a high Charge this is; to abuſe ſuch a Kindneſs from God, is in Act of the greateſt Vileneſs. David was ne⯑ver ſo provoked, as when the King of Ammon abuſed his Kindneſs in his Ambaſſadors, after his Father's Death. And God is highly provo⯑ [...]ed when his greateſt Mercies, beſtowed in the greateſt Love, are rejected, and caſt away. [30]What could God give more and better than him⯑ſelf? And how heavy will this Imputation be Theſe are thoſe that look upon God, as not worth being acquainted with. Let us therefore conſider how we ſhall be able to ſtand to theſe Accuſations. Shall we not be ſpeechleſs, when theſe things ſhall be charged upon us? Shall we not be confounded, when we ſtand to the Tri⯑al of him to whom we had offered theſe great Indignities? How ſhall we eſcape if we neg⯑lect ſo great Salvation, ſo great a Mercy?

Fourthly, it concerns us to acquaint our ſelves with God, for without it we are in a Neceſſity of Sin, and Miſery.

1. The Soul unacquainted with God is in a Neceſſity of ſinning, Epheſ. 4.14. Having their Underſtanding darkened, alienated from the Life of God, through the Ignorance that is in them, becauſe of the Blindneſs of their Hearts. For want of Ac⯑quaintance with God, every Thought and Ima⯑gination of their Heart is evil continually, Rom. 3.10, 11. There is none righteous, no not one: There is none that underſtands, there is none that ſeeketh af⯑ter God. Not underſtanding, nor ſeeking after God, is the neceſſary cauſe that there is none doth good. The Soul of Man is an Active Being, which is continually in motion; if it be not in motion to God, and in God, it will be in motion from God. Hence it is that the Prayer of the Wicked is an Abomination; that which goes for Prayer, God abhors, becauſe they are not acquainted with him, Iſa. 1.3. The Ox knows his Owner, and the Aſs his Maſter's Crib, but Iſrael doth not know me, ver. 13, 14. To this, ſaith he, your Incenſe is Abomination unto me, their new Moons [31]and Sabbaths, the calling of Aſſemblies, I cannot a⯑ [...]ay with; it is Iniquity, even your ſolemn Meetings. [...]ow the Reaſon why there is a Neceſſity of Sin [...]ithout Acquaintance with God, is, becauſe whatſoever is not done with a good Heart, is [...]ot good, Luke 6.45. The good Man out of the good [...]reaſure of his Heart bringeth forth good Fruit, and [...]n evil Man out of the evil Treaſure of his Heart [...]ingeth forth evil Fruit: For out of the Abundance of the Heart the Mouth ſpeaketh. As an evil Tree cannot bring forth good Fruit, ſo an evil Heart cannot bring forth a good Action. Now without Knowledge the Heart is not good, Prov. 19.2. That the Soul be without Knowledge is not good. And there is no Knowledge like the Know⯑ledge of God, and Acquaintance with him, to make the Heart good, Hoſ. 4.2. Becauſe there is [...]ot Truth, nor Mercy, nor Knowledge of God in the [...]and; therefore by Swearing, and Lying, and Kil⯑ [...]ing, and Stealing, and committing Adultery, they [...]reak out, &c. Thus want of Knowledge of God, [...]nd Acquaintance with God, we may plainly [...]ee is the neceſſary Cauſe of Sin. Now there [...]s no greater Evil on this ſide Hell, than that of Neceſſity of ſinning, 2 Pet. 2.14. Thoſe of which it is ſaid, they cannot ceaſe from ſinning, are called curſed Children. He that chuſeth any Sin [...]ther than Affliction, doth it through the Blind⯑neſs of his Mind. This is laid as a heavy Accu⯑ [...]tion, Job 39.21. For this haſt thou choſen rather [...]an Affliction. To choſe Iniquity rather than [...]ffliction, is the greateſt Folly imagina⯑ [...]. It is one great part of the Miſery of Hell, [...]at they never ceaſe from ſinning; and [...]s is the greateſt Miſery on Earth, our being [32]ſo much under the Power of Sin? I appeal to any gracious Soul that hath the Feeling of the [...] Burden of Sin; what is its great Trouble and Sorrow? Is it not becauſe of Sin? What are hi [...] ſecret Moans to God? Is it not the Senſe of Cor⯑ruption? Oh wretched Man that I am, who ſhall de⯑liver me from the Body of this Death, ſaith Paul, Rom [...] 7. He had been complaining of the Maſs of Cor⯑ruption that did ſtill preſs hard upon him, and in the ſtrong Workings of his Spirit againſt it, h [...] calls it the Body of Death. It was as grievous to him as if he had been bound to a ſtinking rotter Carcaſe. How wretched then is the State of e⯑very Soul unacquainted with God? who can d [...] nothing but ſin, becauſe they want the right Rul [...] of Action, a right Pattern of Imitation, a righ [...] Principle for Action, a right Object for Action a right End for Action, the only Aſſiſtance o [...] Action. It concerns us then as we make any Difference between Good and Evil, if we hav [...] any Reſpect unto Holineſs and Purity before Sin and Iniquity, to ſee to get Acquaintance with God; becauſe without Acquaintance with God we are in a woful Neceſſity of ſinning.

2. Without Acquaintance with God, we a [...] in a Neceſſity of Miſery. Indeed Sin is a grea [...] Miſery; and to be in a Neceſſity of ſinning, part of the Neceſſity of Miſery. But beſide that, there is a Neceſſity of Miſery of another kind. What is the great Imployment of Me [...] unacquainted with God? Men labour in the ve⯑ry Fire, and weary themſelves for very Vanity Habak. 2.13. This was the Miſery of Men, beca [...] they knew not God. But in ver. 14. there is a Pro⯑miſe of better Days, When the Earth ſhall be fill [33]with the Glory of the Lord, as the Waters cover the Sea. Then and not till then will there be a Deli⯑verance from labouring in the Fire, when there is the Knowledge of God. The Reaſon of it is, becauſe true Satisfaction and Peace cannot be, till our Deſires and Enjoyments are alike; and this cannot be till the Soul is acquainted with God: For nothing can fill up the Deſires of the Soul but God. The Soul of Man is mighty ſpacious, ſo that it cannot be filled with the World; and while it feels an Emptineſs, it ſtill cries out for more, and cannot be filled till it be filled with the Ful⯑neſs of God, Eph. 3.19. The prodigal Son had no⯑thing but Husks to feed upon, when he was gone from his Father's Houſe; he would fain have filled his Belly with the Husks, but could not; they were not Food for the Soul. When we are departed from God, we have nothing to feed on but the World, and we would ſill our Souls with the World, but cannot; for it is not Food for the Soul. Acquain⯑tance with God is the Food of the Soul. Job 23.12. I have eſteemed the Words of his Mouth more than my neceſſary Food. So that a Soul that is not acquainted with God, is famiſhed for want of Food, Pſal. 42.2. My Soul thirſteth for God, for the living God. When ſhall I come and appear before God? David was acquainted with God, but for want of an actual Enjoyment, how doth he here breathe out the Trouble of his Spirit? As the Hart panteth after the Water-brooks, ſo panteth my Soul after thee, O God. The Soul is ſtill panting. Some pant after the Duſt of the Earth, Amos 2.7. Theſe were of the Serpent's Seed, whoſe Curſe from God was, Duſt ſhalt thou [...]at: but the Seed of Chriſt, they pant for God, and they that pant after God ſhall be filled with [34]the Fulneſs of God: but he that panteth after any thing beſides God, will never find any Ful⯑neſs; he will feed as upon the Duſt of the Earth. And what can follow but Diſſatisfaction and Mi⯑ſery? Acquaintance with God is the only way to be freed from a neceſſity of Sin and Miſery.

Fifthly, Acquaintance with God is the Duty of Man, becauſe God himſelf doth acquaint him⯑ſelf with Man. Shall the King ſeek after Ac⯑quaintance with the meaneſt of his Subject, and he refuſe Acquaintance with his Sovereign? Shall God acquaint himſelf with Man, and ſhall not Man acquaint himſelf with God? It is ex⯑pected among Men, that the Inferiour ſhould ſeek for Acquaintance with the Superiour, and not the Superiour with the Inferiour; but yet God out of his wonderful Love hath ſought firſt to Man for Acquaintance. Thus Prov. 8.31. It is ſaid concerning the Son of God, who is meant by the Eternal Wiſdom of the Father, that he rejoyced in the habitable Parts of the Earth, and his Delight was with the Sons of Men. If God thus delights in Converſe and Acquaintance with the Sons of Men, how much more ought Men to rejoice in Converſe and Acquaintance with God? Iſa. 65.1. God ſaith, I am found of them that ſought me not. All Men were departed from God, and not a Man that did ſeek after God; there is none that underſtands of ſeeks after God, yet God is found of them. The good Shepherd ſeeks his loſt Sheep, before the Sheep ſought him; Cant. 5.2. When the Soul is a-ſleep, it hears the Voice of its Beloved that knocks, ſaying, Open to me my Siſter, my Love, my Dove, my Undefiled. Revel. 3.20. there Chriſt ſaith to the revolting Church, [35]that he was ready to ſpew them out of his Mouth, Behold I ſtand at the Door, and knock: if any Man will hear me, and open the Door, I will come in and ſup with him, and he with me. Pſal. 68.18. Thou haſt aſcended on high, thou haſt led Captivity captive; thou haſt received Gifts for Men, yea, for the Rebel⯑lious alſo, that the Lord God might dwell among them. It it not becoming then that Man ſhould open when God knocks? He ſeeks to dwell among the Rebellious; is it not fit that Man ſhould en⯑ter into Acquaintance with God, when God doth thus acquaint himſelf with Man? Thus I have opened to you the Nature of Acquaintance with God, and evidenced it to be the Duty of Man, to acquaint himſelf with God; let us now make ſome Improvement of this Truth.

USE 1.

Firſt, Is there to be an Acquaintance between the Soul and God? Let us then ſtand and won⯑der at the great Condeſcention of God! This may ſurpriſe our Souls with an Extaſy of Ad⯑miration, that God ſhould dwell with Man, that the mighty Jehovah ſhould have ſuch Re⯑ſpect to the Work of his Hands. Pſal 113.5, 6. Who is like unto the Lord, who dwelleth on high; who humbled himſelf to behold the Things that are in Heaven, and in Earth? The Pſalmiſt admireth God, that he humbled himſelf to behold things that are in Heaven; and how much more then is he to be admired, that he humbled himſelf to acquaint himſelf with Man? Let us then be fil⯑led with Admiration, that God ſhould take us ſo nigh unto himſelf: As Pſal. 8.4. What is Man that thou art mindful of him! or the Son of Man that [36]thou ſhouldeſt viſit him! And Job 7.17, 18. What is Man that thou ſhouldeſt magnify him! and that thou ſhouldeſt ſet thy Heart upon him! and that thou ſhouldeſt viſit him every Morning! Man in the Pride of his Heart ſeeth no ſuch great Matter in it; but an humble Soul is filled with Aſtoniſhment; Iſa. 57.15. Thus ſaith the high and lofty One, which inhabiteth Eternity, whoſe Name is Holy; I dwell in the high and holy Place: with him alſo that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite Ones. Oh ſaith the humble Soul, will the Lord have reſpect unto ſuch a vile Worm as I am? Will the Lord acquaint himſelf with ſuch a ſinful Wretch as I am? Will the Lord open his Arms, his Bo⯑ſom, his Heart to me? Shall ſuch a loathſome Creature as I find Favour in his Eyes? Ezek. 16. 25. We have a Relation of the wonderful Con⯑deſcention of God to Man, who is there reſem⯑bled to a wretched Infant caſt out in the Day o [...] its Birth in its Blood, and Filthineſs, no Ey [...] pitying it; ſuch loathſome Creatures are we be⯑fore God, and yet when he paſſed by, and ſaw us polluted in our Blood, he ſaid unto us, live. [...] is doubled, becauſe of the Strength of its Nature it was the Time of Love, ver. 8. This was Lov [...] indeed, that God ſhould take a filthy, wretched thing, and ſpread his Skirts over it, and cove [...] its Nakedneſs, and ſwear unto it, and enter into a Covenant with it, and make it his; that is that he ſhould eſpouſe this loathſome thing t [...] himſelf, that he would be an Husband to it this is Love unfathomable, Love unconceivea⯑ble, ſelf-principled Love, this is the Love [...] God to Man; for God is Love: Oh the Dep [...] [37]of the Riches of the Bounty and Goodneſs of God! How is his Love wonderful, and his Grace paſt finding out! How do you find and feel your Hearts affected upon the report of theſe things? Do you not ſee matter of Admiration and Cauſe of Wonder? Are you not as it were, lanched forth into an Ocean of Goodneſs, where you can ſee no Shoar, nor feel no Bottom? Ye may make a Judgment of your ſelves by the Mo⯑tions and Affections that ye feel in your ſelves at the mention of this. For thus Chriſt judged of the Faith of the Centurion, that ſaid unto him, Lord, I am not worthy that thou ſhouldeſt come under my Roof, Mat. 8.8. When Jeſus heard this, he mar⯑velled, and ſaid to them that followed him, I ſay unto you, I have not found ſo great Faith, no not in Iſrael. If then you feel not your Souls mightily affected with this Condeſcention of God; Say thus unto your Souls, What aileth thee, O my Soul, that thou art no more affected with the Goodneſs of God? Art thou dead, that thou canſt not feel? Or art thou blind, that thou canſt not ſee thy ſelf compaſſed about with aſtoniſhing Goodneſs? Behold, the King of Glory deſcending from the Habitation of his Majeſty, and coming to viſit thee; heareſt not thou his Voice, ſaying, Open to me my Siſter: behold, I ſtand at the Door and knock. Lift up your ſelves, O ye Gates, and be ye lifted up ye everlaſting Doors, that the King of Glory may come in. Behold, O my Soul, how he waits ſtill, whilſt thou haſt refuſed to open to him! O the wonder of his Goodneſs! O the Condeſcention of his Love! to viſit me, to ſue unto me, to wait upon me, to be acquainted with me! Thus work up your Souls into an Aſtoniſhment at the Conde⯑ſcention of God.

USE 2.

[38]

Secondly, Is there to be Acquaintance between the Soul and God? Then let us learn to make a right Judgment of our own Excellency; let us judge of our ſelves as too high and noble to con⯑verſe with this baſe and beggerly World. I am of a nobler Original, than to debaſe my ſelf to ſuch mean things; I am the Off-ſpring of God, and ſhall I acquaint my ſelf with Earth? I am of the Family of God, and ſhall I converſe with Sa⯑tan? Is there Bread enough in my Father's Houſe, and ſhall I periſh for Hunger? Lift up thy ſelf, O my Soul, ſhake off the Intanglements of the Fleſh, break out of that Bondage of the Devil, trample upon the Glory of the World, and ſcorn to let out thy precious Deſires upon Dung and Droſs; get the Moon under thy Feet, cloath thy ſelf with the Sun, put on the Son of Righteouſ⯑neſs, come into the Palace of God, and acquaint thy ſelf with him, for this is thy Glory, this is thy Excellency. Ye precious ones, who can call God Father, and the Son Brother, who have Fellowſhip with the Father and the Son, who may have Communion with the Holy Ghoſt? What do you lying among the Pots? What do you raking in Dunghills? What do you converſing with the World? Have a holy Scorn of theſe things, as below the Dignity of your Souls: know your Worth, eſteem of your ſelves, as of more value than all theſe lower Treaſures. This is your Glory and your Excellency, that ye are of God's Acquaintance, that ye are Sons of God, Heirs of God, and Joint-Heirs with Chriſt, that ye underſtand and know God.

[39]There are two things wherein moſt Men are miſtaken.

Firſt, In the Nature of Pride. Some look upon that only as Pride, which manifeſteth it ſelf in coſtly Apparel, and bodily Ornaments, beyond the Degree and Rank of the Perſon. Some look no further than the Carriage of one Man to⯑wards another. Now favourably conſider with me, that the greateſt Pride in the World is Man's undue Eſteem of himſelf toward God; and this is in the Heart of every one by Nature. Every one by Nature doth lift up himſelf againſt God, goes about to dethrone God, and to crown him⯑ſelf: Every one takes Counſel in his Heart againſt the Lord, ſaying, Let us break his Bands aſunder, and caſt his Cords from us. This is the Voice of eve⯑ry one that dares wilfully to ſin, We will not have God to rule over us. Yet this is the working of the Pride of a Man againſt God, to thruſt God out of the Throne of his Majeſty, and to ſet himſelf in. For what is God's Glory and Reſpect among his Creatures? Is it not this; that he being the Begin⯑ning, and Author of all, ſhould be likewiſe the End of all? And this is the very Purpoſe of God in making of Man, that having received himſelf from God, he ſhould have what he might freely give up to God; ſo that all Man is, and all that he hath, is to be offered to God, as the End and Cen⯑ter of all. Now a ſinning Creature brings God under to ſerve him, to provide for-him. Now though this Pride of Man againſt God be not ſo much taken notice of, yet it is the very daring Sin of the World. It is indeed to be wondred at, that ever Creatures did caſt out the firſt Thoughts of ſuch an Attempt. Now conſider how far Man's [40]Pride is from his true Excellency in his Union with God. We are therefore to diſtinguiſh be⯑tween that high Eſteem that Man is to have of himſelf, and Pride. For Man to look upon him⯑ſelf as a noble Being, and of a Rank above all the natural World, it is not Pride, for thus he is (be⯑ing a ſpiritual underſtanding Agent) in a Capa⯑city of being acquainted with God, of being u⯑nited to God, and, as I may ſay, of exchanging himſelf with God.

Secondly, Another Miſtake of moſt Men, is concerning their Dignity and Excellency, and in the Rule and Meaſure of their Excellency. Moſt meaſure their Dignity by the Advantage which they have over others in this World: As ſome in their Power and Authority; ſome in their Friends and Relations; ſome in their Riches and Eſtates; ſome in their Wiſdom and Faculties; ſome in their Strength and Power. And what more uni⯑verſal Evil is there than this, for every one in ſomething or other to lift himſelf up in his own Eſteem, and in his Thoughts to tread upon others, as ſomething inferiour to himſelf? But Men lie blinded in their own Deluſions, not conſidering what is the true Excellency of Man; nor know the right Rule by which Man's Worth is to be judged of. The way for us to judge rightly con⯑cerning our ſelves, is to ſee how we ſtand to⯑wards God. God is the Perfection of Excellen⯑cy; and the nigher we are to God, the greater is our Excellency. This is the Greatneſs of a Na⯑tion, to be nigh to God, Deut. 4.7. What Nation is there ſo great which hath God ſo nigh unto them? And Amos 8.7. God is called the Excellency of Jacob. God ſweareth not by any thing below [41]himſelf; therefore God is here meant. Iſa. 60.19. God is called the Glory of his People. The Lord ſhall be to thee an everlaſting Light, and thy God thy Glory. Now God is the Glory of thoſe that are acquainted with him.

Firſt, By Virtue of the Relation wherein God ſtands towards them. An intimate Relation to thoſe that are Perſons of Dignity and Worth, doth communicate Worth and Dignity to thoſe who are ſo related to them. As the Son of a mean Man is not ſo highly valued and eſteemed as the Son of a Prince. David reckoned it to be a great thing to be Son-in-Law to a King, 1 Sam. 18.18. Who am I, and what is my Life, or my Fa⯑ther's Family in Iſrael, that I ſhould be Son-in-Law to the King? Thus are we to reckon it our Dig⯑nity and Excellency to be in nigh Relation to God, to be Sons of God, to be Heirs of God, and to be the Friends of God; what greater Honour than this, to be in ſuch a nigh Relation to the God of Glory? Now the Excellency that we have from this Relation, ariſeth from the Excellency of that Act which is the Foundation of this Rela⯑tion, and that is our being born of God, as we are Sons, John 1.12, 13. God marrying us to himſelf as he is our Husband, Jer. 3. Turn, O back⯑ſliding Children, ſaith the Lord, for I am married unto you. God takes us into Fellowſhip and Communi⯑on, and Acquaintance with himſelf, as he makes us his Friends, and his Acquaintance. This Act of God doth inſtamp a Worth and Excellency up⯑on Man, as the Impreſſion of the King's Seal up⯑on Wax, and makes it of value, Rev. 22.4. It is here ſpoken as the Glory of the Servants of God, Thoſe that follow the Lamb, they ſhall ſee his Face, and [42]his Name ſhall be in their Foreheads; that is, God hath choſen, and as it were, marked them out for his own: and this marking them, and owning them, it ſets a high Dignity upon them, ſuch as ſecures them from the Curſe that is to be upon all beſides; as Rev. 9.4. They are commanded to hurt none but thoſe who have not the Seal of God in their Foreheads. This Relation of the Soul to God, gives the Soul an Excellency, as it doth intereſt the Soul in the Glory and Excellency of God himſelf; they are God's, and God is theirs, 2 Cor. 6.16. I will dwell in them, and walk with them, and I will be their God, and they ſhall be my People, ver. 17. He argues from the Dignity of this Relation, that they ſhould count themſelves too good to converſe with the World; Wherefore come out from among them, and be ye ſeparated, ſaith the Lord, and touch no unclean thing: and I will receive you, and be a Father to you, and you ſhall be my Sons and Daugh⯑ters, ſaith the Lord. Thus you ſee the Dignity that is upon the Soul by its Acquaintance with God. Our relation to God in our Acquaintance with him, doth enoble us, lift us above the World, make us that we are too good for the Company of thoſe that are not acquainted with God. It is then no Pride in us thus to eſteem of our ſelves, to have high Thoughts of our ſelves, becauſe of that Ac⯑quaintance which our Souls are to have with God. It is Pride for to think too highly of our ſelves: But it is Sobriety to think of our ſelves according to that Acquaintance which we have with God, Rom. 12.3. I ſay, through the Grace of God given to me, to every one that is among you, not to think of himſelf more highly than he ought to think; but to think ſoberly according as God hath [43]dealt to every Man the Meaſure of Faith. Here the Apoſtle commands them to meaſure the Eſteem which they have of themſelves, by the Meaſure of Faith which they have from God; becauſe by Faith they come to be valued excellent in the Eye of God. So likewiſe we are to meaſure our Eſteem which we have of our ſelves, by the Mea⯑ſure of our Acquaintance which we have with God: becauſe by Acquaintance with him, we come to be truly excellent. And while we do thus, we ſhall not think more highly of our ſelves than we ought to think; for while we account our ſelves excellent becauſe of our Acquaintance with God, we in lifting up our ſelves magnify God; and while we thus glory, we glory in the Lord, 1 Cor. 1.31. But now herein we are to beware of two things.

Firſt, That we diſtinguiſh carefully between our Capacity of being acquainted with God, and our being actually acquainted with him: for our Capacity, or being ſo as that we may be acquain⯑ted with God, is of no Worth, unleſs we be actu⯑ally acquainted with him. We are in a remote Capacity naturally as Men, and we are in a more nigh Capacity by the Mercy and Covenant of God; but this adds no true Worth to the Soul without the actual Acquaintance of the Soul with God. Yea, Man is the worſe for this, if he be without the other; for if Man being made fit for Enjoy⯑ment of God, and Communion with him, never attain to an Enjoyment of him, he becomes more vile than thoſe things whoſe Nature is inferiour, if they attain to the Perfection of that Nature. And it is like to fare worſe with Man, if he fall ſhort of the Glory of God, becauſe he was capa⯑ble [44]of the Glory of God, than with Beaſts which are not capable of it. And again, in regard of that more nigh Capacity wherein we are by Je⯑ſus Chriſt of Acquaintance with God; if we are not really acquainted with God, we ſhall thereby not only have no Addition of Excellency, but thereby we ſhall be more vile and miſerable: and therefore thoſe who through the Mercy of God have been in the viſible Church, and have heard of the good Will of God to Man through Chriſt, and know that God is ready to entertain them into Acquaintance with himſelf; if they ſhall fall ſhort of this, their Condemnation will be greater than that of thoſe who never heard of God's Invitation, and his Grace in Jeſus Chriſt. If we therefore ſhall glory in our Capacity of being of the Acquaintance of God, and neglect to be really acquainted with him, we do but as the Jews of old, who cried out, The Temple of the Lord are theſe, Jer. 7.4. And the nigher we are to God, if we do not come to a thorow Clo⯑ſure with him, the nigher we are to the Stroke of his Wrath: as the nigher any is to Muſquet⯑ſhot, the greater will the Force of it be upon him. Diſtinguiſh therefore between our Capa⯑city of being acquainted with God, and our actual Acquaintance with him.

Secondly, We muſt beware leſt in our Eſteem of our ſelves, we lay the Foundation of our Glo⯑ry in our ſelves. There is that in every ones cor⯑rupt Nature which doth provoke him to it: ſo that I dare boldly ſay, that there is not a Man in his corrupt natural State, who doth not ſome way or other lift up himſelf in his own Eſteem for ſomething of his own. And we are apt to [45]make every ſpiritual Excellency to be matter for Pride and Self-conceitedneſs. We do not ſuffi⯑ciently eye God as the Fountain, the Author, the Foundation, the Rule and Pattern of all our Excellency. Such is the way wherein God re⯑ceiveth Man to Acquaintance with himſelf, that he might hide Pride from his Eyes, and that no Fleſh might glory in his Preſence, 1 Cor. 1.29. If we therefore lay the Foundation of our Glory in our ſelves, and pleaſe our ſelves in the Sparks that we have kindled, we ſhall glory in our Shame, and lie down in Sorrow. This high Eſteem which we are to have of our ſelves, be⯑cauſe of our Acquaintance with God, it doth not at all contradict that precious Grace of Humility, but they rather help forward one another; for the more any eſteems of himſelf, becauſe of that re⯑lation which he hath to God, the leſs is the E⯑ſteem of himſelf, becauſe of any thing of his own; the more we make God the matter of our Glory, the leſs do we glory in our ſelves. The more we apprehend of our Excellency being from God, the leſs account do we make of all other ſeem⯑ing Excellencies. When the Light of the Sun ariſeth, then all Star-light diſappears.

Firſt, All Dignity we have, ſeems to ariſe from that relation which we have to God in Ac⯑quaintance with him.

Secondly, By Acquaintance with God, we come to have an abſolute poſitive Dignity which is real in our Perſons, yet ſtill depending up⯑on God. As by our Union with Chriſt we come to have a Righteouſneſs imputed, which is our juſtification; and a Righteouſneſs likewiſe in⯑ [...]erent, which is our Sanctification; ſo by our [46]Acquaintance with God, we have a Dignity, a [...] it were, imputed by our Relation to God, and a Dignity real, which is that Excellency where⯑by we are made abſolutely better. By Acquain⯑tance with God, we come to be like God; and the Image of God in us, is the greateſt Excel⯑lency that we are capable of. When Moſes had been fourty days in the Mount with God, his Face did ſhine with ſuch a Brightneſs, that the People could not behold him: ſo thoſe that con⯑verſe with God, they retain a Luſter, which ſhines in their Converſe with Men. The Image or Picture of any worthy Perſon, is eſteemed by them that eſteem the Perſon; and this Eſteem of it, is from a relation which it hath to that Per⯑ſon; but now the Children of any Perſon whom we love, being a lively Image of their Father's Perſon, have another Value upon them, having not only a Relation worthy, becauſe of their Reſemblance in the outward Lineament, buts real Participation of Nature and Diſpoſition which they receive from their Father: So there is an Excellency in thoſe that are acquainted with God, not only as being in relation to him, but as receiving, and being Partakers of the Divine Nature. As Children learn to pronounce their Words according to the Pronunciation of the Mother, or Nurſe with whom they converſe, (as every one is apt to be formed unto the man⯑ner and diſpoſition of the Company wherein they moſt uſually are) thus thoſe who converſe with God, they become in ſome meaſure like unto God; and this is poſitive perſonal Excellency which thoſe have which converſe with God Thus the Apoſtle John argueth concerning that [47]Perfection of Glory and Excellency, which here⯑after is to be upon thoſe that are the Sons of God. But it doth not yet appear what we ſhall be: but we know that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is. In Heaven we ſhall be like God, becauſe we ſhall ſee God; and on Earth thoſe that converſe with God, ſhall in ſome meaſure be like God, according to their meaſure of Acquaintance with him. And ſo Paul argues concerning this preſent Life, 2 Cor. 3.18. But we all with open Face beholding, as in a Glaſs, the Glory of the Lord, are changed into the ſame Image, from Glory to Glory, even as by the Spirit of the Lord. Here we ſee clearly that be⯑holding the Glory of the Lord, doth change in⯑to the ſame Image of God, and likewiſe that this Image of God only is the Glory of Man; for that is meant by, from Glory to Glory: that is, from one degree of glorious Similitude, to ano⯑ther degree of glorious Reſemblance and Like⯑neſs to God. Thus ye have ſeen that the Excel⯑lency of Man conſiſteth in his Acquaintance with God; and that by the virtue of his relation to God, he hath an imputed Excellency; and an Excellency by his Propriety in God, in whom is all Excellency; and that by his Converſe with God, and Acquaintance with him, he becomes eally like God, which is his inherent Excellen⯑ [...]y. Let us then reckon of our ſelves as thoſe who have their Dignity and Excellency from God, and in this let us glory, That we know God, and are acquainted with God. This is the Second Uſe of this Propoſition.

USE 3.

[48]

Thirdly, If Man ought to be acquainted with God, then let us all enquire into our ſelves, whe⯑ther we are acquainted with him or no. Let [...] every one turn into our own Boſoms, and a [...] our ſelves this Queſtion; Thou haſt heard, O m [...] Soul, that which is thy great Duty, that which is the very end of thy Creation, and thy Re⯑demption, and that the higheſt Perfection of th [...] nobleſt Faculty conſiſts in knowing God, an [...] being acquainted with him, which contains [...] nigh Union to him, and intimate Converſe wit [...] him, and mutual Communion to God, and from God, and radicated unmoveable Love to God theſe are excellent things, O my Soul, what [...] thy Caſe? Art thou one of thoſe precious one which converſeſt oft with God, and talk'ſt oft [...] God, whom he will make up with his Jewels Or art thou one of thoſe wretched Creature who are alienated from the Life of God, by rea⯑ſon of the Ignorance that is in thee? Or art the one of thoſe who having been ſometimes af [...] off, art now made nigh to God by the Blood [...] Chriſt, and ſo art led into Fellowſhip and Com⯑munion with the Father and the Son by the Spi⯑rit? Or art thou one of thoſe who looks upon God afar off, and upon whom God looks af [...] off? I beſeech you, every one of you, deal ſe⯑riouſly and accurately with your ſelves in th [...] Inquiry, for it is moſt certain that moſt Men [...] the World, yea, in the viſible Church, are n [...] acquainted with God. Thus it hath been in a [...] Generations from the beginning of the World and thus it is at this day: the People of God ha [...] [49]been like a little Flock of Sheep, while the reſt are like Locuſts, covering the whole Face of the Earth. The People of God have ſtill complained that they are but as the gleaning of the Vintage, and as two or three Olive-berries in the Top of the utmoſt Branches, when the reſt have been gathered. The viſible Church of God, in re⯑ſpect of the reſt of the World, how ſmall a part is it! In the viſible Church how few live up to their Religion, by any conſiderable Profeſſion! How little difference is there between moſt a⯑mong us, and Heathens! And of thoſe that pro⯑feſs, and lay Claim to ſomething beyond others, among whom they live, how many betray their Profeſſion by their wicked Practice and worldly Converſation? So that when we have made En⯑quiry, there will remain very few of thoſe that are really acquainted with God; it concerns us then to be very diligent in Enquiry, what is our Caſe, how we ſtand toward God.

Secondly, I ſhall be the more earneſt in preſ⯑ſing you upon a diligent Search into what Ac⯑quaintance you have gotten with God; becauſe, I know that thoſe that have leaſt Acquaintance with God, are moſt apt to neglect this Enquiry, It may be a tender Soul that hath been much with God, will be ready upon the firſt Hint to enter into the Secrets of its own Heart, to look over his Evidences, to call to mind, when have I drawn nigh to God? When have I converſed with God? When have I Communion with God? Hath my Life been a walking with God? Have I dwelt with God, and made my Abode with him? Thus the Soul that makes high Ac⯑count of its Acquaintance with God, will be [50]trying and examining it ſelf; and it may be up⯑on its more awakened Signs of its ſometimes de⯑parting from God, or feeling ſome preſent ſtrange⯑neſs, it will be apt to conclude of it ſelf, ſurely I am none of thoſe precious ones, whoſe Life is a [...] Converſe with God. But the common Genera⯑tion of the World, Oh how hardly will they be brought to ask themſelves this Queſtion, whe⯑ther they are of the Acquaintance of God or no [...] How often have they been urged with a great and vehement Affection upon trial how thei [...] Souls ſtand towards God? and hitherto they have neglected it. Many are ſo inconſiderat [...] as to think what is ſpoken is nothing to them They come and ſit in the Congregation, b [...] their Hearts are out of reach, out of the Shot [...] the Word; ſo they go away, and the Word [...] them is, as if it had not been. Many are [...] light, and vain, and frothy in their Spirits, a [...] that the Streams will almoſt as ſoon return [...] their Fountain, as they will be perſwaded [...] turn in and enquire into their own Souls. I [...] all naturally there is an Averſeneſs to come [...] the Light, that their Works and Hearts may [...] manifeſted. If I ſhould come to you one [...] one, and beſeech you with the greateſt Earneſt⯑neſs, wherewith I were able, when you g [...] from the Congregation to take Opportunity to go in ſecret, and enter upon trial with you [...] Hearts, and ask your ſelves throughly th [...] Queſtion, and let them not alone till you have a clear determinate Anſwer, whether you are in a State of Acquaintance with God; fear you would go, one to his Pleaſures, anoth [...] to his Vanity, and another to his Covetouſneſ [...] [51]and almoſt all of you neglect this Work of ſo great Concernment. Let me therefore urge you with all Earneſtneſs, that you will not ac⯑count it a ſmall marter, whether you be ac⯑quainted with God or not; and ſo neglect this Trial of your ſelves: But bring your Hearts up roundly to the Examination, yield not to their unreaſonable with drawings, force them to anſwer. If you make any Account of the Charge of God, if you make any Account of the Excellency of Man, if you would not loſe the higheſt Privi⯑lege of the Creature, if you have any Eſteem of the Life of Heaven, know your ſelves in this, whether you are in a State of Acquaintance with God, and be ſerious and diligent in this Enquiry.

Thirdly, Becauſe Men are ſo exceeding apt to be miſtaken, and to miſapprehend concern⯑ing themſelves, that they are in a State of Ac⯑quaintance with God, while they are meer Stran⯑gers unto him; ſuch as thoſe whom our Saviour ſpeaks of, Matth. 7.22, 23. Many will ſay to me in that Day, Lord, Lord, have we not propheſied in thy Name, and in thy Name have caſt out Devils, and in thy Name done many wonderful Works? And then he will profeſs unto them, I never knew you: depart from me ye Workers of Iniquity. They take it for granted, that becauſe of ſuch Privileges, and Gifts, and common Graces which they had, therefore they were well ac⯑quainted with Chriſt; but our Saviour anſwer⯑eth, I never knew you; that is, I never had any Acquaintance with you. Such are thoſe who are reſembled to us by five fooliſh Virgins, Matth. 25.11. The five fooliſh Virgins come when the Door is ſhut, and ſay, Lord, Lord, open [52]unto us; but he anſwereth, Verily I ſay unto you, I know you not; that is, never had Acquaintance with you: you never knew me in the time of your Life, and I will not know you now: You were aſhamed to own me before Men, and I will be aſhamed to own you before my Father. Men are ſo apt to be miſtaken in Judgment of themſelves, that they think themſelves rich and encreaſing with Goods, and to have need of no⯑thing; when they are wretched, miſerable, and poor, and blind, and naked. And this makes David, Pſal. 139.24. to cry out after he had been trying himſelf, Search me, O God, and know my Heart; try me, and know my Thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. This Unaptneſs in us to make a right Judgment of our ſelves in our re⯑lation to God, ariſeth,

Firſt, From that deep Root of Self-love that is in us by Nature, whereby we are apt to ap⯑prehend well of our ſelves, and be pleaſed with a good Conceit of our ſelves, though we are never ſo bad. And ſuch is the Nature of this Affection, that it blinds our Eyes, and prejudi⯑ceth the Mind, that it cannot make a right Judgment. As Affection in ſome Parents to their Children, makes them reckon that which is a Blemiſh, to be a Beauty in their Children; ſo doth inordinare Self-love work in Men, in the Judgment of themſelves. Men when they judge themſelves, they look into a flattering Glaſs which preſents them in greater Beauty than that which is their own.

Secondly, We judge amiſs of our ſelves, becauſe we take not a right Rule for our Judgments, as [53]thoſe whom Paul ſpeaks of, 2 Cor. 10.12. Some commend themſelves, but they meaſure themſelves by themſelves, and comparing themſelves with themſelves, are not wiſe. If we take our ſelves to be the Rule and Meaſure, then we cannot diſcern our own Crookedneſs and Irregularneſs.

Thirdly, We judge amiſs of our ſelves, be⯑cauſe of the Deceitfulneſs of our Hearts. The Heart of Man is deceitful above all things, and deſpe⯑rately wicked; who can know it? Jer. 17.9. Groſs Wickedneſs is apparent to the pur-blind Eye: But where there is an abſtaining from groſs outward Sins, there are ſpecial Workings of Corruption, ſuch as Pride, Self-love, diſtruſt of God, and love of the World; any of which ſhut up the Soul againſt God, as with Bolts and Bars; and theſe lying inward are not diſcerned. Other Accounts may be given of the Unaptneſs to make a due Judgment of our ſelves: It concerns us therefore to be exact in our Trial, and truſt not to a ſudden Anſwer; for we are ready to make a ſhort Work of it, and to ſave our ſelves the Labour, and to ſit down with charitable Thoughts of our ſelves. Whatſoever Anſwer therefore our Hearts give us, let us ſee cleared, and have ſuch Reaſon for it, that we may know how to proceed with our ſelves, upon a right Judgment of our ſelves. The chief Work of Trial in this particular Acquaintance with God, will be from thoſe Particulars wherein I opened the Nature of the Soul's Acquaintance with God. Let us therefore take thoſe Heads and our own Experience of our ſelves, and by a rational De⯑duction, let us find out our own Eſtate.

[54]As thus, Thoſe that are acquainted with God are brought night to God. Whereas ſometimes there was a Strangeneſs and Remoteneſs, a vaſt Separation, now the Partition is taken out of the way, and I am made one in Chriſt. I have took God to be my Portion, and my Father; I have been a Prodigal, and have departed from him; but I finding my ſelf loſt and undone, and that nothing could ſatisfy my Soul in the World, therefore I reſolved I would return to my Fa⯑ther's Houſe, and try if he would receive me again into his Family; and ſo I have done. I have caſt off my old Converſe with the World, and with Corruption; I have broken my League with Hell, and have entred into a Covenant with the Father, through his Son Jeſus Chriſt; therefore I may comfortably conclude that I am now in a State of Acquaintance with God.

But if in the Enquiry into my ſelf I find not theſe things, if I find that now I am as in former Days; I have felt no ſuch Change in my ſelf, and that all things are with me as they were of old; I never was ſenſible of any Loſs in my ſelf; I ne⯑ver knew what Strangeneſs and Nighneſs to God meant; I never underſtood what Union with God, and Diſtance from God was; this ſigni⯑fies ill, it is a Symptom of a bad State, of a State of Unacquaintance with God.

2. So again, for our Converſe with God. He that is acquainted with God, he hath had his Converſe with God, he hath dwelt with God, and God with him; he hath ſupped with Chriſt, and Chriſt with him; his great Buſineſs and Em⯑ployment hath been nigh God, in thoſe things [55]wherein is moſt of God. If I find my Soul much converſing with God, oft ſending out Breathings to Heaven, oft caſting my Eye towards God, if I find the great Work of my Mind to be with God, my great Buſineſs lies in Heaven, my Treaſure is laid up there, and my Thoughts, and Deſires, and Joys, and Delights, and Medi⯑tations are there; I may comfortably conclude that I am in ſome meaſure acquainted with God. But if in the Inquiry into my ſelf, I find that I have my whole Converſe with the World, that I can afford no time for Prayer to God in my Family, and in ſecret; if I find all the Day long my Cares, and Deſires, and Thoughts, run out moſt naturally and ſully without Control to⯑wards the things of the World, or that I will mind my ſelf in a natural carnal way, and mind not the things of God; this ſignifies to me my Unacquaintance with God, and it will be an ungrounded Preſumption in me to reckon of my ſelf any other than a Stranger to him.

3. So for Communion and Fellowſhip, which is in Acquaintance. Thoſe that are intimately acquainted, their Communion in the way of Diſcourſe is very frequent, in making known their Thoughts and Appre⯑henſions, their Fears and Wants; their Minds are open one to another, and that which is the Propriety of one, is by their Acquaintance communicated to the uſe of both. If then I can find in reviewing the Workings of my Soul, that there hath been this Sight of Heaven, this Spi⯑ritual Communion between my Soul and God; that my Heart hath been open to God; that I have gone to God when my Heart hath [56]been burdened with Sorrow, I have diſcharged it into the Boſom of God, as into the Boſom of a Friend; that in my Doubts I have betaken my ſelf to him, expecting Comfort from him; that upon hearing his Voice I have opened to him, and upon my opening he hath come in with Smiles of Love, and given me Tokens of his Favour; theſe things ſignifie a State of Acquaintance with God; but if I know not what it is to have given up my Soul to God, to be his, and to have taken God to be mine; if I have had Experience of receiving no⯑thing elſe from God, but a partaking of the things of the World; if I have not been wont to com⯑municate the Workings of my Mind to God, it betokeneth my Unacquaintance with God.

4. And again, For that friendly Working of Love and Affection in the Soul towards God. Thoſe that are in a State of Acquaintance are ſup⯑poſed to comply with each other in Kindneſs, and Love, and Good-will, and Affection. If then I can upon ſearch into my ſelf, find that God hath the higheſt Room in my Affections, that my Heart is his, that his Love is prevailing with me, above the Love of all things beſide, and that I love thoſe that are his beloved for his Sake, then I have in me a Sign of real Acquaintance with God; for Love is the very Quinteſſence of Acquaintance: but if in the Search into the Workings of my Mind I can find no ſuch friendly Compliance, but that God was ſtill thwarting and croſſing my Deſigns, that I ſhould find my ſelf better content if there were no God, and that thoſe Workings of my Mind that are about God are ſower, harſh, and tearing upon my Spirit, then it is to be feared, that I have no Acquaintance with God.

[57]And haſt thou made an impartial Inquiry into thy State? And how ſtand things between thy Soul and God? Art thou acquainted with him, or art thou not? Conſider ſeriouſly, O Sinners, that this is one of the weightieſt Queſtions in the World; and if this Queſtion were but well reſol⯑ved, it would put an end to a thouſand other Que⯑ſtions. He that can ſay of God and Chriſt, this is my Beloved, and this is my Friend, he need not very ſolicitouſly ask, What News? He hath heard good News from Heaven, which will eaſily bal⯑lance all; come what will come, he need not much fear, as long as there ſtands that one Text in the Bible; That all ſhall work together for good to them that love God. He hath no Cauſe to go a begging to the World, and to ſay, Who will ſhew me any Good? as long as the Lord hath ſhined up⯑on him with the Light of his Countenance. He need not complain, What ſhall I do? I have loſt this or that dear Friend; when he hath found him, who can make up all with one Look, whom he can never loſe. In a word, He need not ask, How ſhall I do to live? and what ſhall I eat, and what ſhall I drink, and wherewithall ſhall I be clothed? So long as he knows that he hath a No⯑ble Friend, who will eaſe him of all his Care, and never ſee him want. Well then, haſt thou an⯑ſwered this great Queſtion or not? Or wilt thou do by thy Conſcience, as Felix, put it off; and ſay, thou wilt hear of theſe Matters, at ſome more convenient Seaſon; and I wonder when that more convenient Seaſon will be, and why not now, I pray? What Seaſon more fit than the preſent? I am ſure God ſaith, Now is the acceptable time; and do you know better than he? What haſt thou [58]to do that is more neceſſary? Speak out I pray, Is the following of thy Pleaſures? Is the ſerving of Satan? Is the damning of thy Soul, more ne⯑ceſſary than the ſaving of it? Is the Life and Death of a Soul nothing? Are everlaſting Glory and Miſery ſmall Matters? Is the Love or Hatred of thy God ſo inconſiderable a thing? Awake, O Sinner, what meaneſt thou? Ariſe ſpeedily, and look about thee, Man. Conſider ſeriouſly as thou valueſt thy Soul, what beſt becomes a Sinner in thy Condition: What anſwer ſhall I return to my Maſter? Are not theſe things worth the thinking of? Shall I ſay for all this, that thou art not at leiſure to look after an Intereſt in his Fa⯑vour, or any thing that tends to it? Shall I tell him that thou haſt ſomething of greater Weight, and higher Importance to trouble your Head with? And do you in ſober Sadneſs think ſo? For you make account, that Excuſe is ſufficient: I pray then make uſe of it your ſelf (for I dare not.) When God ſhall come to ask you, why you did no more vigorouſly mind the getting Acquaintance with himſelf, tell him then if you think that An⯑ſwer will ſerve your turn, that you were not at leiſure, you had ſuch urgent Occaſions which took up the whole of your Time, ſuch and ſuch a Friend you had, who ſent for you to the Tavern, and you could not poſſibly come when he invited you; tell him, if you believe that Plea will hold Water, that you would have been glad to have come upon his Invitation, but that you were ta⯑ken up with ſuch good old Friends, the World, the Fleſh and the Devil. How do you think ſuch an Anſwer will be taken? You may think to put us off with ſuch kind of Reaſon as this, but do you [59]hope by this Anſwer to ſatisfie your Judge? Be⯑lieve it, Sinner, God will not thus be put off. Wherefore I do again with all the earneſtneſs I can for my Soul renew my Suit to thee, that thou wouldeſt act like a Man in his Wits; make ſome ſerious Inquiry into the State and Condition of thy Soul: And conſider for the Lord's Sake again and again, before you ſend me away thus, what Errand I come to you on: It is to treat with you about a rich Match for thy poor undone Soul; therefore conſider well what you do before you make light of this Buſineſs, and know when you are well of⯑fered; believe it, God will not long ſend after you in this manner, and you are not like every Day to have ſuch Proffers; Divine Patience and Goodneſs will not always plead at this rate with you; God will e'er long ſay, Let them alone; the Lord will e'er long ſpeak to Scornful Sinners in ſuch Language that will make their Ears to tin⯑gle; he will deſpiſe and ſlight as well as they; and who is like to have the worſt of it at laſt? I leave to any Rational Man to judge. The time is com⯑ing, whin your ungodly Hearts ſhall ake to ſee him whom you might have had for your Husband; when you ſhall have him for your Judge, whom you might have had for your Advocate. And though we could not get you to be willing to be acquainted with him, no, not ſo much as to have any ſerious Thoughts about it, or to make any Enquiry after him to inform your ſelf concerning him; yet you ſhall have him for your Enemy, whether you will or no. But O let us not part thus! lot me, a Man like thy ſelf, reaſon the Caſe a little more with thee; come tell me, poor ignorant Creature, thou that ſtill ſtandeſt demur⯑ring, [60]and ſay'ſt, Shall I, ſhall I? What Evil [...] there in thy God, that thou ſhouldeſt be thus hardly brought, ſo much as to diſcourſe this Bu⯑ſineſs with thy own Soul? What is the reaſon that thou ſcarce thinkeſt it worth the while t [...] trouble thy Head about any thing that doth con⯑cern your Intereſt in his Love? Thou that min⯑deſt his Love ſo little, tell me what do'ſt thou think had become of thee long before this, if God had regarded thee as little as thou doſt him? What wouldeſt thou have done, had the Lord ſaid to any Diſeaſe, the leaſt of his Meſſengers, fetch that Rebel before me, that values not my Favour; he ſhall know what my Anger is, ſeeing he will not prize my Love. O what a lamentable Gaſe hadſt thou been in, had God but done by thee a [...] thou haſt by him? Acquaintance with God! me⯑thinks ſinful Man ſhould ſtand and wonder at ſuch a Word; methinks he ſhould be even ſur-prized with an Extaſie of Admiration; and ſay, and will God indeed be acquainted with ſuch a Worm, ſuch a dead Dog, ſuch a Rebel as I [...] Lord, what is Man that thou art mindful of him, or the Son of Man, that thou ſhouldeſt make ſuch an Of⯑fer to him? One would think thou ſhouldeſt no more diſpute the Matter then Eſter did, when that great Monarch made her his Queen. Were it but in ſenſible Things, that nothing near ſuch an Offer were made (which is impoſſible) Man would think the very queſtioning in ſuch a Caſe a ſtrange Folly. One would think that every one of God's Enemies that have been in open Rebellion againſt him, and are utterly unable to make their part good againſt him, when they hear of ſuch Terms of Mercy from their Prince, who hath all their [61]Lives in his hand, ſhould rejoyce at this News, and ſay, How beautiful are the Feet of them which bring ſuch Tidings? How did Benhadad look, when inſtead of a Halter he had a Coach? When inſtead of Rebel, he heard Brother? Whatever we may think of theſe things, David thought it high time for him to bid ſuch a Meſſenger welcome, and to open his Heart for the receiving his God: Hear what he ſaith to his own Heart and others, Pſal. 24. Lift up your Heads, O ye Gates, and be ye lifted up ye everlaſting Doors, that the King of Glory may come in. And becauſe the Door of Men's Hearts is lock'd, and barr'd, and bolted, and Men are in a deep Sleep, and will not hear the knocking that is at the Gate, though it be loud, though it be a King; therefore David knocks again, Lift up your Heads, O ye Gates, and be ye lifted up ye everlaſting Doors: Why, what haſte, ſaith the Sin⯑ner? What haſte? Why here's the King at your Gates; and that not an ordinary King neither, he is a glorious King that will honour you ſo far, if you open quickly, as to lodge within, to take up his Abode in your Houſe, to dwell with you; but the Soul for all this doth not yet open, but ſtands ſtill queſtioning, as if it were an Enemy, ra⯑ther than a Friend that ſtood there, and asks, who is this King of Glory? Who? he anſwers again, [...]t is the Lord of Hoſts; he, that if you will not open quickly and thankfully, can eaſily pull your Houſe down about your Ears; He is the Lord [...] Hoſts, that King who hath a mighty Army al⯑ways at his Command, who ſtand ready for their commiſſion, and then you ſhould ſoon know who it is you might have had for your Friend; [...]ft up therefore your Heads, O ye Gates; open [62]quickly, ye that had rather have God for your Friend than for your Enemy. O why ſhould no [...] the Soul of every Sinner cry out, Lord, the Door is locked and thou haſt the Key; I have been crying what I can do, but the Wards are ſo ruſt that I cannot poſſibly turn the Key; but Lord throw the Door off the Hinges, any thing in the World, ſo thou wilt but come in and dwell here Come, O Mighty God, break through Doors [...] Iron, and Bars of Braſs, and make way for th [...] ſelf by thy Love and Power. Come, Lord, and make thy ſelf welcome, all that I have is at th [...] Service: O fit my Soul to entertain thee! B [...] where is the Sinner that is in this Note? How ſeldom do poor Creatures deſire God's Company or bewail his Abſence? Where (almoſt) are th [...] Men and Woman to be found, that do in good earneſt long to be acquainted with God? Me [...] are naturally Strangers to God, and it is a wonder⯑ful difficult thing to perſwade Men to enter in [...] ſo much as a ſerious deliberate Conſideration [...] theſe Things: Though it be ſo inſinitely f [...] their Intereſt; though the God that made them out of pity to their Souls deſires it; though [...] ſend his Embaſſadors in his Name to beſee [...] them to be reconciled unto God, againſt whom they have been in open Arms; though in infini [...] Mercy he perſwade them to lay down their We [...] pons, and promiſe them Free and General Par⯑don, and to receive them into Favour, and to for⯑get and forgive; yet where is the Sinner almo [...] to be found that with any Thankfulneſs do [...] cloſe with theſe Tenders? Now it being a Bu⯑ſineſs of ſuch infinite Concernment, and it being the very Work and Buſineſs of a Miniſter [63]Chriſt to bring God and Man into Union, to get Man acquainted with God, I ſhall in the next place labour to inforce this Exhortation upon the Hearts of Sinners, and do what I can poſſible to prevail with them that are as yet Strangers, to get acquainted with God, that they may have Peace, and that thereby good might come unto them.

EXHORTATION.

Once more, poor Sinners, That God which can in a Moment ſtop thy Breath, and ſend thee into Hell, doth offer to be Friends with thee. If thou wilt come upon his Invitation, well and good, thou art a happy Man for ever; if not, thou wilt rue the Day that ever thou were born: yet, through Mercy the Matter is not gone ſo far, but that thou mayeſt (if you will now at laſt in good ear⯑neſt humble thy ſelf to him) be received in⯑to Favour. Behold, a Pardon, Mercy and Grace! Stand aſtoniſhed, O ye Heavens, at this Infinite Condeſcention! Wonder O ye An⯑gels, and pry into this Kindneſs. Was there ever ſuch Condeſcention, Love, and Goodneſs heard of? If thou didſt but underſtand, O ſtupid Sinner, what an Offer is made to thee, thou couldeſt not but adore that Goodneſs that can pardon and forget ſuch Offences, and re⯑ceive ſuch a Creature into Favour; thou would⯑eſt alſo cry out with as great Admiration as he did; what manner of Love! You would think it Mercy not to be parallel'd, a Kindneſs never to be forgotten, a Propoſal by no means to be [...]ffuſed. Now that I may, if poſſible, prevail [64]with ſome that are yet afar off, to come near, ſhall enforce this Exhortation with many power⯑ful Motives, the leaſt of which (were Men bu [...] well in their Wits as to Spiritual Matters, were the World not to a wonder Fools, in the great Affairs of their Souls and Eternity) might eaſily prevail. O that I might prevail! O that ſome might be perſwaded! O that God would pu [...] Life and Power into theſe Words, that they might prove Effectual to the intended Ends! O that ſome poor rebellious Sinners might be made to cloſe with the moſt advantagious Offers that even were, or could be made to Creatures in our Con⯑dition!

MOTIVES.

The firſt Head of Motives that I ſhall inſiſt upon to inforce this Exhortation, ſhall be taken from the Nature of the Perſon that I would have you acquainted with. Conſider well what kind o [...] Friend you are like to have of him; and if, after you have well weighed what I ſhall (with God's leave) ſay, you can find out any one in Heaven or in Earth that will be a better Friend to you and ſtand you in more ſtead; if in all the World you bring one that deſerves better at your Hands and is more worthy of your choiceſt Love, and Acquaintance, if I bid you to your Loſs, why then let me bare the Blame of a Cheat for ever And if after Trial, thorow Trial, and intimate Acquaintance, you find your ſelf deceived, an [...] that it was not worth the while to give your ſelf ſo much Trouble, why then let me be branded t [...] Eternity for the verieſt Lyar and Impoſtor in the World. For my part, I envy not Men their Hap⯑pineſs [65]but I wiſh with all my Heart, that Men would do that which may be moſt for their Inte⯑reſt. It was the Counſel of Epictetus, none of the weakeſt Men, though a Heathen, Make choice of that which is really moſt excellent; and if there be a Friend to be found better than thy God, the firſt thing thou doſt get an Intereſt in him. But conſider whe⯑ther there be not a Contradiction in the Terms, Better than the beſt; it's perfect Nonſenſe. I know it's impoſſible for any one that hath right Appre⯑henſions of God; ſuch can't but believe him to be infinitely Lovely, Wiſe, and Powerful, and to be obeyed in all things, and all the Reaſon in the World to acquieſce in his Will, who is ſo good and ſo wiſe; ſuch will place Happineſs in nothing below his Favour. Wherefore I think Plutarch was not miſtaken, who affirmed, That Man's Life was given him of God, only to get the Knowledge of God. But I ſhall be a little more par⯑ticular in ſpeaking to the excellent Qualifications of him, whom I would fain get every poor Sinner acquainted with.

Firſt, He is the moſt loving and kind Friend. Poor ignorant Creatures that are Strangers to him, they talk at a mad rate concerning him: thoſe that know him not will be ſpeaking bad, and thinking worſe of him; but, O did they but know what God is to them that are acquainted with him, had they but converſed with him themſelves, did they but ſee what Entertainment [...]e gives, had they but been in his Company, and experienced what ſome have experienced, had they [...]ut beheld how affectionately he embraces them [66]which come to him; they would quickly ſay that it was a falſe Report and wicked Scandal, that the Devil and the World, which know not God, had raiſed of him; they would ſoon cry out, that they would not for a World but that they had been at his Houſe, and that they have cauſe to bleſs God for the Day that ever they knew ſuch and ſuch who brought them acquainted with ſuch a Friend; they will never while they live, for the future, believe any thing that is ſpoken againſt God or Chriſt, let who will ſpeak it. Is this the God they had ſuch hard Thoughts of? Is this the Kindneſs that they did ſo ſlight? Is this the Friend that they were ſo loath to come to? And thus an ingenious Soul will even be aſhamed that it ſhould ever harbour ſuch low Thoughts of him, whom now to their Comfort they have found beyond Apprehenſion kind. Believe it, Sirs, you can't conceive what a Friend you ſhall have of God, would you but be perſwaded to enter into Covenant with him, to be his, wholly his; I tell you, many that did ſometimes think, and do as you do now, that is, ſet light by Chriſt and hate God, and ſaw no Lovelineſs in him, are now quite of another Mind, they would not for ten thouſand Worlds quit their Intereſt in him. O who dare ſay that he is a hard Maſter? Who that knows him will ſay he is an unkind Friend? O what do poor Creatures ail that they do entertain ſuch harſh, ſower Thoughts of God? What, do you think there is nothing in that Scripture, Pſal. 31.19. O how great is thy Good⯑neſs which thou haſt laid up for them that fear thee? Doth the Pſalmiſt ſpeak too largely? Doth he ſay more than he and others could prove? Ask him [67]and he will tell you, in ver. 21. that he bleſſeth God theſe were things he could ſpeak to, from his own perſonal Experience, and many thou⯑ſands as well as he, to whom the Lord had ſhewed his marvellous Kindneſs; and therefore he doth very paſſionately plead with the People of God to love him, and more highly to expreſs their Senſe of his Goodneſs, that the World might be encouraged alſo to have good Thoughts of him. What Nation under Heaven can ſay they have not taſted of his Goodneſs, Pſal. 33.5. All the Earth is full of the Goodneſs of the Lord. Read over the hundred forty fifth Pſalm, and let us hear then what you have to ſay againſt God. Some indeed may ſpeak of the Might of God's terrible Acts: Some that have deſpiſed his Love, have felt his Power and Juſtice; as for theſe we cannot think them competent Judges in this caſe, they will not, it may be, commend God's Goodneſs: Yet even they cannot, will not condemn God of Injuſtice, but exclaim againſt themſelves for their unſpeak⯑able Folly in ſlighting his Kindneſs when it was tendered to them. But as for others, ask them, and they will declare the Goodneſs of God, they will abundantly utter the Memory of his great Goodneſs, and ſing of his Righteouſneſs. Do but try, poor Sinner, do but try, come a lit⯑tle nearer, and believe your own Experience; and if after a thorow Knowledge of God, and a real Acquaintance with him, you can ſay that his Favour is not to be ſought after, his Love not worth the deſiring; why then I have done, I have no more to ſay. I am ſure if God were, as the Devil and the World repreſent him to be; in ſo many thouſands of Years, among ſo [68]many thouſands and millions that have been ac⯑quainted with him, and enter tained by him, ſome of them would have complained before this, we ſhould at one time or other have heard ſomething againſt him. Now I challenge all the World to produce me but an experienced ſolid Saint, that when he acted like himſelf, and after he had been in the Company of God, and had been feaſted by him, could ſay that he kept a ſhort Houſe, eſpecially could we but enquire of thoſe that ſit down at his Table, and are always in his Preſence; which of them all have a Word to ſay againſt him? But of that more hereafter. No no, it is in Sinners themſelves, there lies the Fault; they believe the malicious Father of Lyes, they eaſily credit the unexperienced ignorant World: And how little reaſon you have to believe ſo malicious Enemies before the Word of Truth, I leave your ſelves to determine. O why will you take up a Slander againſt your Creator ſo eaſily? Why will you receive ſuch great things wherein your eter⯑nal Welfare is concerned, upon Truſt? Do but ſearch diligently, turn over the Bible, con⯑ſult the Experiences of wiſer Men, and ſee whe⯑ther things be not as I tell you. And how doth the matter ſtand now poor Heart? What muſt the Devil be believed before God? What is God a hard Maſter ſtill? of all the Creatures in the World, ſome of you have little reaſon to ſay ſo. Haſt thou not been fed, cloathed, and delivered a thouſand times by him? Who is it that provided ſo richly for you? Who filled your Barns? Who reſtored your Heatlh at ſuch and ſuch a time, when the Doctor gave you over? Was that one of his Unkindneſſes? Are theſe [69]the things for which you ſlight him? God him⯑ſelf makes a Challenge in Jer. 2.5. What Ini⯑quity have your Fathers found in me, that they are gone far from me, and have walked after Vanity, and become vain? Neither ſaid they, Where is the God that brought us out of the Land of Egypt, and led us through the Wilderneſs, through a Land of Deſert and Pits, through a Land of Drought, and of the Shadow of Death, where no Man dwelt: And I brought you into a plentiful Country, to eat the Fruit thereof, and the Goodneſs thereof, and yet you know not me, faith the Lord. Was there ever ſuch Ingrati⯑tude heard of? Paſs ye over the Iſles of Chittim, and ſend unto Kedar, and conſider diligently, and ſee if there be ſuch a thing: Hath a Nation changed their Gods? But my People have changed their Glory for that which doth not profit. And what ſay'ſt thou, O un⯑grateful Iſrael? Have the Heathens more reaſon to cleave to their Idols? Are the Pagans more be⯑holding to their Stocks and Stones than thou art to the living God? And now what haſt thou got by all this? Haſt thou increaſed thy Riches? Are thy Barns more full of Gorn? Are there ever the more Cattel in thy Paſtures? Are thy Preſſes more full of Grapes? Art thou not now grown poor? Is not the Heaven become as Braſs, and the Earth as Iron? Do not thy Cattel groan for want of Food? Are not thy Vines and Fields grown barren? Why, you may thank your ſelves for all this; you did not know when you were well. Return therefore, O backſliding Iſrael, and [...]hou ſhalt know the Difference between my Ser⯑vice, and the Service of Devils, Jer. 2.30, 31. [...]et me therefore again plead with thee, O God⯑ [...]eſpiſing Sinner. If for all this thou wilt not be [70]perſwaded, let me expoſtulate the Caſe with thee, as God did with Iſrael. Did not God bring thee into a World every way furniſhed for thy Uſe? Hath he not ſubjected the Creatures of the World to thee? Who waters thy Fields out of his Trea⯑ſuries? Who opens the Clods of the Earth, and ſends thee out of his Store-houſe Proviſions Year by Year? What would quickly become of thee, if thou hadſt not a freſh Supply from him every Year, nay, every Moment? Oh! is this his Un⯑kindneſs for which thou hateſt him? And is it for this that thou haſt ſuch ſower Thoughts of him? And if all this were too little, he would do greater Things than theſe: Hath he not ſent his Son out of his Boſom? Doth he not offer thee Heaven and Glory? What canſt thou in reaſon ask, that is good for thee, that he would deny thee, if thou wouldſt but be acquainted with him? And if this be an unkind Friend, I do not know who is kind; if this be not Love, I know not what is. What could he have done more to expreſs his Love to the World than he hath done, Iſa. 4.4. Ask David what he thinks of God, he was well acquainted with him, he dwelt in hi [...] Houſe, and by his Good-will would be never ou [...] of his more immediate Preſence and Company Enquire, I pray, what he found amiſs in him [...] that you may know his Mind the better, he hath left it upon Record in more than one or two Pla⯑ces, what a Friend he hath had of God, Pſal. 16.6 The Lines are fallen to me in pleaſant places: yea, have a goodly Heritage. Why, what is that you boaſt of ſo much, O David? have not others ha [...] Kingdoms as well as you? No, that's not th [...] thing, a Crown is one of the leaſt Jewels in [...] [71]Cabinet, The Lord is the Portion of mine Inheritance, and of my Cup. So in Pſal. 23. quite through. Nay, doth he not ſometimes come out and becken to the poor beggerly ſtarved World, to come and eat their fill of the ſame Diſh; O taſte and ſee that the Lord is good, Pſal. 34.8. If you will give any Credit to his Word, he will tell you, No Friend like to God, Pſal. 73.25, 26, 27, 28. Whom have I in Heaven but thee? and there is none in Earth that I can deſire beſides thee. My Fleſh and my Heart faileth, but God is the Strength of my Heart, and my Portion for ever. For, lo, they that are far from him ſhall periſh: Thou haſt deſtroyed all them that go a whoring from thee; but it is good for me to draw near to God. Let others think, or do as they pleaſe, as for him he values the Light of God's Countenance a⯑bove Corn, and Wine, and Oyl, Pſal. 4.6, 7. 1 John 3. 1. Cant. 1.4. And what ſayſt thou now poor Creature? Art thou ſtill of the ſame Mind? Wilt thou have God for thy God and Friend, or no? Is he Good and Kind, or not? Is his Favour worth the deſiring and ſeeking after? Pſal. 94.8. Ʋn⯑derſtand O ye bruitiſh among the People, and ye Fools when will ye be wiſe: If God himſelf may not be believed, if David his Servant may not be credi⯑ted, hear what one of your Brethren, a Heathen I mean, ſaith in this Caſe. I ſhall tranſlate his Words into Engliſh; they are as follows, The Goodneſs and Providence of God to Man is ſo great, that if he were well in his Wits, he would do nothing publickly or privately, but praiſe God, and ſpeak well of his Name, Ar. Epic. l. 1. c. 16. Doth it not become Man, while he is Plowing, and Digging, and Eating, &c. to be Singing, Great is that God that hath given us Land to Till, Inſtruments to work [72]with; great is that God who hath given us Hands and Feet, and other Members; above all, that he hath gi⯑ven us an underſtanding Soul? And ſeeing moſt Men are blind in theſe things, is it not fit that ſome that are more wiſe and able ſhould publickly praiſe God for all theſe Things? And now I am a lame old Man, but Partaker of Reaſon, God is to be praiſed by me, this is my Work, and this I will do, and I will not leave this Station as long as I live; and I wiſh that all the World would joyn with me in ſinging a Song of Thankfulneſs to this good God. Hear what a Teſtimony he gives of the Goodneſs of God; Hark how he invites you to joyn in that ſweet Conſort of Singing Praiſes to your Maker; hark at what a rate he talks, that never read a Bible, or heard of a Chriſt, or knew what this Acquaintance with God that I am ſpea⯑king of, meant; how bravely doth he ſet out the Goodneſs of God? What ſay you? Will you yet be perſwaded to think well of God? Methinks I am loath to ſee my good Maſter thus ſlighted and undervalued; methinks it grieves me to ſee thee too, ſo fooliſhly to refuſe ſuch an Offer. I ſhall conclude what I have to ſay upon this Head, with another notable Expreſſion of the ſame Divine and God-admiring Stoick, Idem, c. 6. If Men would ſtudy the Nature of Things, and had but grateful Minds, they might ſee Cauſe ſufficient to praiſe God from every Creature in the World. It is not there⯑fore becauſe God hath no Goodneſs or Beauty in him, that Men do no more earneſtly deſire Ac⯑quaintance with him; but becauſe their Eyes are ſhut, or they look upon him through a wrong Perſpective. This is the firſt Qualification of this Friend, which may commend his Acquaintance [73]to you, that he is the moſt loving and good Friend.

Secondly, He is a moſt comfortable Friend. It is a vulgar, and yet a dangerous Errour, which the Devil would fain keep up the Credit of, That a Religious Life, is a ſad, melancholy, penſive Life; and that upon our Acquaintance with God, we muſt bid an everlaſting Farewel to Joy, Plea⯑ſure, and Comforts. And is it true, that a Chri⯑ſtians Life is ſo uncomfortable a Life? What then doth David mean to take his Harp ſo oft in his Hand? What makes him ſo frequently to warble out thoſe melodious Notes? How ſel⯑dom is his Viol out of tune? Why is he ſo oft Singing and Rejoycing? Read the laſt Pſalms at your leiſure, and then tell me, whether that be the Language of a ſad, mournful, melancholy Man? Do you never hear him ſpeak of God, his exceeding Joy? Doth he not tell God plainly ſometimes, that he can ſcarce reliſh any thing but that which comes from his Table? Nothing elſe can comfort him. Hence it is in Pſal. 119.76, 77. that he puts up this earneſt Requeſt to God; Let, I pray thee, thy merciful Kindneſs be for my Comfort. As for his part he could take comfort in nothing below that, and that was it that the Lord had graciouſly promiſed to feed his Servant with, as [...]ong as he lived; whereupon he urges God with his Promiſe, According to thy Word unto thy Servant. And that none might think this to be only God's [...]ommon Kindneſs that he means, he adds, Let by tender Mercies come unto me, that I may live. God's common Mercies would not ſerve his turn, [...]hat was a Diſh that the World fed upon as well the; if he might not have theſe ſweet Dainties, [74]peculiar, ſpiritual, fatherly Mercies, he could not live, he ſhould even pine away for Hunger. Wherefore he ſaith a little after, That his Soul did even faint for God's Salvation. And the Soul that hath had a full Meal here; O how is it raiſed? How doth it cry Roaſt-meat, Cant. 4.1. The King hath brought me into his Chambers; and what had you there? Nay, that's more than the Soul can expreſs; only this ſhe can ſay, The taſte of that Mercy, ſhe hopes to keep in her Mouth for ever; ſhe ſhall remember his Love more than Wine. Nay, ſo comfortable a Friend is God, that thoſe who have an Intereſt in him can rejoyce in ſuch times, when others would be weeping and wringing their Hands. God's Company is ſo refreſhing, that it turns a Priſon into a Palace; it brings Joy and Pleaſure into a Dungeon. Stand forth O ye ſuf⯑fering Saints, and ſpeak your Experiences; the World objects your State to us as a ſad State, and they think you have good reaſon to accuſe God, and if any have any thing to ſay againſt the Com⯑fortableneſs of a Religious Life, and this Friend, it is you. Well then, will you promiſe, O Sin⯑ners, to ſtand to the Judgment of the greateſt Sufferers. We will enquire of them that have been ſawn aſunder, tormented, roaſted for God's Sake; look into that little Book of Martyrs, and you ſhall find, as uncomfortable as their Stat [...] was, yet they would not accept of Deliverance, none of them all that would open his Mouth a⯑gainſt this Friend for all this. What ſay you O Paul and Silas, now your Backs are raw, and your Feet are in the Stocks? Their Singing ſpeaks ſignificantly enough for them that they were not over ſad; and they are ſo buſie in crying Hallelu⯑jahs, [75]that they can't attend to give an Anſwer to ſo ſorry a Queſtion. What ſay the Martyrs out of the Flames? Doth not their Love burn as hot then as ever? Did ever any of them from Abel to the laſt that ſuffered in Chriſt's Cauſe, ſay, that God was an uncomfortable Friend? Do not all the Children of Wiſdom from firſt to laſt juſtify Wiſdom, and ſay, That all her Ways are Ways of Pleaſantneſs, and all her Paths, Peace? Of thoſe that have God for their Friend and know it, bring me any of them all that complain of God. How doth he come and chear them up when all the World is againſt them? John 16.33. What made that Holy Man in Pſal. 23. ſay, That though he ſhould walk through the Valley of the Shadow of Death be would fear no Evil. What, not fear then? Why what Friend is it that keeps up your Spirits? that bares you Company in thoſe black and diſmal Regions; he will ſoon tell you God was with him, and in thoſe ſlippery Ways he lean'd upon his Staff, and theſe were the Cordials that kept his Heart from fainting. I challenge all the Gal⯑lants in the World out of all their Merry Jovial Clubs, to find ſuch a Company of Merry Chearful Creatures as the Friends of God are. 'Tis not the Company of God, but the want of it that makes ſad. Alas, you know not what their Com⯑forts be; and Strangers intermeddle not with their Joy. You think they can't be merry when their Countenance is ſo grave; but they are ſure you can't be truly merry when you ſmile with a Curſe upon your Souls. They know that he ſpoke that Sentence who could not be miſtaken, Prov. 14.13. Even in Laughter the Heart is ſorrowful, and the end of that Mirth is Heavineſs. Then call your Roaring, [76]and your Singing and Laughter, Mirth; but the Spirit of God calls it Madneſs, Eccl. 2.2. When a Carnal Man's Heart is ready to die within him, and with Nabel to become like a Stone; how chear⯑fully then can thoſe look that have God for their Friend! Which of the Valiant ones of the World can outface Death, look joyfully into Eternity? Which of them can hug a Faggot, and embrace the Flames? This the Saint can do, and more too, for he can look infinite Juſtice in the Face with a chearful Heart, he can hear of Hell with Joy and Thankfulneſs, he can think of the Day of Judg⯑ment with great Delight and Comfort. I again challenge all the World to produce one out of all their Merry Companies, one that can do all this; Come muſter up all your Jovial Blades together; call for your Harps and Viols, add what you will to make the Conſort compleat: bring in your richeſt Wines; come lay your Heads toge⯑ther, and ſtudy what may ſtill add to your Com⯑fort: Well, is it done? Now come away Sinner, this Night thy Soul muſt appear before God. Well now, what ſay you Man? What, doth your Courage fail you? Now call for your merry Companions, and let them chear thy Heart. Now call for a Cup, a Whore, never be daun⯑ted Man; ſhall one of thy Courage quail, that could make a Mock at the Threatnings of the Al⯑mighty God? What ſo Boon and Jolly but now, and now down in the Mouth? Here's a ſudden Change indeed! Where's thy Merry Companions, I ſay again? All fled! Where are thy darling Pleaſures? Have all forſaken thee? Why ſhould⯑eſt thou be dejected, there's a poor Man in Rags that's ſmiling? What, art thou quite bereft of [77]all Comfort? What's the Matter, Man? What's the Matter? There's a Queſtion with all my Heart, to ask a Man that muſt appear before a God to Morrow Morning. Well then, it ſeems your Heart miſgives you; what then did you mean to talk of Joy and Pleaſures? Are they all come to this? Why, there ſtands one that now hath his Heart as full of Comfort as ever it can hold; and the very Thoughts of Eternity, which do ſo daunt your Soul, raiſe his; and would you know the reaſon? He knows he is going to his Friend, nay, his Friend bares him company tho⯑row that dirty Lane. Behold, how good and how pleaſant a thing it is for God and the Soul to dwell together in Unity! This 'tis to have God for a Friend. O Bleſſed is the Soul that is in ſuch a Caſe; yea, Bleſſed is the Soul whoſe God is the Lord, Pſal. 144.15. Pſal. 69.15, 16. 2 Cor. 1.3. John 14.16. Iſa. 51, 11, 12. Neh. 8. 10. Pſal. 30.5. Pſal. 43.4. Prov. 14.10. Iſa. 29. [...]9. Rom. 14.17. 1 Pet. 1.8. Nay, David when [...]he ſeem'd to be ſomewhat out of tune, leaves this upon Record as undoubted Truth, Pſal. 13.1. That God is good to Iſrael, even to ſuch as [...]re of a Clean Heart; Let the Devil and his In⯑truments ſay what they will to the contrary, I will never believe them; I have ſaid it before, and I ſee no reaſon to reverſe my Sentence; Tru⯑ [...]y God is good. Though ſometimes he may hide [...]is Face for a while, yet he doth that in Faith⯑ [...]ulneſs, and Love; there is kindneſs in his ve⯑ [...]y Scourges, and Love bound up in his Rods; he [...] good to Iſrael: do but mark it firſt or laſt, The [...]ue Iſraelite in whom there is no Guile, ſhall be re⯑ [...]eſhed by this Saviour. The Iſraelite that wreſtles [78]with Tears with God, and values his Love above the whole World, that will not be put off without his Father's Bleſſing, he ſhall have it with a Wit⯑neſs; He ſhall reap in Joy, though he may at preſent ſo [...] in Tears: Even to ſuch as are of a clean Heart. Th [...] falſe hearted Hypocrite indeed that gives God only his Tongue and Lip, Cap and Knee, but re⯑ſerves his Heart and Love for Sin and the World that hath much of Complement, but nothing o [...] Affection and Reality; why, let ſuch a one never expect, while in ſuch a State, to taſte thoſe re⯑viving Comforts that I have been treating of while he drives ſuch a Trade, he muſt not expect much of God's Company; but of that hereafter. What a Charge doth God give to his Miniſter to keep up the Spirits of his People. Comfort y [...] comfort ye my People, ſaith their God, ſpeak [...] comfortably to Jeruſalem. It's a groſs Miſtake, [...] think that God loves to ſee his, drooping an [...] hanging down their Heads; no, no, he counts [...] his Honour to have his Servants chearful. [...] why then ſhould any of the precious Sons an [...] Daughters of Zion walk up and down, as if the [...] Friends Company were not ſufficient to ſola [...] them, even in the loweſt State that a Child [...] God can be conceived to be in. While you thi [...] God is honoured by you, you can't imagine wh [...] wrong you do him. The World ſtands by a [...] looks upon you, the Devil bids them look [...] ſtill, and asks them, how they like ſuch a du⯑piſh Life, and the Service of ſuch a Maſter, [...] whoſe Servants and Friends lead ſuch a dolef [...] Life. Stay, hold there Satan, that's a Lye, a [...] a loud one too; there are and have been thouſan [...] of God's Children that have lived, as it were [79]the Suburbs of Heaven, while they have been up⯑on Earth; many thouſands there have been, that have ſpent their Days in true ſolid Joy and Peace; many that have gone from one Heaven of Com⯑fort here, to another of Glory and Comfort in that other World. As I ſaid before, ſo I ſay a⯑gain, It is not the Company of God, but the want of it, makes thoſe ſad which you ſee ſo; beſides, let me tell you, Tears and Joy are no way inconſiſtent. It may be alſo thoſe Tears, that ſad Countenance may be for thy ſake; when he ſees what Comfort thou deſpiſeſt, and knows what a God, what a Friend thou refuſeſt, he can't but weep; it's no Rarity for the People of God in the midſt of their ſpiritual Enjoyments to pity poor fooliſh Sinners, that ſlight thoſe things which they know to be ſo refreſhing: Thus Da⯑vid did when his Heart was ſolaced with the love of God, when his Soul was ready to be o⯑ver-burdened, over-powered with the abundant incomes of God's Kindneſs, he can't but with Grief and Pity think of their State, who have nothing to live upon but Husks, whil'ſt he feeds thus high. O let my Soul be but acquainted with God, let me but taſte more of thoſe true Com⯑forts, drink of that River of Pleaſures that is at his right Hand, and then I could ſpare theſe low⯑ [...]r ſenſual Pleaſures, then I ſhould ſcarce envy [...]ie moſt merry ranting Blades their Comforts; I will not ſay, but then I ſhould with Sorrow think of their Wants. It was ſpoken by Galeacius Ca⯑ [...]xiola, one that ſometimes had none of the leaſt [...]hares of worldly Enjoyments, and might have [...]ad more, could he have diſpenſed with the Ab⯑ [...]ence of this Friend, could he but have been wil⯑ling [80]to have wanted thoſe ſpiritual Comforts Let him periſh that values not one Hour's Communion with God, and the Comforts of a Divine Life, abov [...] all the Pleaſures and Comforts that the Earth can af⯑ford. Give me ſuch Comforts, ſuch a Friend whoſe Smiles may refreſh me upon a Death-bed whoſe Preſence may revive me when nothing elſe can. Naturaliſts tells us of a Bird call'd Chara⯑dius, that being brought into the Room where [...]ny one lieth ſick, if he look upon the ſick Perſon with a fixed Eye, he recovereth, but if he tur [...] away his Eyes, the Perſon dies. It is true, I am ſure, of this Friend, in whoſe Favour is Life, and in whoſe Frowns there is Death. [Ar Epie, l. 3. cap. 24.] Can you help me to ſuch a Friend (may all ſay with as good Reaſon as he) that [...] keep me from all Fears. O for ſuch a Friend This is inſtead of all Pleaſures to me, to thin [...] that God is my Father, and to know that I have loved and obeyed him to the utmoſt of my Pow⯑er, not only in Words but in Deeds; this, this is the Pleaſure, here's a Friend indeed. No [...] what do you ſay to all this, is God to be deſired Is his Acquaintance to be ſought after? Can ſuch a Friend be too much valued? The Truth of it is I would not give a Ruſh for any of your Comfort [...] which come not from a Senſe of our Intereſt i [...] Chriſt, and which have not a ſolid Foundation Scripture Conſolations. It is not he that ſmiles but he that can look up to God as his, and loo [...] into his Soul, and ſee things there in a goo [...] Compoſure, and kept in a chearful Subjection to his Maker and Redeemer; this, this is the State here dwells Joys and Comforts that deſerve ſu [...] a Name. This lower Region ſometimes is ſtor⯑my, [81]but above there is a conſtant Calm. Sen. And is God ſtill to be ſlighted? Are his Favours, is his Acquaintance little worth? I know you can't be an Enemy to Comforts and Joys; why let me tell you, here's the Well of Conſolation, here's the Fountain, and all other Joys which are drawn out of the Ciſterns will e'er long be dry. Come away therefore, poor Soul, and do not refuſe ſuch Joys as all the Carnal World can't parallel for their Hearts. And this is the next Motive, taken from the Conſideration of the Nature of this Friend, which I would perſwade you to get acquainted with.

Firſt, He is a loving and kind Friend.

Secondly, He is the moſt chearing, comforting Friend.

Thirdly, He is the moſt able and powerful Friend. He hath all Power in his Hand; and as long as he is but thy Friend, who e'er is thy Foe, thou ſhalt never be over-power'd, never be cruſh⯑ed. Thou may'ſt challenge all the Devils in Hell, and all his Inſtruments upon Earth to do their worſt, God is on thy ſide, thou needſt not fear. Thou art in thy ſelf a poor weak Creature, eaſily conquered and broken by a thouſand Enemies; but if thou haſt a God to fly to, thou alſo mayeſt ſing as well as thoſe did, Iſa. 26.1. Thou alſo haſt a ſtrong City, Salvation hath God appointed for Walls and Bulwarks. Thy Enemies may rage indeed, they may threaten, but that's all; the Dogs may bark, but they cannot bite. Should all the Kings of the World muſter up their Forces, and be led in⯑ [...]o the Field by that great and politick Warrior, [...]he Prince of Darkneſs; ſhould they all reſolve they will ſit down before this City and block it up; [82]ſhould they raiſe their Engines, and mount their beſt Artillery; ſhould they diſcharge their migh⯑ty Volleys; ſhould they reſolve to proſecute their helliſh Deſigns to the utmoſt, and attempt to ſtorm this City, may not the Inhabitants ſit down with ſcorn, and pity them which are ſo prodigal of the Blood of Souls; would it not be as fruitleſs a Project, [...] if they ſhould endeavour to ſcale the Clouds, and to pluck the Sun out of the Firma⯑ment, and to Dethrone the Almighty? For God himſelf is in the midſt of her; and if Omnipo⯑tence can protect her, if Salvation it ſelf can ſe⯑cure her, ſhe need not be afraid; every Denizen in that City hath an Intereſt in that great General the Lord of Hoſts, who can muſter a thouſand thouſand Soldiers at a moments warning; and if they be too few, he hath ten thouſand times ten thouſand at his Command, all of them expert Warriors, and able to lead an Army; the leaſt of them with the General's Commiſſion would not turn his back to the greateſt Force that all his Enemies can poſſibly raiſe; how ſafe then muſt he be that hath ſuch a Guard? How unlike is he to be overcome that hath ſuch a [...] Defence? The Gates of Hell ſhall never prevail againſt him. The God of Heaven is on his ſide, the Almighty is up in Arms in his Defence, the Lord of Hoſts is for him. It is he that made proud Pharaoh to ſtoop, it's he who made a Path for his in the midſt of the mighty Waters, it's [...] who led his by the Hand of Moſes and Aaro [...] through the Red Sea, it's he who look'd th [...] Egyptians into Confuſion, and made their Cap⯑tains and Princes to quake, who died the Se [...] again with the Blood of thoſe cruel Oppreſſors [83]This is our God in whom we have truſted, this is he who is able to ſave to the uttermoſt thoſe that come under the Shadow of his Wings for ſhelter. O who would not love thee, O God, who that knows thee, would not be willing to have ſuch a Friend, in whoſe Court there is ſure Protection from all the Sons of Violence, none of his Favourites need fear an Arreſt, Pſal. 27.3, 4. The Lord is my Light and my Salvation: of whom ſhall I be afraid? The Lord is the Strength of my Life; whom ſhould I fear? When the Wicked, even my E⯑nemies and my Foes came upon me to eat up my Fleſh, they ſtumbled and fell: though an Hoſt ſhould en⯑camp againſt me, my Heart ſhall not fear: though War ſhould riſe againſt me, in this will I be confident. No wonder then that he counts it infinitely for his Intereſt, to keep his League with God; no marvel he counts this his beſt hold, his one thing neceſſary, ver. 4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the Houſe of God all the Days of my Life, to behold the Beauty of the Lord, and to enquire in his Temple; for in the time of Trouble he ſhall hide me in his Pavil⯑lion, in the ſecret of his Tabernacle ſhall he hide me, he ſhall ſet me up upon a Rock: and now ſhall mine Head be lifted up above mine Enemies round about me. It was a Heathen that ſaid, There is no ſtronger Forti⯑fication than the Love of the Citizens, Seneca. He had ſpoke to much better Purpoſe, and more Truth, had he ſaid, There can be no ſurer Fortifica⯑tion than the Love of God. Hear how the Apoſtle boaſts, when he is quartered in this Garriſon; I can do all through Chriſt that ſtrengtheneth me; yet not I, but Chriſt that dwelleth in me. O how ſafe muſt he needs be that hath Almighty Power for [84]his Guard: And this is the Condition of every Soul that hath Acquaintance with God; he hath an able Friend: behold him marching out in Ma⯑jeſty, and challenging all the World to compare with him, Iſa. 40.18, &c. To whom will ye like God? or what Likeneſs will ye count unto him? Wh [...] among the Sons of the Mighty dare ſhew his Head whe [...] he appears? Who is there that is a Match for him [...] where is the Man that thinks himſelf able to grapple with the Almightty? Stand forth thou valiant Cham⯑pion, gird up thy Loyns like a Man, and ſhew thy Pow⯑er and Majeſty: haſt thou an Arm like God? or canſt thunder with a Voice like him? Deck thy ſelf now with Glory and Excellency, and aray thy ſelf with Majeſty and Beauty, caſt abroad the Rage of thy Wrath, and behold every one that is proud, and abaſe him; look on every one that is proud and bring him low, and tread down the Wicked in their place, hide them in the Duſt together, and bind their faces in ſecret: then will I confeſs unto thee, that thine own Right Hand can ſave thee. Alas the poor Worm ſhrinks, the Thunder of God's Voice makes him tremble, one glance of his Glorious Face makes daring Man to eat his Words, and quake. You ſee then, O Sinner, how they are like to fare that enter into the Liſts a⯑gainſt him, and ruſh upon the thick Boſſes of his Buckler. Chear up, O Chriſtian, the very Looks of thy Captain will make thine Enemies like dead Men. Thou canſt never be brought into ſuch a Condition, as that thou ſhalt be beyond the Help of him whoſe Power is Infinite. Who would have thought but that Iſrael was a Loſt People, when Pharaoh was behind them with a huge Ar⯑my bravely Harneſſed, and the Sea before, Moun⯑tains, Deſerts and Enemies on each ſide of them? [85]And yet even then the Lord lets Iſrael and Egypt too know what it is to have a Living God for them. In what a low Condition were the People of God in Haman's time, when that wicked Decree was paſſed, and they look like them whom it was next to impoſſible to ſave: and yet their mighty Friend did deliver them from that Death too. Time would fail me to ſpeak of the famous Acts of his Power and Might, in delivering the Three Children, Daniel, and many others, who through Faith in this Friend, and with his Aſſi⯑ſtance have ſubdued Kingdoms, and wrought Wonders. This 'tis to have God for a Friend! He it is who can ſhake Rocks, and remove the Mountains out of their Places; he it is that can ſet the Stars in aray, and make them to ſight his Bat⯑tels againſt the Wicked; it is he that can ſoon cool the Courage of daring Sinners, that venture to ſtrike at him through his People's Sides. If the proudeſt of them all ſay, Who is the Lord? it may be a company of Frogs, or Flies, or Lice, ſhall take up his Quarrel, and ſay, Who is that bold Sinner that durſt make ſuch a Challenge: behold, we are here to anſwer him. Should God but alarm his ſtouteſt Enemies with but ſuch Forces as he raiſed ſometimes in the like caſe, Joel 2.6. How would their Faces gather blackneſs, and their Joints be unlooſed? Was not that blaſpheming Prince that asked, Who was that God that could deliver out of his hands? ſoon anſwered with a Vengeance: Who ever hardened himſelf againſt him and proſpered? or any to oppoſe him or his, is for a Worm to contend with a Giant, for Thorns and Straw to [...]ight with the Flames. David knew what Friend [...]e had for his Second, when he fought a Duel with [86]that monſtrous Philiſtine. Is not all this enough to prove the Power of God, whom I would commend to weak Man for a Friend? And that which puts Life into this Motive, all this Power of God is employed for the People of God, and upon their Reconciliation with God, it is all engaged for their Security, Pſal. 84.11. The Lord God is a Sun and a Shield, &c. And he that hath this Shield, may laugh at the ſhaking of the Spear. And what ſay you now to ſuch a Friend; would it not be good fighting under ſuch a Banner, where one ſhould be ſure never to be conquered? Though the Coaſts be now clear, as you think, and the Enemy hath not taken the Field; but what if he ſhould what force haſt thou to reſiſt him? Haſt tho [...] Strength enough of thy own to oppoſe thy God (for I ſhall tell you, that if you look to your Bu⯑ſineſs no better than you have done, you will find him amongſt your Enemies) and art thou able to ſtand it out againſt the Devil and the World? for as fair as they ſpeak you, e'er long you may find to your coſt, they will break their League, and ſide with the ſtrongeſt. And now you that are contented to live without God, that are ſo confi⯑dent of your own Strength, and think you have no need of the Alliance of the Mighty God; be⯑fore you venture thus deſperately into the Field let me requeſt of you to muſter up all the Force [...] and let's ſee their Number and Power, and ſo [...] Acts of their noble Gallantry; let's ſee ſome De⯑monſtrations of your Power, that we may tremble before you, and that we may be induced to be⯑lieve that you are ſtrong enough to look your Ene⯑my in the Face. Canſt thou by thy Power rai [...] ſuch another Building as this is? Canſt th [...] [87]ſpread out the Heavens as a Curtain, or cover the Sun with Darkneſs? Canſt thou call to the Light⯑nings, and will they anſwer thee, and ſay, Here we are? Shouldeſt thou ſpeak to that haſty Cham⯑pion, and command him to ſtand ſtill one quarter of an hour, would he obey thee? Come try thy Strength, and if theſe things be too much, what doſt thou talk of Power? When thou art but a Worm, why doſt thou boaſt, as if thou hadſt more Strength than all the Angels in Heaven. Alas poor—I know not what to call thee, that art not able to deal with a Flye or a Frog, doſt thou think thy ſelf a Match for the Almighty? Well then, is it not good Prudence to agree with the Adverſary quickly, while he is in the way? Will it be counted Cowardize or Folly to ſubmit thy ſelf, when as if you perſiſt, you are ſure to periſh, and if you accept of his Terms, all that Strength of his is yours; and if God be for you, what need you care who is againſt you? Your Enemies may do their worſt, and you laugh at them; they may kill you, but they cannot hurt you. Here, here's the Wiſdom of thoſe the World calls Fools: Epic. Enchirid. c. 79. They ſee Men are weak like them⯑ſelves, and therefore they will make ſure of ſuch a Friend that may ſtand them in ſome ſtead againſt their moſt Potent Adverſaries. And this is ano⯑ther Qualification of this Friend which I would commend to your Acquaintance, he is an able Friend.

Firſt, He is the moſt kind and loving Friend.

Secondly, He is the moſt comfortable Friend.

Thirdly, He is the moſt able and powerful Friend.

[88] Fourthly, He is the moſt active Friend. He is not indifferent whether his Friends ſink or ſwim, neither is he active in his own Affairs, and remiſs and ſlow in theirs; but he minds his Friends and his Acquaintance as himſelf, he concerns him⯑ſelf in their Intereſt, and that to ſome pur⯑poſe. It would be ſad indeed for the People of God, if God ſhould ſtand neuter, when their Affairs are in agitation. But God takes up their Intereſt, and makes it his own; they have com⯑mitted Themſelves and their All to him, and he will not ſee them wronged. His Eye runs up and down through the whole World, to ſhew himſelf ſtrong on the behalf of them that fear his Name; he keeps conſtant Watch and Ward about his: and he that can injure any of his out of his Sight, ſhall go unpuniſhed, Iſa. 27.3. The Lord ſpeaks this concerning his dear ones, under the Metaphor of a Vineyard, and doth this great Husbandman neglect his Vine⯑yard? Doth he not dig, manure, and ſtone it, and keep out the wild Boar and Foxes; doth he not prune it, and tender it charily? I the Lord do keep it, none ſhall come into it to gather the Fruit of it without my leave, I will water it every moment. So that you ſee what Pains God takes for his. They that dare to engage any of God's Dar⯑lings, ſhall have enough of it before they have done: whoſoever they be that do any of his wrong, ſhall ſoon know to their coſt, that they had an active Friend that will not let their Injuries paſs over unobſerved. Do not think that God ſtands by all this while looking on like an idle Spectator; do you believe that he ſits in Heaven, and looks down upon the Earth for nothing? no, [89]his Deſigns are carrying on apace, and God can make Haman hold Mordecai's Stirrup, and lead his Horſe for him, and to proclaim the high Reſpect that the great King of Heaven hath for him; I mean, make the greateſt of his Peoples Enemies do that which ſhall at the long run, promote the real Intereſt, Comfort, Honour and Peace of his People. Be not deceived, O Sinner, that ſiteſt, and talkeſt, and acteſt, thou thinkeſt without Controle, thou ſpeakeſt againſt no ordinary Per⯑ſons, not thy Brother, but God's Friends, His Anointed Ones, for whoſe ſake he hath rebuked Kings. And becauſe God doth not preſently brandiſh his glittering Sword, and ſheath it in thy Bowels; therefore thou thinkeſt him to be like thy ſelf, a Hater of them; but know this for a certain, that their God whom they ſerve, their God whom they love, he can and will deliver them; he that ſits in the Heavens laughs, and the Lord hath all their Enemies in Deriſion: and they themſelves ſhall e'er long prove the Truth I am now affirm⯑ing, that the Saints Friend is an active Friend. Sinners and Saints too ſhall both e'er long know that God doth his Work quick enough. What ſpeedy Diſpatch doth God make when he begins to avenge the Quarrel of Zion? And nothing in the World doth provoke Divine Juſtice to ſhew it ſelf with a Witneſs, as the unmerciful Oppreſ⯑ [...]ing of his People. When God comes to deal with Babylon, and all her Upholders, what ſhort work [...]oth he make of it? Iſa. 47. It was ſo before, and [...] will be ſo again, Rev. 18.8. Her Plagues ſhall [...]me upon her in a moment, even then when ſhe thinks [...] ſelf moſt far from Danger, when ſhe talks of ſit⯑ [...]ng like a Lady for ever, and reckons upon Ages, [90]God ſoon confutes her. Let the Enemies of God People, whoever they be, look to it, if they who they oppoſe be of the Seed of the Jews, [...] Friends of God, before whom their Predeceſſor in all Ages have fallen, they ſhall not ſtand When God begins he will go through ſtitch, [...] will make ſhort work of it. When the Iniqui [...] of the Amorites is full, when the ſet time to de [...] ⯑ver Zion is come, then, then you ſhall ſoon [...] Zion hath an active Friend; The Lord will roar [...] of Zion, and make the Beaſts of the Foreſt to tre [...] ⯑ble. Therefore in the Faith of this, the Virg [...] Daughter of Zion can deſpiſe her Enemies, [...] can laugh them to ſcorn: The Daughter of Je [...] ⯑ſalem can ſhake her Head at them, and ſay, Wh [...] haſt thou reproached, blaſphemed, and againſt wh [...] haſt thou exalted thy Voice, and lift up thine Eyes even againſt the holy one of Iſrael, Iſa. 37.22. [...] God ever come too late to help his? Did he ev [...] ſtay too long to do them any good? Haſty unbe⯑lieving Man may think ſo, but the wiſeſt kn [...] God's time is time enough; make ſure of th [...] Friend, and you will find it: God ſo works the dark, and we ſee him not, his Paths are the deep Water, and we behold not his Step his Ways are ſometimes in the Clouds; but [...] for all that the Wheels of his Chariot run ſw [...] ⯑ly. How long was it after Rab-ſhakeh's Blaſphe [...] before his Hoſt was diſcomfited by an unſeen Po [...] ⯑er? How long doth Pharaoh oppreſs Iſrael bef [...] he knows that God ſaw it? How long was it [...] fore proud Haman tumbled after the hatching deviliſh Decree? How long is it after [...] ſtaying of the Witneſſes that their Murderers gin to quake? What a while is it many times [91]fore an earthly Friend (eſpecially if there be any Inequality or Decay in their Eſtates) be brought to act with any Life for his Friend, when it will ſtand him in ſome Trouble, Hazzard, and Coſt? Such Friends are Rarities. When you come at Midnight, and ask for to borrow Bread, he is a bed and can't riſe from his Children: and thus he would put you off with ſome lazy Excuſe or other. And if he do anſwer your Deſires, per⯑haps'tis more to be rid of you, than out of true Affection. But when doth God put off his thus? when doth he ſay, I am not yet at leiſure, and I can't yet help you? God doth indeed many times let his ſtay long, as Men count long before he viſibly helps them. But are inviſible Helps to be ſlighted? Is it nothing, that even when he ſeems to delay, that he bares up their Spirits, and makes his People even then to praiſe, love, and rejoyce in him more than they did before; where⯑as others would be curſing and fuming, and let⯑ting fly at God in a time of leſs ſuffering. It is nothing that he ſends his Cordial after Cordial to keep them from fainting? Doth not one Servant or other come from his Houſe Day and Night to comfort them? Doth he not ſend Letters to them, and viſit them by his refreſhing Spirit? Doth he not ſhew them by Faith how things work apace, even when their Enemies little think of it? ſo that they would not change Conditions with the hap⯑pieſt of all their Perſecutors. They know that they have ſuch a Friend that will not be a [...] reſt till he hath brought them ſafe to Heaven; they know that, let the Wind ſit in what Corner it will, it ſhall ſill their Sails, and bring them nearer the Har⯑bour. As little as the World think this Friend of [92]God is minded by him, why, yet for all that, he dare truſt his God with Eſtate, Body, and Soul, and a thouſand times more if he had it; they know in whom they have believed, they underſtand who it is they truſt. Let's ſee any of the Men of the World that count themſelves ſo wiſe in their Choice of a Friend: Let's ſee any of them all that can bring a Friend that hath been ſo active for them as God hath been for his. One hath choſen Silver and Gold and a great Eſtate, and ſuch a one in the World's Kalender is writ down for one of the Wiſeſt in his Choice. Well, let's ſee now what this Friend can do for you; your Body is upon the Rack, your Hands are weak, your Legs tremble, your Stomach fails, your Sleep de⯑parts from you; where now is your Friend, call for him ſpeedily, come let's ſee now if he be a Friend indeed, let's ſee it. Can he give you one Hours Sleep? Can he help you to one Moment's Eaſe? Can he give you no Refreſhment, no Help? Take him, lay him by you on your Bed; O it is ſo hea⯑vy I can't endure it: lay it in your Boſom; O I can't breath for it; take it away, take it away, it will not do. Why, Sir, do you know what you ſay? It is your old Friend, which you valued above God himſelf, it is as a Bag of Gold; I know it, I know it, but it preſſes me down, it's ſo heavy I can't bare it, away with it, away with it: and is this the Friend that you prized ſo ve⯑ry highly, is this all the Kindneſs that he hath for you now. Is this all the Help that he can give you at ſuch a time, when a Friend ſhould ſtand one in ſome ſtead? And who would truſt ſuch a Friend? Were you not told as much long ago, how you ſhould be ſerved at laſt? Would [93]God, think you, have done no more for you, if you had valued his Acquaintance as much as you did Gold and Silver? Try once more what your Friend will do for you; pray him now, if ever, to ſhew himſelf a Friend. Cry aloud, Sir, he is your God, your Friend, either he is Talking, or he is Purſuing, or he is in a Journey, or per⯑adventure he ſleepeth and muſt be awaked, 1 Kings 18.27. but will not hear; can he not help? Well then, at laſt be wiſe, and truſt him no more, make a better Choice before you are quite ruined; chooſe a Friend that can do ſomething for you, for I perceive he that you truſted ſo much can't. What ſay you to one that is never well (with Reverence be it ſpoken) but when he is doing ſome Kind⯑neſſes or other for his? It's he who was projecting great Things for his Friends before they had a Be⯑ing; it is he who will, e'er long, do Wonders for them, who ſeem to be forgotten, the Dead I mean; he will gather up their ſcattered Bones, and reſtore that Fleſh which the Worms had de⯑voured; it is he, who will in the twinkling of an Eye, raiſe, or change theſe vile Bodies, and make them like the glorious Body of his Son; it is he who will acquit you againſt all the Accuſations of the Law, Conſcience and the Devil; it is he that will ſet a rich Crown upon your Head, the leaſt Jewel in which doth ſparkle more than all the Diamonds in the World; and before all this, it is he that doth infinitely concern himſelf in all thy Affairs; not a Kindneſs done for thee, but he will reward; not an Injury but he obſerves; not a Word thou ſpeakeſt, not a good Thought thou thinkeſt, not an Action that thou doſt that [...]s good, but he hath a hand in it: and thou ſhalt [94]ſhortly know all this, and wonder that thou ſhouldeſt no more love, admire, and delight in ſuch a Friend, who kept thee Sleeping and Waking, who did all thy Works in thee and for thee, Matth. 25.35. Rev. 2.2. Pſal. 12.5. Pſal. 18.4, to ver. 18. Deut. 33.26, 27. There is no [...] like unto the God of Jeſurun, who rideth upon the Heavens for thy Help, and in his Excellency on the Sky. The eternal God is thy Refuge, and underneath thee are the everlaſting Arms: and he ſhall thruſt o [...] the Enemy from before thee, and ſhall deſtroy them. And this is the next Qualification of this Friend, which may commend him to your Acquaintance. He is an active Friend, he is the moſt kind and loving, he is the comfortable and refreſhing, the moſt able and powerful Friend, the moſt vigorous and active Friend.

Fifthly, He is the moſt humble and condeſcen⯑ding Friend. He doth not ſcorn to be acquainted with the Meaneſt, the Beggar may be as welcome to him as the Prince; the Poor and Rich are all one to him, he is no reſpecter of Perſons. He takes as much notice of Job upon the Dunghil, as David upon the Throne. He knows any of his Friends in Rags, as well as in Silks, in Sheep-skin and Goat-skins, as well as in Scarlet and fine Lin⯑nen. Nay, I may well venture to ſpeak it, ſuch have uſually moſt of his Company. Look up, poo [...] Creature, and conſider what a Privilege the haſt; behold God himſelf, the King of Glory willing to be acquainted with thee; hark, he call thee, the Goſpel is Preached to the Poor, the Great Ones of the World hold Scorn to look up⯑on thee; the Rich diſdain thy Society; Laza [...] is fitter for the Company of Dogs than Dives, [95] [...]e thinks; but it is well for poor Lazarus God is not of the ſame Mind; for when Lazarus is recei⯑ved into the Court, Dives is ſhut out among the Dogs. David doth not like that the Lame and the Blind, and ſuch like Creatures ſhould be in his Palace, none of thoſe muſt dwell in his Zion, but of ſuch as theſe is the Kingdom of Heaven, ſuch as theſe dwell in that Jeruſalem, with ſuch God is and may be acquainted, he doth more fre⯑quently viſit the Smoaking Thatch'd Cottages, than the Gliſtering Courts. Who are the Per⯑ſons that live in Heaven upon Earth? Who are thoſe honoured Ones that are moſt in their Princes Preſence, who have this King's Ear moſt? Are they not ſuch as I have been ſpeaking of? It is their Company that the great God is moſt plea⯑ſed with, he loves to hear their Voice, and ſee their Faces; how is he delighted when he hears a Knot of poor honeſt Souls together, praying and talking of his Excellency, and diſcourſing of the Glory and Beauty of their Noble Lord and friend! He accounts the ſhining ruffling Gal⯑ [...]ants but Rubbiſh in compariſon of theſe: and though now theſe precious Sons and Daughters be [...]rampled under Foot, and counted as Dirt in the [...]treet, yet e'er long the World ſhall know their Worth, when they ſhall ſee them made up among God's Jewels, Mal. 3.16. God hath choſen the poor in the World Rich in Grace. What ſayeſt thou to this, O Poor Man, doth not thy Heart [...]ap within thee for Joy? In this World, if a poor Man have any Buſineſs of Conſequence to do, [...]y Petition to put up, though it be never ſo Juſt, though it be for his Life; yet how difficult a thing it for him to get Audience? How hard is it for [96]ſuch to have Acceſs to their Prince? But lo! here's a Prince that is more above the greateſt Monat [...] in the World, than he is above the meaneſt Wor [...] and yet ſo infinite is his Condeſcention and Good⯑neſs, that the Meaneſt may be admitted into h [...] Preſence and welcome. He will hear their Suits, an⯑ſwer their Requeſts, and be as free with them, and give them leave to be as free with him, as if they were the greateſt Perſons in the World: Are there not many thouſands of poor Chriſtians that ca [...] Subſcribe to this Truth? Are there not man [...] who know not what it is to feed on Dainties, and fare deliciouſly every Day, that have no more than Pilgrims, that upon the matter live from Hand to Mouth, whoſe greateſt Dainties are Brea [...] and Cheeſe, and Small Beer? And yet they com⯑plain not of hard Uſage, they think their Maſter a good Maſter for all this? Are there not many that have no Servants to command, not a Foot [...] Land to Till, no Bags of Money to tell over, n [...] Change of Raiment to put on, and yet for all this are Company for God? Theſe are thoſe that can tell you ſtrange Stories of God's wonderful Kind⯑neſs; they will tell you, at ſuch a time in ſuch [...] Duty the Lord came in and ſweetly revived them at another time he brought them into his Banquet⯑ting-houſe, and his Banner over them was Love at another time he brought them ſome Cluſte [...] from that goodly Vine, and they ſat down un⯑der his Shadow with great Delight, and his Fruit was pleaſant to their Taſte; and on ſuch a Sab⯑bath they were taken into Mount Piſgah, and had a lovely Proſpect of that goodly Land. Who a [...] the Perſons that can ſpeak moſt Experimentall of Communion with God? Alas, alas, few [...] [97]the great Ones of the World know what theſe things mean; nay, the very firſt Step towards Zion, they have not trod, I mean, they know not what Converſion and Regeneration ſignifies; they are as greatly to ſeek here as Nicodemus him⯑ſelf. Not many Noble; O methinks, that Scrip⯑ture ſhould make ſome of the Ungodly Great Ones of the World to quake, as much as that Hand⯑writing upon the Wall did one of their Predeceſ⯑ſors. O the infinite Goodneſs that reveals theſe things to Babes, which are hid from the Wiſe and Pru⯑dent! even ſo Father, for it hath ſeemed good in thy Eyes. O that God ſhould look upon ſuch and ſuch poor contemptible Creatures, and paſs by the Grandees of the World; that ſuch poor Creatures may converſe with his Holy Majeſty every Day, and go as freely and as frequently as to the deareſt Friend in the World, and not be grutched, but the oftener the welcomer. Lift up your Heads with Joy and Thankfulneſs, O ye Poor of his [...]lock; though the Great Ones ſcorn your Compa⯑ny, and diſdain to ſet you with the Dogs of their Plock, though they think it below them to ſpeak to you, much more to converſe with you, yet the mighty God, your great Lord, doth not think it below him to converſe with you. That's a ſtrange Expreſſion, yet he ſpoke it that cannot lye; there⯑fore, O ye humble deſpiſed one, that value the Favour of this Friend above the World, and prize his Loving-kindneſs above Life it ſelf: hear and read it, and make the beſt of it, it's yours, feed upon it, it's a ſweet bit indeed, Iſa. 66.1, 2. Thus ſaith the Lord, Heaven is my Throne, and Earth is my Footſtool; where is the Houſe that ye will build me, and where is the Place of my Reſt? For all theſe [98]things hath mine Hand made, and all thoſe things have been, ſaith the Lord: but to this Man will I look, even to him that is poor and of a contrite Spirit, and trembleth at my Word. I ſhall have occaſion hereafter, a little to open theſe Words under another Head, wherefore I ſhall now but name it. O what Encouragement is here for the moſt deſpicable Creature in the World, that may be as happy in the Acquaintance with God, as the Mightieſt Lord in the World. Here's one that will not be aſhamed to own thee, when others will take little notice of thee. Thou thinkeſt theſe Things ſtrange, it may be, and ſo they be indeed, but yet not more ſtrange than true. It doth not a little engage the Affections of the Meaner Rank, if a Perſon of Quality do but give them a kind Look; eſpecially if they may have freedom of Acceſs to him, O what a Privi⯑lege they count it; but ſuch a one to undertake the whole Managing of a Poor Man's Affairs, for him to come to his Houſe, and to look into his Cupboard, and to take care of ſupplying all his Wants, and coming frequently to him, and Sup⯑ping with him, and he with him, and to make great Proviſion for him, as if he were a Prince; where is ſuch a thing as this heard of? But if ſuch a thing were, it were a light matter in compariſon of what I am ſpeaking? Where do we ever read of a great King ſending Embaſ⯑ſador after Embaſſador to a poor Begger? What Hiſtory doth record ſuch a Story as this, that a great Monarch ſhould make earneſt Suit for many Years together to a worthleſs Slave, that he can hang when he will, that hath not a Rag to her Back, to make her his Queen; this is rare indeed, [99]this is beyond Preſident among Men; but yet it is that which the great God doth not diſdain to do; Nay, let me tell thee, whoſoever thou art re⯑maining in a State of Nature, that readeſt theſe Lines, that at this very time God is doing no leſs than all this comes to for thee; and I in the Name of my great Maſter do come to expoſtulate the Caſe with thee; that God that gave thee thy Breath, and can take it away as ſoon as he plea⯑ſeth; that God that made Heaven and Earth, to whom all Nations of the Earth are but as the drop of a Bucket to the vaſt Ocean, who holdeth the Sea in the hollow of his Hands, that weigheth the Mountains in Scales, and the Hills in a Ballance: that God that hath no leſs than a Heaven to re⯑ward with, and a Hell and everlaſting Flames to puniſh with, he it is, that doth by me be⯑ſeech thee to be reconciled unto him, he it is that would be your Friend, your Acquaintance. O un⯑heard of Mercy! O infinite and unparallel'd Con⯑deſcention! I have oft thought there are two great aſtoniſhing Wonders in the World? The one is God's infinite Mercy and Condeſcention to Rebellious, Apoſtatized Man; and the other is Man's Inſenſibility and Ingratitude; that there needs ſuch a Stir, and ſo many Words to perſwade him to cloſe with this Wonder of Kindneſs, and that ſo very few ſhould be prevailed with. See this ſet forth to the Life in Ezek. 16. Iſa. 1.2, 3. Pſal. 11.3, 4, 5, 6, 7, 8. The Lord is high above all Nations, and his Glory above the Heavens. Who is like unto the Lord our God, who dwelleth on high, who humbleth himſelf to behold the things that are in Heaven, and the things that are in the Earth: he raiſeth up the Poor out of the Duſt, and lifteth the Needy [100]out of the Dunghil, that he may ſit with Princes, &c The Pſalmiſt therefore had no ſmall reaſon to cry out with admiration, Pſal. 8.4. What is Ma [...] that thou art mindful of him, and the Son of M [...] that thou viſiteſt him? What is Man that thou take [...] knowledge of him, or the Son of Man, that thou m [...] keſt account of him? Pſal. 144.3. Job 17.17, 18. What is Man that thou ſhouldeſt magnifie him, and that thou ſhouldeſt ſet thy Heart upon him; and the thou ſhouldeſt viſit him every Morning, and try h [...] every Moment? Behold his Majeſty, and yet how he ſtoops? Nahum 1.4. Pſal. 18. Job, chap 37, 38, 39. Iſa. 40. Pſal. 138.6. Though the Lord be high, yet hath be reſpect unto the Lowly: b [...] the Proud he knows afar off. That which (Senec [...] Epiſt. 17.) the Moraliſt ſpeaks of Wiſdom, may be ſaid of God, Epiſt. 61. It is lawful to come to him without rich Attire and great Attendance; come nakes and you ſhall be as kindly entertained, as if you did ſhine in Cloth of Gold, and were beſparkled with Di⯑amonds. He will not give freer Acceſs to the Rich than the Poor, neither doth he value a Strong Health⯑ful Perſon, before a Sick and Crazie one, a Beautif [...] and Well-trimm'd Gallant, before a Cankered, Old, Deformed Creature. Thus far Seneca and the Scrip⯑ture ſpeak the ſame Language. Neither Job's Boyls, nor Lazarus's Soars, made God keep ever the further off from them. I knew one all of a Scab with the Small Pox, whom this Friend came to viſit, and in that Condition, how many Kiſſes had that ſweet Creature from God? O it would do ones Heart good to have ſuch a Friend! And this is the next Qualification of this Friend which may commend him to thy Acquaintance be thou never ſo Poor, never ſo Vile and Sin⯑ful [101]in thy own Eyes, ſuch as thy ſelf he hath made welcome; and upon his Word, wilt thou but come away ſpeedily, thou ſhalt be welcome too. Sixthly, He is the moſt faithful Friend. Where is the Man that can tax him of the leaſt Unfaith⯑fulneſs? Which is the Man that can ſay, that he ever forſook any of his in their greateſt Exigency? He hath been truſted more than once with more than the World is worth a thouſand times over; and they which truſted him moſt, never ac⯑cuſed, never thought their choiſeſt Jewels, their whole Eſtate could be left in ſafer hands: his Pro⯑miſe, and his Performance have kept touch, he never failed his in the leaſt Punctilio or Circum⯑ſtance of time. Ask Abraham, who was one of God's Friends, God tells him that his Seed ſhall inherit Canaan, and that they ſhall be Strangers in a Land that was not theirs four Hundred Years; and did he not at the expiring of the time, though it was at Midnight almoſt, bring them out of Egypt: God keeps his time with them to a minute. Ask Joſhua whether he did not live to ſee this Promiſe made good? Inquire of David, and he will tell you again, that no Friend is ſo truſty. The Unfaithfulneſs is on Man's ſide, there indeed, there I ſay is many an unhandſome thing done, and yet for all that God doth not (as you ſhall hear hereafter) preſently break with them; if they forget that they are Children, he will not forget that he is their Father; if God ſhould have done thus by them, many thouſands of them that are now in Glory had been ſomewhere elſe. He promiſeth indeed great things unto his Friends; but does he not do as he ſaith, if not in the very thing, yet in that which is better; [102]and who would account himſelf wronged, if on [...] that promiſed him ten Pound in Silver, ſhould in the ſtead of it give him ten thouſand Pound in Gold and Jewels? I believe ſuch a one would not be thought to be worſe than his Word, no [...] the Perſon to whom he made this Promiſe, count himſelf injured. And this God doth frequently, did Men but underſtand the Worth of what God pays them with. It may be God doth not clothe [...] them in Silks and Sattins, (neither do I know that he ever promiſed to do ſo) but yet he clothe [...] them with the Righteouſneſs of Chriſt, and be⯑ſtows thoſe glorious Robes upon them, in which they look more trim and neat than in Cloaths of Gold; he hath made him ſuch a Suit that is the handſomer for the much wearing; he may eat and drink, and ſleep, and work in it, and keep it on his Back Day and Night, and it ſhall not be wrinkled; it is the better for uſe: He is a faith⯑ful Friend, and none that ever had to do with him can ſay any thing to the contrary; he never forgot any Buſineſs that any of his Friends deſi⯑red him to do for them, he never neglected it or did it by halves; where did any of them com [...] to him to reveal ſome ſecret, loathſome Diſtem⯑per to him, that he reproached them with it? To which of them did he promiſe a Heaven, and p [...] them off with this World: When this Pilot un⯑dertakes to ſteer their Courſe, their Veſſel ſh [...] never ſplit upon the Rock, run upon the Sand [...] or ſpring a Leak, ſo as to ſink in the Seas; to be ſure he will ſee them ſafe in the Harbour. A [...] Epict. l. c. 26. He was no Chriſtian, yet I ſup⯑poſe none will deny but he ſpake good Divinity who ſaid, If a Man will chooſe God for his Frien [...] [103]he ſhall travel ſecurely through a Wilderneſs, that hath many Beaſts of Prey in it, he ſhall paſs ſafely through this World, for he only is ſafe that hath God for his Guide. Doth he not ſpeak a little like David himſelf, Pſal. 37.26. Who never expected to come to Glory, except he were guided by his Counſel? Now if a poor Heathen could ſay thus, and ſee good reaſon to truſt God, and admire his Faithfulneſs, as he doth frequently; and ſo doth Seneca, juſtifying God's Faithfulneſs in all his Dealings with the beſt Men in all their Sufferings, and the Proſperity of the Wicked; what then ſhall the heavenly Chriſtian ſay, who hath expe⯑rienced ſo much of God's Faithfulneſs in anſwer⯑ing his Prayers, in fulfilling his Promiſes, and ſup⯑plying all his Exigencies. David will tell you as much, and juſtifie God in his moſt ſevere Diſpen⯑ſations toward him; In very Faithfulneſs haſt thou afflicted me, Pſal. 119.75. In our Earthly and Bodily Affaris, we ſhould never count that Phy⯑ſician faithful that will rather open a Vein, or put his Patient to exquiſite Torture to ſave his Life, than let him die eaſily. We believe a Fa⯑ther may whip his ſtubborn child with more Love than let him alone. To prevent the Ax or Hal⯑ter with a Rod, is no Cruelty. Faithful are the Wounds of a Friend, Prov. 27.6. It was not for nothing that the Pſalmiſt ſticks ſo cloſe to God, he had a little Experience of the Unfaith⯑fulneſs of other Friends, Pſal. 38.9, 11. His Lo⯑vers and his Friends ſtood aloof from his Sore, and his Kinſmen ſtood afar off. May not a great many complain as well as Job, That their Brethren have dealt deceitfully as a Brook, and as the Stream of Brooks they paſs away, Job 6.15. A Friend may [104]forget one, a Brother may diſown one, Father and Mother may caſt one off, but here's a Friend that ſticks cloſer than all. Nay, he is a better Friend to his than they are to themſelves; when they love themſelves ſo little as to undo them⯑ſelves, he loved them ſo well as to ſave them; when they loved themſelves, ſo as to poiſon themſelves, he loved them, ſo as to give them a powerful Antidote; when they like Children would have the Knife, he takes it out of their Hands leaſt they ſhould cut their Fingers; when they are ſo careleſs as to ſurfit themſelves, he is ſo Faithful as to keep them ſhort, and diet them; and all this I hope they that underſtand them⯑ſelves will not call Unkindneſs or Infidelity. Da⯑vid had in his time ſome Friends that made no bones of hazarding their Lives for him; ſome of them were willing to quench his Thirſt though with their Blood, and yet for all that in all his Life he never met with ſo faithful a Friend as his God, Pſal. 89.8. O Lord God of Hoſts, who is a ſtrong God like unto thee, or to thy Faithfulneſs round about thee? He had rather truſt his God than any of them all. God is a real, true, faithful Friend; he tells us things as they be; he doth not ſpeak more of things than the Nature of them doth re⯑quire; he doth not tell the beſt, and hide the worſt; he doth not ſpeak all of Heaven, and no⯑thing of Suffering, but ſaith plainly, All that will live Godly in Chriſt Jeſus, they muſt ſuffer Per⯑ſecution; and Chriſt ſaith, Thoſe that will be his Diſciples, muſt take up their Croſs and follow him, and that through many Tribulations, they muſt enter into the Kingdom of Heaven. He ſpeaks of ſowing in Tears, as well as reaping in [105]Joy; of Affliction as well as Glory. And when he ſpeaks of the Glory of another World, he doth not too highly advance his Excellency. When he ſpeaks of his Wrath, or Hell, or Sin, he doth not make them greater Evils than they be. The Lord is faithful in all his Dealings, and that they which love him know right well. Whatſoever doth happen in the World, doth happen juſtly and faithfully; and ſo if thou wilt but well obſerve, thou ſhalt find. And what ſayeſt thou after all this, thou who haſt tried many and many a Friend, ſo called, and haſt by ſad Experience firſt or laſt found them all Unfaithful, and art almoſt ready to ſay of all Men, that they are Lyars, and that Truth and Reality are Rarities; thou thinkeſt there is ſcarce a Man upon the Earth to be truſted? And wilt thou never be affraid of ſuch a Friend? Wilt thou at laſt be wiſe, and be acquainted with a Friend that never proved unfaithful? Behold, ſuch a one that would be glad with all his Heart to entertain you, would you but forſake your old treacherous Acquaintance. Here, here's one that never fails, not forſakes thoſe that put their Truſt in him. The Heavens ſhall depart, and the Hills he removed out of their Places, but his Faithful⯑neſs, his Love ſhall never depart from his; and wilt thou not think ſuch a Friend after all this worth the having? Come, come, never ſtand fretting thy Heart out with Diſcontents, Men will be Men, that is, Unfaithful as long as the World laſts. Do you expect as long as Sin reigns in Mens Souls, that as long as Satan doth ſo much act [...]herein, that they ſhould forget to be Selfiſh, Co⯑vetous, Deceitful? But now God will always be [...]ike himſelf, a God, Faithful, True, Holy, Juſt; [106]and if any one in Heaven, or in Earth can con⯑demn God juſtly, of the leaſt Unfaithfulneſs, my Mouth ſhall ſoon be ſtopped. In this thing I con⯑feſs my ſelf to be of Antoninus his Mind, who ſaid That if there be a God, as there is moſt certainly, w [...] that God muſt neceſſarily be moſt Faithful, moſt Wiſ [...] moſt Good; but if there be no God, it is not worth th [...] while to live in a World, in which there is nothing b [...] Sin, Confuſion, Diſorder, and no hopes of a Redreſs [...] the Excellency of our Being, our Reaſon, would mak [...] our Miſery more exquiſite, and our Lives leſs deſira⯑ble. But bleſſed be God it is not come to that paſs, that we ſhould need queſtion the Being of [...] God; for as one ſaith wiſely, Thou haſt far mor [...] reaſon to queſtion thy own Being than God's. Now, ſay again, Methinks he that hath been ſo oft per⯑plexed with many unfaithful, unworthy Carriage from them which he called Friends, ſhould be a [...] laſt perſwaded to try what this one Friend would do for him. O what abundance of Sorrow would it prevent, if Men would but truſt God mor [...] and Men leſs. This, this is the Friend ſick and well, rich and poor, living and dying, alway the ſame. Make ſure of this Friend, and tho [...] art ſafe; thy All is then in ſafe and faithful Hands.

Seventhly, He is a rich Friend. The Earth is the Lord's, and the Fulneſs thereof; Cattle upon a thou⯑ſand Hills are his. He it is that hath the abſolut [...] Diſpoſal of Crowns and Scepters, he it is that ca [...] eaſily raiſe all his Favourites to a high Eſtate. [...] the World and all its Glory can do his any goo [...] if Kingdoms and vaſt Dominions can advantage them, he can with better reaſon than he did [...] Chriſt, ſay, All this is mine, and if thou wi [...] [107] [...]ove me and worſhip me, I will give you as much of it as will do thee good; and who would account it a Kindneſs to be given that which will do one hurt? But theſe are but Toys and Trifles in compariſon of what God hath to beſtow upon his Friends. Lift up thine Eyes, and behold thoſe gliſtering Stars; look upon that ſtately Canopy that hangs over thy Head; why, all this is no⯑thing almoſt to the Glory which ſhall be revealed; there is a far greater Diſproportion between what we ſee and enjoy at the beſt here below, than there is between the Footſtool and the Crown. O could you but by Faith draw the Curtain and ſee what is within; O did you but know what's be⯑hind thoſe Hangings which you ſee wrought ſo curiouſly, the Work of his Fingers! O that, that's the Place, there's a Houſe indeed, there's a Palace, couldſt thou but by Faith and Meditati⯑on take a view of it; could you but make a Voy⯑age into that Far Country, and ſee that City of God, and diſcourſe with the Inhabitants of the New Jeruſalem; what Diſcoveries ſhould you then have of the Riches, State, and Grandeur of that Prince's Court! Shouldſt thou but ſee thoſe Trea⯑ſuries opened, and know the Worth of God's Jewels, thou wouldſt wonder what Men and Wo⯑men meant, that they ſhould need ſo much Per⯑ſwading to be acquainted with him that had ſuch things to beſtow; you would judge him worſe than mad, who ſhould not joyfully embrace any Overtures of this nature; in a Word, they would reckon that Perſon beſotted that ſhould not with all poſſible Gratitude, cloſe with ſuch kind of Pro⯑poſals. Come along therefore with me, poor Soul, thou that art not worth a Groat, and haſt [108]never a Friend that can or will give you any thing to ſpeak of, come along with me, and take a ſhort Proſpect of the Territories of this mighty Mo⯑narch, let's get up to Mount Piſgah, and make a Survey of that goodly Land, let's take a turn or two in the Courts of his Palace; conſider well the Pleaſantneſs of this Seat, how rarely it is accom⯑modated, the Richneſs of the Furniture, the No⯑bleneſs of the Inhabitants, the Sweetneſs of that Harmony that ſounds Night and Day in that Tem⯑ple, the unconceiveable Coſtlineſs, Riches, Glo⯑ry, and Excellency of every thing. Do but look a little about thee, are not thine Eyes even da⯑zelled at the ſight? Do you ſee what Building that is, whoſe Walls are Jaſper, and the City is all of pure Gold, like unto clear Glaſs, and the Foun⯑dation of the Walls of that City are garniſhed with all manner of Precious Stones, Rev. 21, &c. And what think you now, where is the Prince up⯑on Earth that ever was Maſter of ſuch an Eſtate? What are his Attendants? The meaneſt of thoſe that ſtand in his Preſence, is no leſs than a King; the leaſt of his Servants is more Rich and Glori⯑ous than the mightieſt Potentate that ever trod upon Earthly Mold, that was a Stranger to God. This God doth not grudge to give that which is more worth than a thouſand Kingdoms to his Darlings. I might tell alſo at what a rate they live, who are fed always at his Table, and what dainty Diſhes they feed upon; I might ſpeak of their Cloathing and Robes, all which ſpeak the Riches of that Lord which maintains his Servants ſo highly. But what am I doing, Can I graſp the Heavens in my Arms? or take up the Sea in the hol⯑low of my Hands? Can I meaſure the Heaven of [109]Heavens, or weigh the Mountains in Scales, or the Hills in a Ballance? Could I do all and a thouſand times more, yet could not give you an account of the Eſtate of him who would be your Friend, your Husband: at the beſt, I can but give you a ſuper⯑ficial groſs Relation of it; and when I have ſaid all that I can ſpeak of, and all the Men in the World with all their Tongues have ſpoke what they can too, nay, let Angels with their hea⯑venly Rhetorick do what they can to ſet out the Glory of his Kingdom; I ſay, when all this is done, you muſt remember all falls ſhort of what it is; and that ſince the beginning of the World Men have not heard, neither can it enter into the Heart of Man, to conceive what a God is worth, what a Friend you may have of him, if you will but ſpeedily be acquainted with him. His King⯑dom hath no Bounds, and his Dominions reach further than both the Indies. The ſmall Love Tokens that he ſends now and then to his Beloved into a Far Country, are of infinitely more value than all the Lockets of Diamonds, and richeſt Pearls and Jewels in the World, Prov. 8. Behold how merrily Rebekah looks upon a ſorry Jewel or two preſented by Eliazer from his Maſter, how ſoon is her Heart conquered? And why ſhould we not be more taken with Things of far greater Worth? What, is all this as much as nothing with you? Methinks your Hearts ſhould be all in a fire; methinks you ſhould quickly ſay, O that I could but ſee him! Who will bring me acquainted with him, he ſhall have my Heart, my deareſt Love? Methinks, ſhould I ask you the ſame Queſtion that they did Rebekah, Wilt thou go along with me to ſuch a Friend? You ſhould [110]readily, without any further Diſpute ſay, Yes, with all my Heart, and think long to be up and going. Why then do you talk of a Year, a Month longer? O what ail poor Creatures to make us ſtand waiting ſo long for an Anſwer? Do you ever expect a better Offer? Do you look to ad⯑vance your ſelves ſomewhere elſe? Can you hope for a better, a richer Match? Go then and ſearch out among all thy Lovers which make ſuit to thee, which of them can feed thee with ſuch coſt⯑ly Vines, which of them can clothe you in ſuch Royal Apparel? Which of them can make you ſuch a Joynture? Conſider wiſely and ſpeedily, that I may turn to the Right Hand or the Left. What ſay'ſt thou, can'ſt thou amongſt them all better thy ſelf? Is there any one like him? Is there any of the Sons of the Mighty comparable to him? Are any of the Kings, or Great Ones of the Earth able to make you ſuch an Offer, or ſhould they, can any of them make it good? What, have you yet reſolved upon the Point of not? What is it you ſtand for, I pray do you queſtion the truth of what I ſpeak? Do you make account I ſpeak of the Higheſt, and make the beſt of things? Why, then let me tell you further, I have not, I cannot tell you the half of what you will find to be true, if you would come to be throughly reſolved, or of what you will believe hereafter, to your Sorrow, if you ſtill refuſe him. And I muſt further add to what I ſaid before, that whatever Riches God poſſeſſes, he will Joyn⯑ture you in, as ſoon as you ſhall in good earneſt be willing to accept him for your Friend; all that I can ſpeak of, and more too, you may call your own. Ask, and it ſhall be given without pre⯑ſcribing [111]how much more than you can ask or [...]hink ſhall be given you. Your Lord and Hus⯑band is not ſo niggardly as Ahaſhuerus, who ſaid, What is thy Requeſt, and what is thy Petition, Queen Eſther, and it ſhall be given thee, to the half of my Kingdom? But God ſaith, What is thy Re⯑queſt, and what is thy Petition, poor Soul, and it ſhall be granted to the whole of my Kingdom; what is it thou wanteſt, what Attendants doſt thou lack to wait upon thee to my Court? Are they Prophets, Apoſtles, Miniſters, Angels, they ſhall be given, 1 Cor. 3.21. Do but try him; he [...]ids you ask, and you ſhall have: Let me give you this one Memento, Ask like one that hath to [...]o with a rich King, who hates to do any thing below himſelf; remember it is he that delights to [...]ive like a God: Widen therefore thy Deſires as [...]arge as Heaven, be bold and ſpeak a great Word, and I warrant thee thou ſhalt not be denied; tell God, that ſeeing in his infinite Goodneſs and Con⯑deſcention, he hath been pleaſed to give thee [...]eave to ask without reſtraint, thou doſt humbly [...]equeſt his Son for thy Lord and Husband; him⯑ſelf for thy Father, God, and Friend; his King⯑dom for thy Dowry; the Righteouſneſs of his [...]on for thy Ornament; Cloathing, and Beauty, the Comforts of his Spirit, and abundance of his Grace to bear thy Charges handſomly, till thou [...]omeſt to his Houſe. This is high indeed! but thy Great and Noble Lord loves dearly to hear ſuch Covetous Petitioners, who will be put off with [...]othing but ſuch great Things. When do any of [...]heſe go ſad from his Court? When do any of [...]e Seed of Jacob ſeek his Face in vain? This, this the Generation of Thriving Ones, who ſeek for [112]Life, Immortality and Glory; who ſeek thy Face O God of Jacob. And now what do you ſay, will you believe all this? Dare you take my Word I am perſwaded none of you all think I dare tell you a Lye, and do you any wrong; but for all that, I do not deſire you ſhould take my Word nor the Word of any Man living in a thing tha [...] concerns Eternity; but take his Word who can⯑not lye, Pſal. 8.18. Riches and Honour are wit [...] me; yea, durable Riches and Righteouſneſs, ver. 15. My Fruit is better than Gold, yea, than fine Gold and my Revenue than choice Silver. The Wiſe Man tell us, That Wealth makes many Friends Prov. 19.4, 6. And that many will intreat the Fa⯑vour of the Prince; and that every one is a Frien [...] to him that gives Gifts. If this might be in Spi⯑rituals, I ſhould not fear, but that I ſhould pre⯑vail with all my Hearers, to ſeek the Friend⯑ſhip of God; if their real Intereſt did weigh with them, if true Riches and Wealth could win their Affections, if the moſt ſubſtantia [...] good Things might ſignifie any thing, if ſoli [...] Reaſons might biaſs them, I ſhould not fea [...] going away without them. But, alas, alas, ho [...] little Power have all theſe things with the ſenſua [...] World? What are Men and Women turn'd to What Sots and Brutes are they in the Concern of their Souls, and the Affairs of that other World? Men run up and down hunting afte [...] good things, and have taken a falſe Seat, the [...] hope to catch that at laſt which they will fee [...] upon, and ſatisfie themſelves with. I tell thee O Man, who askeſt, who will ſhew us any good Here, here it is; Riches thou meaneſt: well the [...] let it be ſo; and if I do not prove that what [113]offer thee from my great Maſter, to be a thou⯑ſand times more worth thy ſeeking than Gold or Silver, and better Coin than that which bore Coe⯑ſar's Stamp upon it, than ſay you were cheated. Thou telleſt over thy Moneys very faſt, methinks, but are you ſure all that is Gold which doth ſo gliſter? Is all that currant Silver? Will it go in another Country? Is it not poſſible, but that you may be miſtaken? Here, here is the Gold that is tried, it will go any where; here is one that will give you, will you but deſire earneſtly his Acquaintance, ſuch Treaſure that will not pe⯑riſh, ſuch Silver that hath no Tin, ſuch Gold which hath no Droſs, ſuch true Riches that can't be taken away from you. Ask that Saint which looks ſo merrily, that lives ſo bravely, how he got his Eſtate, and how he came to be ſo rich all of a ſudden; he will ſoon tell you how, and where his Treaſure lies, and yet not fear being robbed. He hath of late been acquainted with a Friend that hath given him that which makes him e⯑ſbeen himſelf more worth, than if he were poſ⯑ſeſſed of ten times more than ever Alexander or Coeſar was. A Friend of Cyrus in Xenophon being asked where his Treaſure was, which made him to think ſo highly of himſelf? his Anſwer was, Where Cyrus his Friend was. A Chriſtian may with much better Reaſon and Chearfulneſs, if asked, where his Riches and Eſtate lies, an⯑wer, Where God his Friend is. Ask the pooreſt of them that are acquainted with God, the weakeſt of all his Children, what they will ſell their Por⯑tion for, and what you ſhall give them for to re⯑ign up all their Intereſt in God, to quit their [...]laim to this Inheritance: Would they not all be [114]of Paul's Mind, and even ſcorn the Motion, and count the Glory of a thouſand Worlds but as Dung and Droſs in compariſon of the Excellen⯑cy of the Knowledge of Chriſt Jeſus their Lord, Phil. 3.8. Nay, hear what one ſays that was far leſs acquainted with God than any of them which I have been ſpeaking of, when he talks of ſuch a kind of bargain as this. (Epict.) Offer me a Kingdom, and you offer me to my Loſs. For, ſaith the ſame Author in another place, A good Man may look up to Heaven, as the Seat of his Friend, and not fear want. Inquire of David what Portion God gave him? And he will ſoon anſwer you, A goodly Portion indeed; and that he gave him no leſs than himſelf, and that the Lines are fallen to him in pleaſant Places, and that he hath a goodly Heritage; Pſal 16. and therefore he counts him⯑ſelf richer than if he had all his Enemies in Chains, and their Royalties at his Diſpoſal; he takes him⯑ſelf to be a far happier Man than if he were ab⯑ſolute Monarch of the Univerſe, and were to give Laws to the inferiour World; he reckons him⯑ſelf now as well to paſs, and better too, than Adam, when he was ſole Landlord of the World. It was true ſpoken of ſome Body; I do well remem⯑ber who: He that hath rich Friends, muſt not look upon himſelf as poor. O then that you would be in⯑deed Friends to your ſelves, and have reſpect to your own real Intereſts! And what, will not thi [...] mighty and powerful Argument, which weighs a [...] much as a thouſand others, prevail? And do you ſtill ſay, what Profit will there be in ſerving the Lord and what Advantage ſhall I get if I be acquainted with him? To what account will it return? again anſwer, to a very good Account every way [115]Try but this Trade with the wiſe Merchant, and you ſhall ſoon feel the Benefit of it. (Bolton) Conceive to thy ſelf Mountains of Gold, and Rocks of Diamonds; and to this a vaſt unmeaſurable Tract of Ground, Land of Inheritance, the moſt fertile Soil in the World, bringing in ſuch a Burden every Year that ſhall trouble the Owner to reap it; imagine his Paſture as great as his Arable, and all cloathed with thouſands of Cattel, ſmall and great, and none of them barren neither; ſuppoſe his Barns and Store-houſes could ne⯑ver be emptied; and his Preſſes ſhould burſt out e⯑very Year with new Wine. Again, let the Merchant ſtore his Cellars with the moſt pure Oil, and furniſh him with ſuch rich Spices as the Queen of Sheba brought to Solomon; ſuppoſe he were provided with all the ex⯑quiſite Rarities that the Air, Sea, or Earth can af⯑ford, yet for all this he were a Beggar, in compariſon of one that hath God for his Friend: Such a one poſſeſſeth him that poſſeſſeth all things. Well then, be perſwaded at laſt to be wiſe. I remember the Moraliſt (Sen. Epiſt. 6.) brings in one acting like a wiſe Man, and a good Proficient in Philoſo⯑phy, who begins to be a Friend to himſelf. And this is that which I am pleading with you for. If I came to rob you of all Hopes of Happineſs, and to give away all that you have or expect, and to turn Mendicants; If I came to perſwade you to eſpouſe a beggarly Intereſt, and to match your ſelf ſo as that you ſhould be ſure to be un⯑lone, I ſhould not wonder, if after I had ſpoke much, I ſhould prevail but little. But when it ſuch a Cauſe that I am pleading, when it is for [...]our own unſpeakable Advantage, when it is Ri⯑ [...]les, true Riches that I would have you look af⯑ter, an Eſtate that I would have you mind, which, [116]may be had for the looking after, have I not cauſe to admire what need a Man ſhould have to uſe ſo many Words? Had you Money to ſpare, and could I tell you of a Brave Purchaſe, that you might have an excellent penniworth, I am per⯑ſwaded I ſhould not be very unwelcome: could I tell you of a vaſt Eſtate that you might have, upon the matter, for accepting or looking after, I be⯑lieve I need not ſpend ten Years in earneſt beg⯑ging and intreating you to look after ſuch a thing. Should I offer to bring you to the Place and Per⯑ſon of whom you might buy it, ſhould I not ſoon have your Company? Should not your Neceſſa⯑ries be quickly made ready for ſuch a Journey? Would you not be up betimes in the Morning? Nay, would you not travel all Night, and think it no Folly nor Madneſs, both to loſe ſome Reſt and to take ſome Pains, ſo you might but come to poſſeſs what I ſpeak of. Nay, were there but a Poſſibility of obtaining it, at leaſt a Proba⯑bility, I perſwade my ſelf you would not fail to look after it the very firſt thing you did. I am ready to think you would neither ſpare for Pains or Coſts, ſo that after all you might but make ſure of enjoying it. Why, what then is the mat⯑ter that I can do no more in the Buſineſs that I am about? I am ſure I bring you Tidings of a better Bargain, a braver Purchaſe, and ſurer Inheri⯑tance, and what need I then ſpend ſo much time in arguing with you? Good Lord, what mea [...] People? Are they out of their Wits, and quit [...] beſide themſelves? What, is a Feather better than a Crown, Braſs than Gold? Is a Glaſs to b [...] prefered before a Diamond, ſinite Enjoyment before everlaſting Riches, Darkneſs before Light [117]the World before God? O how is Man ſunk be⯑low himſelf? What hath Sin made Men and Wo⯑men? If this be not Folly and Madneſs, what is? Such may go for wiſe Men in the World's Ac⯑count that make ſuch Choices; and it's poſſible a Man in Bedlam may ſay his Neighbour that tore all his Hair off from his Head, is well in his Wits. O that this were not the Condition of the far grea⯑ter Part of the World. And what meaneſt thou, O my Soul, that thou art no more affected to ſee ſuch vaſt Multitudes of brain-ſick frantick Sin⯑ners, that make light of the Tender of the Go⯑ſpel, that take them for their Enemies, who would do their utmoſt to make them happy for ever? I muſt profeſs I am even aſhamed of my own Heart, that I do not mingle my Words with Tears; that I ſhould ſpeak for God and Souls, with ſo indif⯑ferent a Spirit! Well, now you have heard of a great Match by which you may be made for ever; are you for all this of the ſame Mind you were? Well then, complain not if you be a Beggar. Re⯑member how you were offered, remember you might have been worth more than a World. O that inconſiderate Souls did but know, and indeed know what an Offer this is! O that they would not careleſly undervalue ſuch a Propoſal! O what ſhall I do? How ſhall I perſwade you? What Arguments will prevail? O thou great and mighty God, give Men and Women but a ſpiri⯑tual Underſtanding of theſe things, make them deeply apprehenſive of their Excellency and Re⯑ality, and then I ſhould ſoon have them with Thankfulneſs complying with theſe Tenders which thou commandeſt me to make unto them. when ſhall it once be! How long ſhall the De⯑vil [118]and an unbelieving Heart undo ſo many Mil⯑lions? How long ſhall Satan triumph over Souls, and cheat them thus miſerably of their All? O pity, pity dear Lord, the beſotted fooliſh World, and give me more Compaſſion to Souls, that I may with incomparably greater Earneſt⯑neſs and Tenderneſs plead thy Cauſe with them, and reſolve to give them no Reſt, till I have perſwaded ſome of them in good ear⯑neſt, to look after the great and weighty Af⯑fairs of Eternity, and the making ſure of this Friend.

Eighthly, He is a ſympathizing Friend. It goes to his Heart (with Reverence be it ſpoken) whe [...] any Injuries are done to any of his; when his Friends are wronged, it touches him to the Quick He is as tender of them, as of the Apple of his Eye. Again, He that deſpiſeth you, deſpiſeth [...] Never was tender-hearted Mother more piti [...] over her only Child, than God is to them which love him; never was any Friend ſo much con⯑cerned for another as God for his. [...] What elſe mean thoſe high Expreſſions of Pity in Iſa. 63.9. In all their Afflictions he was afflicted, and the Ang [...] of his Preſence ſaved them: In his Love and in hi [...] Pity he redeemed them, and he bare them, and carrie [...] them all the Days of old. It was not once or twice that God did ſo by them; but in all their Afflicti⯑ons, he was afflicted; which was not expreſſed [...] ſome cold formal Words, ſuch as theſe. Alas poo [...] Creatures, they are quite undone, their Enemi [...] are very barbarous, but he ſhew'd it in that mo [...] real Demonſtration, by ſaving of them by the A [...] gel of his Preſence. A verbal Kindneſs coſts little and helps little. But ſuppoſe his Friends are carri [...] [119]captive, are they not quite out of the Reach of his Help? No, his Love, Pity and Power, will find them out in any place under Heaven; and if they be Slaves, he will redeem them, though he gives Kingdoms and Nations for their Ranſom. In his Love and in his Pity he redeemed them; and when by hard Uſage they are grown ſo weak and ſeeble, that they can ſcarce go nor creep, why, he will carry them in his Arms, and bare them. And thus he did of old; and his Affections are rather greater than leſſer now than they were then. The Mother can be weary of carrying a dirty ſcreaming Child; ſhe thinks it leſs trouble to whip him, or to let him lie till he hath cried himſelf weary; ſhe is loath to lug ſuch a trouble⯑ſome thing up and down all the Day long. But yet ſuch is the Tenderneſs of this Father, that he carries his all the Day long, though they be ſo heavy, ſo unquiet, ſo dirty. But of that preſent⯑ly. How oft do you read of ſtrange Pity in the Book of the Judges; when they had by their own Folly more than once brought themſelves into Calamity, how do his Bowels yern over them; and when any of his are groaning under any Tri⯑als or Temptations, what ſending and running is there? How many Cordials are prepared for them? What calling to this Servant and that Servant to attend them with all the Care that may be, and to comfort them in this State: And in caſe of abuſe, how doth he ſhew his Love to them? If you ſhould ask Pharaoh, he would tell you, that God's Friends are edge-Tools: Why elſe doth the Lord lay a⯑bout him with ſo much Indignation, when they are oppreſſed. Nay, for their ſakes he rebukes Kings, ſaying, Touch not mine Anointed, and do my [120]Prophets no harm; if they do, be it on their Peril. How did he bare the Afflictions of his People Iſ⯑rael in Egypt? did he ſtand ſtill as if he were un⯑concerned? Did he ſhut his Eyes and not ſee? Or did he ſtop his Ears to their Cries? No, no, he ſees the Sufferings of his in Egypt, and that both Enemies and Friends too ſhall know the one to their Comfort, and the other to their Coſt, Exod. 3.7. How doth he awaken for their Help, and gird on his Sword upon his Thigh, and march out with Fury? how doth he clothe himſelf with Ven⯑geance, as with a Robe, and brandiſh his glitter⯑ing Sword, and ſheath it in the Hearts of his and their Enemies? Wherefore is it that God hath ſo many Controverſies with Edom, Ammon, and A⯑malek? Why doth he muſter up his Forces with Violence againſt Babylon? Whoſe Quarrel doth he engage in? What was the Ground of that War? If you read over all the Indictments that are be⯑fore this great Judge, you will find this a com⯑mon one, their Hatred of his People; and this to be ſure he will not put up. And that which puts an Accent upon all this, is the unworthy Car⯑riage of moſt of them towards him all this while: But of that under the next Head, which is this.

Ninthly, He is the moſt patient Friend. Never any one in the World could have diſgeſted ſuch Af⯑fronts, born ſuch Indignities, as God hath many a time, and even from the beſt of thoſe that he takes into this Intimacy with himſelf. Had it not been for this Covenant of Friendſhip, Judah and Ephraim too had been ſoon unpeopled; as for them they ſoon forgot their Covenant, yet for all that God remembers his; though Ephraim forget to be a Child, yet God can't forget to be [121]a Father. Read that Text and wonder, Hoſ. 11 [...] 7, 8. And my People are bent to back-ſliding: though they called them to the moſt high, yet none at all would exalt him. Though they had many compaſſionate Prophets that called after them Day and Night, when they ſaw them turning their Backs upon God, yet they were not minded. Who now would conceive that God ſhould ever think a Thought of Kindneſs towards them more? Yet hear what God ſaith, How ſhall I give thee up, O Ephraim? how ſhall I deliver thee, O Iſrael? how ſhall I make thee as Admah? and how ſhall I ſeat thee as Zebulun? My Heart is turned within me, my Repentings are kindled together. I will not execute the fierceneſs of mine Anger. I will not return to de⯑ſtroy Ephraim; for I am God and not Man, the holy One in the midſt of thee, and I will not enter into the Gity. Well, now tell me if ever there were ſuch a compaſſionate, meek, patient Friend. Ephrains was up in open Arms againſt his Maker, he did rebel moſt unworthily againſt his good Lord and Friend, to whom he was bound by infinite Engage⯑ments. Ephraim had quite caſt off God, and he will have nothing to do with him; and Judah is not far inferiour to his treacherous Brother; and what will God do? One would think, as I ſaid before, he ſhould eaſe himſelf quickly of ſuch falſe Friends; one would think that after ſuch Unfaithfulneſs, he ſhould for ever baniſh them his Court; one would ſoon conceive that he ſhould think of Diſinheriting ſuch Rebellious Children; for theirs was not the firſt, ſecond, nor third time that they had ſerved God thus; who then could imagine that he ſhould ever trouble himſelf with them any more? Should one not look eve⯑ry [122]Day when he ſhould quite caſt them off? Why, God ſeems ſometimes to threaten as much, and ſeems ever and anon to act towards them as if he would never look upon them more while the World ſtands. Go, faith God, to your Idols, let them ſave you? What do you come to me for, you have refuſed to have me for your God; go cry to your Gods, and let them deliver you. Thus he ſeems to turn away his Face; yea, for all that, ſee how ſoon he forgets his Diſpleaſure; Ephraim is his Child, his dear Child, and he can't but pitty him; and how ſhall I give thee up, O Ephraim, &c. How hardly is God brought ſo much as to chaſtiſe his Children; he never corrects them, but when there is an abſolute need of it; ask the Church under the Rod, and ſhe can't but ſay as much, Lam. 3.32, 33. For though he cauſe Grief, yet will he have Compaſſion according to the multitude of his Mercies. For he doth not af⯑flict willingly, nor grieve the Children of Men. He calls Judgment his Work, his ſtrange Work: and when he doth correct his ſtubborn Children, how doth he many times give them a Laſh and? Kiſs, a Frown and a Smile? O what would have become of the Holieſt Men living, if God ſhould upon every Provocation have broke with them. If God ſhould mark Iniquities, O who ſhould ſtand? Which of the fallen Sons of Adam hath not abuſed his high Kindneſs? And yet for al [...] that, how is his Patience and Goodneſs exerciſed towards them; well might the Pſalmiſt make tha [...] the burden of one of his Songs, O that Men would praiſe the Lord for his Goodneſs, and for his wonderful Works towards the Children of Men; and that of a⯑nother, For his Mercy endureth for ever. What [123]Created Being could have born the thouſandth part of that from any Hand, that God doth eve⯑ry Day from his deareſt Children? What Pee⯑viſhneſs, and unfriendly Quarrelling, what Mur⯑muring and Repining doth he bear, even from them for whom he hath done ſuch great Things? How ſtrangely do they carry themſelves! how ſeldom and complemental in their Viſits of him! how cold and formal in their Addreſſes to him! how frequently are they converſing with his baſeſt Enemies! how much Treachery und Underhand-dealing doth he find in them! Yet for all this, how great are his Kindneſſes, and how open are his Arms, upon their Acknowledgment, to re⯑ceive them again! Little do we think what Un⯑kindneſſes the Lord overlooks; and indeed except we knew what it was to be infinite in Holineſs, could we any way conceive how infinite his Pati⯑ence is, Pſal. 106.43, 44. Many times did he de⯑liver them: but they provoked him with their counſel, and were brought low for their Iniquities. Never⯑theleſs he regarded their Affliction, when he heard their Cry, and he remembered for them bis Covenant, &c. Here, here's Patience, here's Love and Good⯑neſs with a witneſs! What Prince under Heaven would truſt a Rebel, that hath been in Arms a hundred times againſt him, and that at the beſt doth ſerve him with ſo little delight? What Friend would continue his Familiarity and Kind⯑neſs there, where he hath found abundance of Falſeneſs? And who but thou, O God, is ſo Mer⯑ciful and Gracious, Long-ſuffering, and Abun⯑dant in Goodneſs and Truth? As for the trou⯑ble that any of his meet with, moſt commonly they may thank themſelves for it; and it's always [124]ſent them in kindneſs: there is none of them all but may ſay, This is my Iniquity, This is the Fruit of my Back-ſliding, this I have got by my Eſtrangement from God.

Tenthly, He is an Honourable Friend, and to be acquainted with him is the higheſt Honour in the World. This Word Honour, ſounds great in the Ears of this proud World; what running and catching to get a little of it! How do many undervalue their Lives, and make nothing to ha⯑zard their Blood for a little of that Men call Ho⯑nour; ſome prize it above Riches and Wealth, and care not almoſt at what rate they purchaſe it; and yet in the mean while they are furtheſt from that which they ſo greedily deſire, and they run away from that which they ſeem to purſue. Poor Ignorant Man is fearfully miſtaken, he calls that his Honour which degrades him, and takes that for his Glory which is his Shame: How is he pleaſed with that which when he hath, he neither ſees nor feels, and ſcarce knows what it is! (Epict.) What is it, O Man, that thou looſeſt thy Sleep for? What is it that thou art at ſo much Charge to buy? That rather than you will want it, Eſtate, Blood, Life and Soul, and all muſt go for it? Knight, Lord, Earl, &c. Worſhipful, Right-worſhipful, Honourable, Excellent, Gra⯑cious, are big Words, and make a great Noiſe; but is this the true Honour? Will theſe Words without the Thing do a Man ſo much good? A Man, I ſaid, and ſo doth God ſay too; and Death will make the biggeſt of them all know as much e'er it be long, for all thoſe big Words? What if his Breath ſtinks that ſpeaks theſe Words, and his that hears them, be not much ſweeter. (Antoni⯑nus) [125]Is it ſuch an Honour to have a company of Fools to call him wiſe, that it may be is like them⯑ſelves? Is it worth a Soul to have it ſaid when I am in Hell, there lived a brave Gentleman, that kept a noble Houſe, and brave Table, his Celler was always open, one might come when one-would, and drink as long as one could ſtand, and never hear, Why do you ſo? And be always wel⯑come: that is in plain Engliſh, where a Man might be incouraged to damn his Soul. There li⯑ved a Noble Gallant Perſon who bid defiance to the Almighty, that had Courage enough to go to Hell merrily, and had a deſire to carry as many a⯑long with him as might be; Damning, Swearing, Curſing, was their Language; Eating, Drinking, Sleeping, Whoring, and Perſecuting the People of God, their Buſineſs. And are theſe your Ho⯑nourable Perſons? Nay, Go higher, To buſtle up and down in Cloth of Gold, with a vaſt Retinue; to have Men on this ſide and that ſide, bowing and cringing; and is this ſuch a Buſineſs? Is it worth the while to keep ſuch a ſtir about that which a wiſe Man may want, and a Fool have (Anton.) Will thoſe Names, that Grandeur and State, thoſe high Titles, render you more acceptable to God? Will they procure you a freer Acceſs into the Pre⯑ſence of that great King? Will thoſe great Words ſcare Death? Will he ſay when he comes to your Houſe, This is a Perſon of Quality, I muſt not be ſo bold as to come near him? Will your Honour procure you a Protection from the Arreſts of this Serjeant? Where is the Honourable Perſonage, the Gentleman, Knight, Lord, King, or Monarch, that hath lived a thouſand Years? (Lucian) Are the Worms afraid to gnaw thy Heart? Will thy [126]Fleſh never putrifie? Will your Servants, or your Maſter either honour you in Hell? And is this all that you keep ſo much ſtir for, that can do you no good in the Grave, or in another World? Can that be better worth than Heaven, than God? O that we might but know what it is, that great Thing is, which is preferred before Chriſt and everlaſting Glory? Again, I ask, What is it that the Grandees of the World do ſo much idolize? Is it to be called Wiſe, Great, and Noble? But what if the Wiſe God call ſuch a one a Fool? (Epict.) What if he know neither himſelf, nor his God, nor his Intereſt? Hath he much greater reaſon to boaſt than a Feather that ſome body will ſay it is heavy; or Dung, that the Swine ſaith it is ſweet. (Juven.) What Profit is it for a Man to be made Great for betraying his Country, and flattering a Tyrant, who yeſterday was the Son of a Stage-player, and to morrow ſhall be ſhor⯑ter by the Head? What good will it do a Beggar that is ready to be ſtarved, to be told that he is a Prince, a brave Fellow, worth ſome thouſands by the Year? But would you know which is the ready way to true Honour? I tell you, it conſiſts not in the Favour of them that muſt die like them⯑ſelves, and before that few Years be over, muſt ſtand but upon even Ground with the Meaneſt; it con⯑ſiſts not in the ſorry Acclamations of them which meaſure a Man's Worth by his Eſtate, and their Dependance upon him; it conſiſts not in the Praiſe of them whoſe Commendations ſome wiſe Men have counted a Diſcredit. But he hath ſhewed thee, O Man, what is truly Honourable; to do Juſtly, to love Mercy, and to walk humbly with thy God, Micha 6.8. To bare Relation to God [127]as a Father, and to carry themſelves as his Chil⯑dren, to be a Servant, and a Friend of God, this, this is Honourable, truly Honourable, this is the heighth, the top of the Creature's Preferment. To converſe with, and delight in his Maker. To love, admire, and rejoyce in God, and to love God, to take Complacency in the Soul; this is ſomething indeed, this is Honour, a wiſe Man would not g [...]utch to venture his Eſtate, his Blood, his All for this. And how few of the Gallants of the World underſtand the nature of this Honour? How do moſt of them account that which is the only true Badge of Nobility, a term of Diſgrace; and that which ſpeaks a Perſon highly Honourable, and to have brave Blood run⯑ning in his Veins, to be low, ſordid, and much beneath them; as if it were below a Creature to ſerve his Maker, and a pitiful Preferment to be advanced to Glory. O that Men of Parts and Learning, that Perſons of Quality ſhould be ſo miſtaken! O what's become of their Reaſon? Is it an Honour, a Preferment for a Man to be⯑come a Brute? We are ready to pity Mad-men, and to laugh at Fools; but whether there be not more reaſon to bemoan the Condition of moſt of the Honourable Perſons in the World. I leave Chriſt and Chriſtians to judge. Well then, will you be informed after all this by him, who hath all Preferments and Honours in his Gift, I mean the great King, and he will tell you that Glory and Honour are in his Preſence, 1 Chron. 16.27. Man's only Honour and true Dignity lies in his Nearneſs, and Acquaintance with God. A pra⯑ctical Knowledge of his Maker is the Creatures greateſt Preferment. David was of the mind, [128]that it was none of the loweſt Honours to be God's Servant, Pſal. 84. It is upon the account of Iſrael's near Relation to God that Moſes reckons them the happieſt, the moſt honourable People in the World. Becauſe God had avouched them to be his peculiar People, therefore they might well be ſaid to be high above all the Nations which God had made, in Praiſe, in Name, and in Honour, Deut. 26.18, 19. And upon this account, might a Wiſe Man have his Choice, whether he will wear a Crown, and be a Stranger to God; or Rags, and be one of his neareſt Servants; he will not ſtand long before he determine the Caſe, he will ſoon anſwer with him, That he had rather be a Door-keeper in the Houſe of God, than dwell in Taber⯑nacles of Wickedneſs. If Men's Actions may ſpeak their Judgments, moſt of the Gallants of the World are of a far different Opinion. But, O let me dwell for ever in his Houſe, and ſtand always in his Preſence; happy are they that ſee his Face, happy are they that behold his Beauty. This, this is Man's Crown, this is his higheſt Honour and Dig⯑nity, for God to be mindful of Man, and for his Maker to viſit him; this ſets him but little be⯑low the Angels, this crowns him with Glory and Honour, Pſal. 8.45. This is that which puts a true Perſonal Worth upon any one; and therefore the Pſalmiſt thinks thoſe the excellent Perſons, in whom is his Delight. Upon this ac⯑count the Scripture ſaith, The Righteous Man, who is in Covenant with God, is more excellent than his Neigh⯑bour. The pur-blind World, they judge altoge⯑ther by the outward Garb; they ſee the Face, the rich Apparel, they ſee the Eſtate, but they ſee not that inward Excellency and Beauty that may b [...] [129]under but mean Habit; they are ready to deſpiſe the Noble Worthies of the World, ſuch as can look upon Kingdoms as ſmall things in compari⯑ſon of what they have an Intereſt in. Who can call God Father, and Chriſt Brother. Have you never heard of a King in mean Apparel, of a Prince without his Robes upon his Back; or his Crown upon his Head? And will you ſay that therefore he was but a common Perſon? But thoſe heavenly Creatures that have a more ſpiritual re⯑fined Senſe, that underſtand ſomething of things and Perſons, are quite of another Mind, they can look upon great ones in the midſt of their Gal⯑lantry, without a Friend in Heaven, as mean Per⯑ſons that have no Intereſt to ſpeak of; and many of them, for all their Greatneſs, to be in a far worſe Condition than Dogs and Toads. They can alſo look upon a poor deſpiſed Saint, a con⯑temned Chriſtian, though as to a carnal Eye, he ſhould look as if he could ſcarce ſpeak Senſe, to be a Favourite of Heaven, a Perſon of Quality; ſuch a one as this he values as the Son of a King, a Citi⯑zen of Zion, one of the Royal Race, one of that Glorious Retinue, that ſtand always in the Pre⯑ſence of God to ſerve him, the leaſt of which are Kings and Prieſts to their great Lord, Rev. 1.6. By Faith he ſees their Crown, and looks upon that Roy⯑al Diadem, which ſhall e're long be put upon their [...]incely Heads. This was the great Preferment they ſought, this was the Honour they moſt de⯑ [...]red; as for the World and all its Glory, they an well ſpare it for thoſe that ſhall never be ad⯑vanced to any higher Dignity, to any better Pre⯑ferment. As for the Saint, as contemptible as [...] looks, he hath higher Deſigns, nobler things, [130]greater Honours in his Eye; and if that which the World ſo admires were the higheſt Glory that a rational Creature were capable of, the Top of Man's Preferment, why then he could look upon Brutes themſelves as his Equals, except in this, that their Pleaſures are more certain, and their Miſeries leſs underſtood.

It is ſtoried of Conſtantine and Valentinian, two Roman Emperours, that they ſubſcribed them⯑ſelves Vaſſellos Chriſti, the Veſſels of Chriſt; and that Numa Pompilius eſteemed it a higher Honour to be a Friend of God, than a Lord of Men. Conſi⯑der, poor Sinner, conſider what Honours you ſlight, what Preferments you refuſe, what Dignity you undervalue, when you make light of Acquaintance with God. Had that brave Stoick, Epictetus I mean, known God in Chriſt, he would much more have wondered at the Incon⯑ſiderateneſs of them, which make nothing of be⯑ing related to God as a Father, he would much more have pitty'd them which cleave to their lower, meaner Kindred, Beaſts, who had rather be like Swine than God, and rather be Companions to their Servants than their Maker. Seems it to you but a light matter to be a King's Son? Is it but a ſmall matter, think you, to call God Fa⯑ther? Is it nothing to be born to a Crown Immor⯑tal, that fadeth not away? This is Honour, this is Preferment worth the having, worth the look⯑ing after, worth the venturing one's Life for This is true Nobility, to ſtand thus nearly related to him, before whom the Angels do vail their glorious Faces, and at whoſe Feet the four and twenty Elders lay their Crowns. The Queen o [...] Sheba thought Solomon's Servants happy, who ſtood [131]always in his Preſence, and heard his Wiſdom; but what would ſhe have ſaid, had ſhe but known the Honour and Glory of this Prince! O bleſſed are thoſe that ſtand always in thy Preſence, O God, bleſſed are thy Servants, bleſſed are thoſe which ſee thy Glory, and hear thy Wiſdom, bleſ⯑ſed are they that may have free Acceſs to thee. O let me have this Preferment, though I live like Job at his loweſt, and dye like Lazarus. Let o⯑thers ſue for the Favour of Princes, let them make the beſt of what the World can give, let them deſire that which hath been dangerous to more than Haman; I hope I ſhould never envy them, might I but have more frequent and intimate Converſe with God, may I be but acquainted with him; O may I have but a Heart more to ad⯑mire, love and delight in him, and ſerve him with the Strength and Intenſeneſs of my Soul while I am here, and ſtand for ever in his Preſence, and behold his glorious Face with Joy hereafter. O my Soul, what meaneſt thou, that thou ſtill ſpeak⯑eſt ſo faintly and coldly of ſuch inſinitely glorious things? Why doth not a new Life animate thee at the very mention of theſe things? Haſt thou not far more Cauſe to raiſe up thy deſponding Spirits with Chearfulneſs, than old Jacob, when his Son Joſeph, who was Lord of that Land, ſent for him into Egypt? Thy Father, O my Soul, thy Brother is Lord, not of Egypt, nor of Goſhen, but of Eden, of Zion; he is the King of that glorious City, the New Jeruſalem; Heaven is his Throne, and Earth is his Foot-ſtool, and yet behold the Waggons that he hath ſent for thee, behold the proviſion that he hath ſent to maintain thee com⯑fortably in thy Journey from Egypt to Canaan; [132]is not this enough? O my Soul awake, up and ſee him before thou dyeſt; behold, he is com⯑ing, the Bridegroom is coming, Joſeph is coming, to meet thee with a gallant Train, in a glorious Equipage; it is but yet a little while, and thy Husband will come and fetch thee in Royal State, attended with a numberleſs Retinue of Saints and Angels. O hadſt thou but an Eye to behold their Chariots and Horſemen coming up⯑on the Mountains; he is coming, he is coming, he will be here quickly, he will not tarry, he is at the Door. Contemplate ſometimes on theſe things, and a little antedate that Glory by Spiri⯑tual Meditation, do but think what a brave Sight that will be to ſee the Mountains covered with Chariots of Fire, and Horſes of Fire, when the Heavens ſhall bow before thy Friend, and the Earth ſhall melt at his Preſence, and yet thy Heart not faint within thee; when the King ſhall come in the Clouds to fetch his Friends to his own Houſe, where they ſhall dwell for ever. This Honour have all the Saints.

Eleventhly, He is a ſuitable Friend. It is Suitable⯑neſs that ſweetens Society. I can eaſily believe, a poor Country Peaſant can take as much Con⯑tent in the Company of a poor Man like himſelf, as in the Society of a Prince; an unlearned Coun⯑try Man is no way fit to converſe with Courtiers, and States-Men; the Vaſtneſs of the Diſtance would ſo much ſwallow his Mind, and the Unſuit⯑ableneſs of his Spirit to ſuch Company takes off that Content which otherwiſe he might enjoy. But yet in Spirituals, though the Diſtance between God and Man be beyond a Poſſibility of our Con⯑ception, [133]and the Diſproportion infinite; yet the Soul of Man being immediately from God, and Spiritual like God, and having a Divine new Nature infuſed into it by the Spirit in Regenerati⯑on, it finds an infinite Suitableneſs, Pleaſure and Content in the Injoyment of God's Preſence, and it is not ſunk, but raiſed by an Union, Converſe and Society with its Maker. The Truth of it is, did Man but underſtand his own Original a-right, he would think it infinitely below his noble Pa⯑rentage to converſe with, and have intimate de⯑lightful Society with any but God, and thoſe which bare the ſame Relation to God with him⯑ſelf, or to bring poor Strangers acquainted with him as well as themſelves. There is not a Match upon Earth fit for the Soul of Man to be matched to: But in that other Country there is a Match indeed every way ſuitable, a Spirit for a Spirit, an everlaſting God for an everlaſting Soul, a precious Jeſus for a precious Soul, a holy God for thoſe which he hath made holy like himſelf; and that is none of the leaſt of Man's Happineſs, that notwithſtanding that infinite Diſtance that is naturally between him and his God, yet that God ſhould make in his Creature ſuch noble Diſpoſiti⯑ons, and ſuch Divine Qualifications, that there ſhould be the greateſt Suitableneſs in the World between God and the Soul, and the Soul and God; and they both take wonderful Content in the En⯑joyment of one another. This is in part here, but compleated in Glory. This we may find oft in Scripture expreſſed in the neareſt Relations, and deareſt Affections. Hence God is ſaid to be a Father, and they his Children; a Husband, and they his Spouſe. Now what greater Suita⯑bleneſs [134]can there be than between Father and Children, Husband and Wife? God is alſo ſaid to delight in them, and they in him; to rejoyce in their Company, and they in his; and how could this be, except there were a Suitableneſs in them one to another. Their Wills are ſuited; what God wills they will, and what God loves they love; and ſo what they love, as his Friends, God loves; one doth not thwart and contradict the other. O how ſweet then muſt the Company, the Communion of ſuch Friends be! O were our Hearts as they ſhould be! Were we more like God, we ſhould quickly experience the unſpeak⯑able Joy of our Souls, how ſuitable a Friend he is to a Soul; we ſhould ſoon find, that as Clay and Stones are as unſuitable Food for the Body, ſo the World is unſuitable Food for the Soul to feed on, and that it is God alone that can fill and ſa⯑tisfy the vaſt Deſires of it. O, I ſay again, were we but as we came out of our Maker's Hands, or rather were we trimmed up in our eldeſt Brother's Robes, and brought into the immediate Preſence of this great King, were we ſet before that glo⯑rious Throne, where the infinite Brightneſs of his Majeſty ſhines ſo that the Angels themſelves do vail their Faces before him; yet for all that we ſhould not long ſtand ſilent, as if the Place and Company were unſuitable to us, it would not be long before we ſhould carry it as thoſe that were nearly related, and had intimate Acquain⯑tance with him that ſits upon the Throne. O the un⯑ſpeakable Sweetneſs that will be in the Enjoyment of his Company! No Tediouſneſs, no Irkſomneſs at all upon our Spirits. We ſhall quickly under⯑ſtand our Work, our Privilege. O infinite Good⯑neſs! [135]O boundleſs Love! O let me be always ſo⯑lacing my Soul in the Contemplation of theſe things! O let the very Thoughts of them be a Heaven upon Earth to my Soul! But here, O here's the Grief while we are here in a ſtrange Country, there is ſomething (in all the poor fal⯑len Children of Adam, nay, in thoſe of them that are recovered, and by Grace brought into are-union with God) there is, I ſay, ſomething in God unſuitable to them, and in them unſuita⯑ble to God; and this, O this makes our Lives ſo uncomfortable: But converſe with God will wear off a great deal of that. When thou comeſt to lay off thy Rags, and to put off thy old Suit, and to put on that new one that is making for thee, I mean after Death, when thou comeſt to Glory, thou wilt find the Caſe ſtrangely altered with thee. In Heaven there will be a perfect Harmo⯑ny, Suitableneſs and Agreement between God and thee for ever; and thou wilt take infinite Complacency and Delight in him, and he in thee. And thus ſhalt thou ſpend Eternity in uncon⯑ceivable Joy, Delight and Pleaſure. This is Hea⯑ven, a perfect Suitableneſs to God, and enjoying him for ever. O when, when, when ſhall it once be! Come Lord Jeſus, come quickly: Come, O bleſſed Father by thy Spirit, and burn up what is un⯑like thee! O create a greater Suitableneſs between my Soul and thee! O come thou down to me, or take me up to thee! O could we but talk with one of thoſe happy Creatures that hath been in the very Pre⯑ſence of God in Glory, and ſhould we ask him, whether he were not weary of the ſame Work, of the ſame Company, the ſame Place; what An⯑ſwer do you think he would make you? No more [136]weary than a Man upon the Rack, but juſt be⯑fore would be of perfect Eaſe; no more than a [...] healthful hungry Man is of eating; no more weary than the Sun is of running, than the Fire of aſcending, or a Stone of falling towards the Center. Sen. Epiſt. 10. I know not where I had ra⯑ther be than with him. I was once upon Earth as you are now, and now I am in Heaven, and in neither of both theſe Places can I find one that I can take more De⯑light in than God. I muſt ſay as he, Pſal. 73.24. Whom have I in Heaven but him? And there is none upon Earth that I can deſire in compariſon of him. I ca'nt deſire a better Employment than a de⯑lightful conſtant attending upon my God: Can I have better Company than ſuch a Father? Can a greater Happineſs be conceived than eternal Glo⯑ry, a pleaſanter Place than Heaven? That which I can ſpeak, you can't hear; and could you (though in this perfect Glory) I can't expreſs what you will find and feel when you come hither. O had I but known ſo much as I do now, when I was in your Condition upon Earth, I ſhould with incom⯑parably greater Earneſtneſs have ſought after Ac⯑quaintance with God than I did. In his Preſence is Fulneſs of Joy, at his right Hand are Pleaſures for evermore: Now I feel, now I know it. I thought one Smile ſweet upon Earth, but now I ſee and fell infinitely more; what you enjoy now, is a Shadow, in compariſon of what you will enjoy hereafter. O what do you mean that you prize his Favour no more, that you get no more inti⯑mate Acquaintance with him? What do you mean that you are ſo unwilling to come to this Place of Joy? O, were you but poſſeſt of what I ſpeak of, you would ſay what I ſay, you would [137]never be weary of praiſing and ſerving him, you would never wiſh your ſelf out of his Preſence, and think it not poſſible to be in more ſuitable Society. Is it ſo, O my Soul, what then doſt thou here? Make haſte, O my Soul, ſtay no lon⯑ger here below, but know thy Privilege, under⯑ſtand where thy Comforts are.

Twelfthly, He is a wiſe Friend, All the Men and Women in the World have great, mighty Affairs to manage; and they want Skill, Wiſdom and Diſcretion, for the right Management of theſe Things, they are wofully to ſeek as to their great Buſineſs; they are wiſe to do evil, but in Spiritu⯑als they are become ſtupid, ſottiſh Fools; and as to the carrying on of their great Work, they do it with the greateſt Imprudence in the World: and they will moſt certainly for ever undo them⯑ſelves, except one that is wiſer than themſelves undertake to help them. All things go backward with them, and they labour in the very Fire whilſt they act without God, and it is impoſſible it ſhould be otherwiſe, as long as there is ſuch a Diſpropor⯑tion between Man's Buſineſs, and his Spirit; Man is Carnal, and his Work is Spiritual. Would an ignorant poor Creature, that is but one Remove above a Beaſt, be fit to manage the great Matters of Government? How ridiculouſly would he be⯑have himſelf in a Chair of State! how ſtrangely would an unlearned Man bungle, ſhould he go a⯑bout to open one of the profound Demonſtrations of Mathematicks! But a natural Man is far more Unskilful than any of theſe, as to the carrying on of that great Imployment that he hath to look af⯑ter, while he is on this ſide Eternity; his Buſineſs is to ſerve his Maker, but what pitiful Work doth [138]he make of it? Man is made for an Everlaſting State, he is ſent into this World to provide for another; a Good, a Happineſs there is, which he is to look after; he once had a fair Eſtate, but he hath ſpent and loſt it all, and he is to ſee to the recovering of it again. He hath been in Arms againſt his Lawful Sovereign, and been guilty of the higheſt Treaſon, and thereby hath forſitted his Life, his Soul; now he hath his Pardon to ſue out, and how doth he go to work in this one thing? to mention no more. Why he goes to beg a Pardon arm?d Cap-a-pe, and with his Sword drawn, he comes to ask Pardon for one Treaſon, and he is found acting of another. Lord have merey upon me, and give me leave to break thy Laws, is the ſum of all his Prayers. He talks of Heaven, and yet makes all the haſt he can to Hell; he is told he is out of the way, but he laughs at him that tells him ſo; and that's his beſt: Sometimes he rages, and deſires with all ſpeed to remove him that would ſet him in the Road to Zion; he calls for a Harchet to cut down the Bough upon which himſelf ſtands. And this is your Man of Wiſdom. The Man is under ſail in the midſt of Rocks and Sands; and if he would but look, he might ſee many doleful Spectacles, the tops of Maſts, Ship-wreck'd Souls I mean; and though the Pilots tell him of the danger, yet he ſays, he will never believe but that's the beſt and ſafe [...] Road to the Harbour, and ſo on he goes as if he were ſure he could not miſcarry; and all this while he will not be perſwaded but that he acts very wiſely; he judgeth it one of his greateſt Comforts, that he runs to Miſery without any hindrance; and how can it otherwiſe be, except [139]Men were ſpiritually Wiſe? And who can teach Man this Wiſdom? Who ſhall inſtruct him? Who ſhall help him, now his Affairs are upon the Mat⯑ter almoſt deſperate? Why, if thou wilt but hear, here is one that will yet undertake your foul Cauſe; if you will be adviſed by him, he will ſet all at rights. And O how doth he call after you! How willing to give you his Advice! How deſirous to aſſiſt you, Prov. 1.20, &c. Wiſ⯑dom cryeth without, ſhe uttereth her Voice in the Streets: She cryeth in the chief Places of Concourſe, in the openings of the Gates, ſhe uttereth her Words, ſaying, How long, ye ſimple ones, will ye love Sim⯑plicity? And ye Scorners delight in Scorning, and Fools hate Knowledge? Turn ye at my Reproof: Behold. I will pour out my Spirit upon you, I will make known my Words unto you. And will you ſet at naught all his Counſels, and have none of his Reproofs? Will you rather be ruined than be beholding to him for Advice? Let me put in one Word; if this wiſe Counſellor be not for you, he will be againſt you; and if you find any that can order your ſad Affairs more to your Ad⯑vantage, I pray make uſe of him; but if you will be ruled by him, you can't miſcarry, as ill a Con⯑dition as you are in; though thou beeſt quite broke, yet he will give you ſuch a Stock as that you may ſet up again, and ſuch Directions as that you can't but thrive, if you will but follow them. It is he that teacheth his Spiritual Frugality, not to part with that for a Trifle, which will be a rich Commodity e'er long; it is he who per⯑ſwades us to make the beſt Uſe of every thing; it is he that teacheth Fools more true Wiſdom than the great Politicians of the World, though [140]the World judge them weak, yet they have wit enough to make a good Bargain, to value Hea⯑ven before Hell, to fly from everlaſting Burnings. They are wiſe enough to know what is for their real Advantage, and what not. This is he that would bring thee acquainted with him, it is he who gives his ſo much Underſtanding, as to know the true Worth of things; and the Difference be⯑tween Good and Evil, Finite and Infinite, Time and Eternity. Who is it that David goes to for Counſel, when his politick Enemies combined a⯑gainſt him? Where doth he adviſe? Who brings him out of all his Intricacies? Is it not he that I am perſwading you to go to, who was never out witted, who can eaſily turn the Counſel of Achito⯑phels into Fooliſhneſs; it is he who can infatuate the great Sages of the World, and make them weaker than Children in their Counſels. And this is he who will be a conſtant Counſellor to all thoſe that are his Friends, his Acquaintance, Seneca, Epiſt. 41.81. gives excellent Counſel in⯑deed, which if we will preciſely follow, our Mat⯑ters can't but ſucceed. Art thou never in any Streights? Are all thy Affairs carried on with ſo much Prudence, both as to Time and Eternity, that thou ſtand'ſt in no need of Advice? Art thou ſure that this will always be thy Condition? If not, why then wilt thou not be perſwaded to ſtrike in here? Why, if you will believe them, which to their Comfort have tryed him again, and again, it is your un⯑ſpeakable Intereſt and Wiſdom to get God for your Friend, and then whatſoever you do, ſhall proſper by his Advice: A poor Chriſtian can outwit all the Policy of Hell, and ſhew himſelf more wiſe than thoſe which call him Fool, and [141]count him mad, Pſal. 73.24. David durſt truſt none elſe to guide him; but with his Conduct he doth not fear but that he ſhall come ſafe to his Journey's end, Thou ſhalt guide me by thy Counſels, and bring me to thy Glory. And again he ſaith, by the Help of this Counſellor he was wiſer than his Teachers, Pſal. 119.18. Hear therefore what you had beſt to do as Matters ſtand with you, Prov. 4.11. He will teach thee in the Way of Wiſ⯑dom: He will lead thee in the right Paths. When thou goeſt, thy Steps ſhall not be ſtraightned, and when thou runneſt, thou ſhalt not ſtumble, &c. 1 Cor. [...]1.15. Becauſe the Fooliſhneſs of God is wiſer than Men. That which looks moſt contemptibly, if throughly underſtood, will be found to have more depth in it than the wiſeſt Men of the World can reach. To chooſe ſuch a Friend, this is Wiſ⯑dom, this is Prudence. The godly Man knows that he hath a great Cauſe to be decided e're long, and that it will be no loſt Labour to make the Judge his Friend. Well what ſay you, Sinners, is this conſiderable that I do now propound, or is it not? Can you plead your own Cauſe, can you clear your Title to Glory without him; if not, be well [...]dviſed before you ſlight ſuch a Motion, as I now do make to you.

13. He is an immortal Friend. I, that's a Friend indeed. If one Friend could be ſure to live [...]uſt as long as the other; and were Friends ſure never to want the Advice, Comfort, Society, and Help one of another, it would not a little advance the Worth of a Friend. But where is ſuch a one to be found? What Hiſtories can give us an Ac⯑count of ſuch Amities? Let Perſons be united in never ſo cloſe an Union, conjoined in the faſteſt [142]Knot that Nature can tie: Yet Death will firſt or laſt diſſolve it. So that ſometimes I have been almoſt of this Mind, as to all worldly Friends, conſidering them abſtract from God (for Grace in any Friend doth unſpeakably ſweeten the Rela⯑tion, and ſuch a Relation will not die) if we compare the Shortneſs and Uncertainty of poſ⯑ſeſſing, and the Bitterneſs in looſing, with the Sweetneſs of enjoying; that it's ſomewhat diffi⯑cult to reſolve, whether ſuch ſhort-liv'd Comforts are worth the looking after. Not but that I think a Friend, a true Friend, a great Mercy, and much to be deſired; but really, if our Affections be not for God's ſake, if our Love be not regula⯑ted by Religion, I can eaſily believe that the Bit⯑terneſs in loſing doth over ballance the Pleaſure in enjoying. And who would much trouble him⯑ſelf to get that with Care, which muſt be poſſeſ [...] with Fears, and will be parted with with Tears. All worldly Enjoyments will ſerve us thus. When we expect moſt from them, and pleaſe our ſelves to think what Content we enjoy in them, ten to one, if God love us, but that he either imbitters or takes away that Comfort from us. One ſaith I had a dear Husband, ſuch a one as never Wo⯑man had, but he is dead, I have loſt him. Ano⯑ther ſaith, I had a precious Child, a Brother but he is gone. And every Body will be in this Note, firſt or laſt. And if the Caſe be thus who would be ſo fooliſh as to let out the Strength of his Soul, upon that which he may ſoon be de prived of? But here, here's a Friend whom you need not fear over-loving nor loſing, a never dy⯑ing Friend, one that will be ſure to out live you (Ar. Epic. l. 3. c. 22.) Say of what you will, that [143]is mortal, and you have diſgraced it enough; for how can that be of any great Worth which can die, and when I have moſt need of it I may want; but this can't be ſaid of God, he only is immortal, and not ſubject to Changes. As for the Favour of Princes and Great Ones, at the beſt, it is but an Ʋncertainty; for it may be all thy Hopes are bound up in his Life, and that Hour which puts an End to his Days, puts a Period to thy Comfort? But it is another kind of Friend, that I would have you acquainted with. O why do Chriſtians dote upon that which is ſo ſhort⯑liv'd? Make but choice of this Friend, and you ſhall never ſay of him, he is dead, I have loſt him. Wherefore put not your Truſt in the Son of Man, in whom there is no Help; for his Breath goeth forth, and he returneth to his Earth—But happy is he that hath the God of Jacob for his Help, whoſe Hope and Love is fixed upon the Lord his God, which made Heaven and Earth, &c. That God who is called the Living God, Pſal. 146.3, 4, 5, 6.

14thly, He is a preſent Friend, a Friend that is always in all Places. Man's Condition may poſ⯑ſibly be ſuch, as that he may be deprived of the Company of his deareſt worldly Relations, he may be ſequeſtred from the Society of his moſt helpfull and neceſſary Friends! How oft have the dear Children of God been clapt up in Dungeons, not only from the Sight, but from the Knowledge of their moſt affectionate Acquaintance? It's no un⯑uſual thing for them to be baniſhed from their Native Country. Wives and Children, a⯑mong Savage Men and Beaſts; they have no Man to make their Complaints to, but ſuch as will in⯑preaſe their Sorrows. How frequently may they be in ſuch a Condition, as that they may not ſee, [144]hear, or ſpeak to any Friend? What Bolts and Bars, what Walls and Guards to keep them from them, which if they could not free them from, yet might in ſome meaſure alleviate their Miſery? But now God is ſuch a Friend, who cannot, who will not be kept out from his by Walls of Braſs, or Bars of Iron, he will find out his Friends in the darkeſt Hole, and bare them Company there in ſpite of all the Powers of Hell. O how reviving are his Viſits? What Cordials doth he bring a⯑long with him. This is that which makes the People of God ſo very chearful, when their Ene⯑mies make account their Condition is ſuch, as that it hath no Mixture of Joy or Comfort in it. Was that a Priſon or Heaven where thoſe Martyrs were ſinging Halelujahs? Was that a time to be ſo merry, when all the World diſowned them, when they were loaded with Reproaches, and I⯑rons, and Chains, counted the Troublers of the Nation, Madmen, Hereticks? The Caſe is clear: The ſight of this Friend made them forget their Scorns, and think their Chains Gold, and their Priſon Liberty. It was God that ſpake it, and he hath been found to be as good as his Word, Iſa. 43.1, 2. Thus ſaith the Lord that created thee, O Jacob, and that formed thee, O Ifrael, Fear not: For I have redeemed thee, I have called thee by thy Name, thou art mine. When thou paſſeſt thorow the Waters I will be with thee: And thorow the Rivers, they ſhall not overflow thee: When thou walkeſt tho⯑row the Fire, thou ſhalt not be burnt: Neither ſhall the Flame kindle upon thee. Who was that which bore the three Children Company in the fiery Furnace? Who was that which went into the Lions Den to viſit Daniel? Who brought [145] Paul alive to the Shore when the Ship in which he went was wreck'd? Was it not this Friend that I am now ſpeaking of? I might be large in reci⯑ting the miraculous Preſervations which God hath vouchſafed to his, which is a manifeſt Token of his Preſence, when none can come near; beſides, he will not be far off. In the greateſt Extremities, when none durſt own them, then God reckons it time for him to ſhew himſelf. It was not for nothing that the Pſalmiſt could ſpeak ſo chearfully when others were quaking, Pſal. 46. 12, &c. What was it that bore up his Spirits, when there were ſuch dreadful Commotions? What Refuge hath he to ſhelter himſelf under in time of ſuch Calamity? In what doth his Strength lie that he is ſo confident? Whence doth he ex⯑pect a Supply, that he holds it out ſo bravely, when his Enemies are ſo numerous, and his Friends ſo ſcarce? Why, David hath his inviſible Friends, as well as viſible Enemies. Ask him, and he will tell you, That God is his Refuge and Strength, and he is his Confidence, and he will come in when he hath the greateſt Need; he will be a ve⯑ry preſent Help in trouble. And that is the rea⯑ſon that David will not fear, though the Storm were far greater than ever yet he was in; though the Earth were removed, and the Mountains were caſt into the midſt of the Sea; though the Foun⯑dations of the Earth were ſhaken, though the Sea ſhould roar and threaten the Earth with another Deluge, he can ſleep as ſecurely as a Perſon little concerned; and this be can ſpeak, not only for himſelf, but for the whole City of God; God is in the midſt of her, ſhe ſhall not be moved. The Saint hath a Friend that will bare him company [146]in all Places, in all Dangers, and in his Compa⯑ny he need not be afraid. Let the leaſt Child that God hath, give but one Cry, and he will ſoon awake. It can't but be ſo from the Spirituality of his Nature, the Immenſity of his Being, and the Infiniteneſs of his Love. It was Orthodox Divinity and Doctrine that Ar. Epictetus, l. 2. c. 14. preached (though but a Heathen) when he ſaid, That the firſt Leſſon that became a wiſe Man to learn, was, that there was a God, and then, that no⯑thing in the World could be concealed from him, and that he knew not only our outward Actions, but our moſt ſecret Workings, our cloſeſt curtain Buſineſſes; and not only ſo, but even our Thoughts, Projects and Principles: which ſpeaks him every where, and con⯑ſequently ready at Hand to help his Friends at a dead lift. Wherefore (ſaith the ſame Author, Idem, l. 3. c. 22.) think not that thou art alone when thou art in thy Chamber, in thy Bed, when thy Curtains are drawn, when thou art lock'd up in a Priſon never ſo dark un⯑der Ground; if thou art good, thou ſhalt have two Companions in ſpight of the Malice of all thy Enemies, a good Conſcience, and thy God. This made that brave Moraliſt to dare his Enemies to do their worſt to exclude his Friends from him. Can (ſaith he) any Man be baniſhed out of the World? Where⯑ſoever you ſend me, there will be the Sun, Moon, and Stars; but if not, God is there, I am ſure, with whom I may talk, to whom I may pray; he will bare me com⯑pany, though all the reſt of my Friends be kept from me. And as long as you can't baniſh me from God, nor keep him from me, I ſhall reckon my ſelf at Liber⯑ty; and ſhould I be ſent out of this Worldinto another, even there I ſhould find my Friend; and he will ſcarce complain that is removed from a Place where almoſt all [147]are his Enemies, to a Place where even all are his Friends. One would have thought theſe poor Heathens had been reading, Pſalm 139. Do you hear, O Chriſtians, what Language thoſe fore⯑mentioned Perſons ſpeak? And ſhall theſe that never had the thouſandth part of that Advantage for the knowing of God, ſpeak and act thus, and ſhall Chriſtians have ſuch low Thoughts of God? Becauſe we do not ſee God, ſhall we therefore not believe that he is preſent every where? He that denies God's own Preſence, had upon the Mat⯑ter as good deny his Being; for were it not ſo, how could he judge the World with Juſtice? How could all things be ſuſtained by his Power? God takes this as a very high Indignity, that any ſhould in the leaſt queſtion this glorions Attribute; Jer. 23.23, 24. Am I a God at hand, and not a God a⯑far off? Can any hide himſelf in ſecret Places, that I ſhall not ſee him, ſaith the Lord? Do not I fill Hea⯑ven and Earth, ſaith the Lord? And is not this a Friend worth the having, who will be ſure not to be abſent when you have need of him? The Wick⯑ed indeed ſay, how doth God know, and can he ſee through the thick Clouds, and therefore they ſin with Confidence, and oppreſs the Friends of God without any Fear; they hope God doth not behold, they think Omniſcience knows not. I wiſh there were not ſomething too like this ſome⯑times in the Thoughts of God's People too; but let me only leave that one Scripture with the firſt fort, Pſal. 94.9, &c. He that planted the Ear, ſhall be not hear? He that formed the Eye, ſhall he not ſee? He that teacheth Man Knowledge, ſhall not he know. The Lord knoweth, &c. As for the deſponding Chriſtian that begins to think God is out of the [148]Reach of his Prayers, let me ask thee, O thou of little Faith, when did God ever abſent himſelf from his in a time of need? When was he quite out of the hearing of their Cry? Know indeed he may hide himſelf, yet then he is near them alſo, to try their Love, and hear their Voice, for God loves to hear his Children cry; (earthly Parents may correct their Children for crying, but God chaſtiſeth his Children uſually for their Silence.) When he ſeems furtheſt off, he is but behind the Curtain, he is there where he with Pleaſure ſees how earneſtly his Children look up and down for him: And then when they are ready to ſit down weeping as if they had loſt their Father; when they think they are quite forgot, and their Enemies be⯑gin to triumph, and to ask, Where now is your God? Then he lets both Friends and Foes know that he is near. And what ſay you to all this, you that as yet are [...]trangers to God? Have you gotten ſuch a Friend as he is, that will always be at your Elbow, that can and will come to help you (when other Friends are far enough off) whe⯑ther Man will or no? Have you got ſuch a Friend? If not, why then will you not now accept of his Acquaintance, who will be ſuch a Friend to all that love him? No good Man is without the Com⯑pany of God, he walks with God, he talks with God, he eats with God, he drinks with God, and is entertained by him, and he ſleeps in his Arms. God is with him in his Shop, in the Rode, at Home and Abroad, and who can miſ⯑carry that hath ſo helpful a Companion always with him? When thy Burdens are too heavy, do but complain, and he will either take them off thy Back, or put under his own Shoulders, and help [149]thee to go away lightly with them, he will aſſiſt thee in ſix Troubles, and in ſeven he will give thee Help.

15. He is a Soul Friend, Soul Friends are the beſt Friends. As Soul Affairs are the mightieſt Af⯑fairs; ſo thoſe that give us the greateſt Help in thoſe Matters ought to be valued. God is the great Soul Friend; expect not to find him a Friend to thy Luſt, this ſcares the Wicked from him, who would be glad to be acquainted with God, if he would gratify their Luſts, and pleaſe their wicked Humours, and give them eternal Happi⯑neſs after a Life of Wickedneſs, that is, would ungod himſelf for their ſakes. But hold there Man; you ſhall ſooner ſee the Sun black, and have Fire cold, and find a Heaven in Hell, than have God a Friend to your Sins. God doth not promiſe to furniſh all his Acquaintance with Pro⯑viſion for their Senſuality, he will not put a Knife into thy Hands to ſtab himſelf, or to cut thy own Throat. There are too many of ſuch Friends in the World, and Men are generally ſo fooliſh as to count them Friends, which deſerve another Name; theſe are they which help Men to Hell, and ſhew them the ſhorteſt Cut to eternal Miſery, and this muſt go for a ſpecial Kindneſs. Sure Men and Women will ſcarce be always of this Mind. Muſt Poiſon in a guilded Cup go for a Cordial, and a Kiſs, though with a Dagger, be taken for true Love. Seneca had more wit than to reckon ſuch among Benefactors. He that can teach me the way to true Happineſs, he that can help me to a⯑ [...]orn, dreſs and trim my Soul; he by whoſe In⯑ſtructions I ſhall be more in Love with Vertue, [...]d out of Love with Sin; he by whoſe Di⯑rection [150]I may be acquainted with my ſelf, and made truly to value that which is really moſt ex⯑cellent, this ſhall be my Friend, this ſhall be my Companion. And where are ſuch Friends to be found? How few of them in the World? Do not moſt, that go under that ſweet Name of Friends, do one another the greateſt Unkindneſs that can be imagined! How do they incourage one ano⯑ther in an evil way, Prov. 1. Pſal. 2. How do Men tug and pull to get one another a-pace into Damnation; and if the wiſe World may be Judges, none muſt go for a Friend, but he that would do me moſt Miſchief; none muſt be counted an Ene⯑my, but he that deſires to do me the moſt real Kindneſſes. This ſounds ſtrangely: Yet for all that, did it lie in my way, I could eaſily prove it. Yet I muſt confidently affirm, that every one's Experience, firſt or laſt will ſay as much. Some thing of this I have taken notice of in my con⯑verſing with dying Men. I remember, once more particularly, being by a poor Creature that was juſt a going into another World, one of his old Friends looked in to ſee him, at the ſight of which Perſon he gnaſhed his Teeth, and could not in⯑dure him in the Room, but cry out, This was he that brought me to this, I may thank him, or [...] had not been in ſo ſad a Condition upon a Death⯑bed. But this by the by. Open Enemies are bet⯑ter than ſuch Friends. I ſay again, do not expect to have God ſuch a Friend. God loves, his too well to let them undo themſelves; he knows th [...] worth of Souls, and pities them that would par [...] with their Souls for a Trifle, and therefore [...] tells Men plainly, that which may be really pre⯑judicial to the Health of their Souls; he can't b [...] [151]let them know what is Food, and what is Poiſon: What elſe is the meaning of thoſe vehement Ex⯑poſtulations? Why doth he ſend ſo many Meſ⯑ſengers one after another? To what purpoſe elſe doth he tender ſuch Promiſes, ſuch Incouragement? Be it known therefore unto thee, O Man, if thou underſtand'ſt the Worth of thy own Soul, and would'ſt have that Soul of thine do well for e⯑ver, and would'ſt have a Friend for thy Soul, that there is but one ſuch a Friend to be found in the whole World, and that is God. O haſt thou no Regard at all for thy precious and immortal Soul? Doſt thou never think of that excellent Thing within thee? Doſt thou not care though thy Soul ſtarve, be naked and miſerable for ever? Is it nothing to thee, that thy Soul hath not ſo much as a Shelter to hide it ſelf under, when a dread⯑ful Storm ſhall riſe, and Death ſhall turn it out of his old Tenement? Doſt thou not believe that it muſt have a Being ſomewhere for ever, and that either in everlaſting Glory or eternal Burnings? and are theſe ſmall Matters with you? What, will you for all this take no care in the World about theſe grand Affairs? Had a ſpecial Friend com⯑mitted but a Dog to thee to take care of, you would have thought your ſelf engaged in Grati⯑tude and Honour, to have ſuited your Care of him, to your reſpect to the Perſon from whom you had him. (Epict.) But doſt thou not know, O Man, that thy God hath committed a Soul to thy Care, and hath told thee what thou ſhalt do to preſerve the Life and Health of this thy Soul, that it may be in good plight when he ſhall call for it. He doth tell thee what is its moſt natural Food, and what is not whol⯑ [...]ſome. He tells thee what thou ſhalt do to have that [152]Soul within thee everlaſtingly happy. And is all this of ſo little Conſequence, as to go in at one Ear and out at the other? Are theſe things to be in⯑different in? If Man's Soul were like the Soul of a Beaſt, the Caſe were altered; if when his Breath went out of his Body there were an end of him, the Matter were the leſs conſiderable; if he had ever a Friend in another World, that could do as much for him as God can do, I ſhould have little to ſay in this Buſineſs. But ſince this is impoſſi⯑ble, how can I bear to ſee thee neglect the making ſure of ſuch a Friend? How can a Chriſtian with any Patience think, that thoſe that he lives with, and dearly loves, ſhould miſs of ſuch a Friend, without whom their Souls muſt be everlaſtingly miſerable. If it were only for your Bodies or Eſtates I ſhould ſcarce uſe ſo many Words, nei⯑ther I believe need I; but when it is for your Souls and Eternity, who can be ſilent? Once more conſider what a Friend thou mayſt have; it is a Friend for thy Soul. Alas Man, it is thy Soul, thy precious Soul that lies at Stake; that Spirit within thee, which is more worth than a World; it is that which is in hazard, and here is a Friend that offers thee to make that Soul of thine happy for ever. Thy Soul hath abundance of Enemies: Some would debaſe it, others would rob thee of it, others would clap up a haſty Match between that Noble Creature and a Servant, the World, I mean: And there are very few that have a⯑ny true Kindneſs for it, and thou knoweſt not the Worth of that Jewel, thy Soul; but here, here's a Friend, if thou wilt but leave it with him, he will take care of it, it ſhall not be marted away for nothing. Here's one will do that for its Securi⯑ty, [153]Honour and Happineſs, that all the World beſides can't do. If therefore thou haſt any Love for thy poor Soul, if thou ſetteſt any Price upon that precious Thing within thee; in a word, if thou wouldſt have thy Soul do well in another World, O ſtrike in here, cloſe with theſe Ten⯑ders, liſten to the Counſel of him who offers you the beſt Advice in the World. He, he it is that now offers thee that thou canſt never value e⯑nough; he it is that will feed, clothe, and porti⯑on that Soul of thine, and after that marry thee to his only Son, by which Match you will be made for ever. O did Men and Women but know what a Soul is, did they imagine what a dreadful Miſ⯑carriage of a Soul is, did they but in any meaſure underſtand the things of their Peace, could they but conceive what God could and would do for their Souls, I need to ſpend but little time in perſwading them to commit their Souls to him, to be acquainted with him, who will be ſure to take ſpecial care of their Souls, that they may do well, whatever is neglected. O could you but ſee, did you but know what a ſad taking they are in, that go into the other World with a poor na⯑ked Soul, and know no body in the World there, and have never a Friend that doth take any no⯑tice of them, you would then think I ſpoke what I do with reaſon enough, and that my Words were too ſhort, and my Expoſtulations too faint in a Matter of ſuch Concernment. O Sinners, I tell you, nay, God tells you Soul-matters are the greateſt Matters in the World. I am ſure Chriſt thought ſo, or elſe he would not have been at ſo much coſt about them; thoſe that are in their Wits, and underſtand themſelves, they know as [154]much too, and ſo will you, e're a few Years, it may be Hours, be paſt. Thoſe that now make but a piſh of all this, when they have been but one Quarter of an Hour in another World, will ſay as I do, that a Soul-Friend is the only Friend, and that Soul-Concerns are the great Concerns, things of weight and moment indeed; and that it would have quitted the Coſt to have taken ſome Pains to have look'd out for ſuch a one that could have ſtood the Soul in ſome ſtead in that other World; and that above all it would have been no Folly nor Madneſs to have accepted of the Kind⯑neſs of one that deſired earneſtly to be acquainted with them, and to do their Soul a good Turn. O that they had but been ſo conſiderate, as to have embraced ſuch a Motion when it was offered! And this brings me to the next Qualification of this Friend.

16. He is a neceſſary Friend. There is an ab⯑ſolute Neceſſity of being acquainted with him. It's poſſible for a Man that hath very few Friends upon Earth, to live as happily as he that hath many. Multitude of Acquaintance, ſuch as they are, may contribute much to a Man's Care and Sorrow. And as for moſt Friends, ſuch as are commonly ſo called, it is better to have their Room than their Company. A Man may live without the Acquaintance of Nobles, he may be as free, chearful, and rich without the Know⯑ledge of ſuch as them. One may live holily, and die joyfully, and may be happy for ever, though he never ſaw the Face of a Prince, though he was never at Court, though he lived and died a Stran⯑ger to all worldly Friends. One may be diſown⯑ed by his Father, hated by his Mother, ſlighted [155]by all his Relations, and have never a Friend un⯑der the Sun that will own him, and yet for all that be in a State of truer Felicity, than thoſe that are daily attended with Troops of Viſitors, whoſe Gates are ſeldom ſhut, whoſe Houſes are never empty: but amongſt all that comes, God never comes to them, as for his Company they are Strangers to it; this Man I may write miſera⯑ble for all his great and many Friends. And him that hath the Company of God in Acquaintance with his Redeemer I'll call happy, though he have never a Friend in the World beſides. Multitude of Friends ſeldom add much to our Comforts, but always to our Cares. A Man may go to Hell for all his great Acquaintance with Men; but it's im⯑poſſible, if we are greatly acquainted with God, to miſs of Heaven. When Men are unkind, if God be kind, it's well ballanced; but if God frown, whoſe Smiles can comfort? I may be hap⯑py, though I am very little in Man's Favour; but it's impoſſible to be happy without God's Favour. To be a Stranger to God, is to be a Stranger to Peace, Joy, Heaven. O it's ſad being without God! If I ſhould declare the Judgment of moſt in the World, at leaſt if their Practice may ſpeak for them, they ſee very little Need of Acquain⯑tance with God. They do not write, Muſt, up⯑on the things of Religion. They muſt eat, they muſt drink, they muſt ſleep, and if they want a⯑ny of theſe things, they count themſelves in a ſad Condition. But further, they muſt riot, they muſt be drunk, they muſt whore, they muſt have what their Luſt calls for, let it be what it will, they muſt get into the Favour of ſuch and ſuch a great Perſon whoſe Diſpleaſure they have incur⯑red: [156]Theſe are things that the World ſay muſt be; they are reckoned among the neceſſary things: but they do not ſay they muſt have a Chriſt, they muſt be reconciled to God, they muſt deny them⯑ſelves, they muſt ſeek firſt the Kingdom of Hea⯑ven; No, theſe are indifferent things amongſt them, theſe are things minded by the by, if not matter of ſcorn and jeſting, theſe the World think unneceſſary things. It's neceſſary their Fleſh ſhould be pleaſed, it's neceſſary the Devil ſhould be obeyed, it's neceſſary they and theirs ſhould be ſome body in the World, theſe are Mat⯑ters of weight, for theſe they think it worth the while to toil and moil, to ride early and late, and to loſe their ſleep, and think they can never do too much; and all this while they ſee no need at all of getting a Friend for their Souls, no need at all of knowing, loving and delighting in God, Well, ſeeing the Caſe is thus, ſeeing it is no great matter whether you know God, or be known of him; be not then troubled at the Day of Judg⯑ment, if God look upon you as a Stranger then, be not grieved (ſeeing the Knowledge of God is nothing with you) if God ſay he knows you not; if God's Preſence be no ſuch material thing, com⯑plain not them for the want of it; be content, if you can, to hear him ſay, Depart, I know you not. O, but ſhall I thus leave you, poor ignorant Sin⯑ners? Conſider for the Lord's ſake, for thy Soul's ſake, whether it be a neceſſary thing to avoid e⯑verlaſting Burnings; is it a neceſſary thing to be ſaved? Is eternal Glory and Heaven neceſſary? dare you ſay theſe are unneceſſary things? If theſe be neceſſary, then I am ſure God and Chriſt are neceſſary; For this is Life Eternal to know God, and [157]him whom he hath ſent, Jeſus Chriſt. O how will the Caſe be altered e're long with the God-hating and Chriſt-deſpiſing World? when they ſhall be quite deſpoiled of all that which they prized a⯑bove the Knowledge of God, when all their Friends ſhall appear to be Enemies, when all their Hopes ſhall be ſwept down like a Spider's Web. O will they not then be of this Mind, that it was no ſuch ſlight matter that I was ſo earneſt with them about, that Acquaintance with God was no ſuch unneceſſary thing as they took it to be, and that there was more need of getting an Intereſt in Chriſt, than of running to a Play-houſe, or a Whore-houſe. How will they rend the Skies with their Fruitleſs Wiſhes? How will the Moun⯑tains eccho with their doleful Lamentations? O that God would but know them, O that they might not hear that Word, Depart! But ſeeing all that to little purpoſe, how then will they ex⯑claim againſt themſelves? O that they ſhould be ſuch Fools, that they ſhould be ſo madly beſot⯑ted, as to neglect the looking after Acquaintance with God. Time was, that God would have had them to come to him, he called after them, and ſent for them again and again, but they would none of his Company, they deſired not the Know⯑ledge of the moſt High; they ſaid to him, De⯑part from us: And now they have what they then deſired; now they ſee that the Miniſters had cauſe enough to ſay what they did, and a thou⯑ſand times more. As troubleſome as it was to hear of Hell, it's worſe to feel it. They ſee now Muſt is for the Soul, and not the Body. O that Men and Women would be now as ſerious in their Judg⯑ments about theſe things as they will be ſhortly? [158]Conſider, O Man, that as little as thou mindeſt theſe things, theſe are the only things that are neceſſary. Thou muſt have a God for thy Friend, a Chriſt for they Saviour to ſave thee from thy Sins, or elſe thou muſt be damned, or elſe thou muſt be curſed for ever. Thou may'ſt lie racked upon thy Bed of Sickneſs, where none can help thee; thou may'ſt rot in a ſtinking Dungeon, where no Man can relieve thee; thou may'ſt be roaſted in the Flames, and yet for all this be a happy Man. Worldly Eaſe, Pleaſure, Health, Riches, are none of thoſe abſolutely neceſſary things. A Man may go to Hell and have them all, and a Man may go to Heaven and want them; Thou may'ſt have Eternal Reſt in another Life, though thou haſt ſcarce a Day of Eaſe in this. One may be a Favourite of God, though as mi⯑ſerable as Job. But what will you ſay of that Man that hath not a God to go to? This, this is the miſerable Man with a Witneſs? O that ſeeing Mens Lives are ſo ſhort, they would wiſe⯑ly husband their precious time in minding no⯑thing but neceſſary things! O that Unneceſſaries might be cut off. When I am about to under⯑take a Buſineſs, let me ask my Soul this Queſtion: O my Soul, is this a Buſineſs of abſolute Neceſſi⯑ty? Haſt thou not ſomething of greater Impor⯑tance that is yet undone? We enter not into the Liſts for Honour, where it is no great matter, whether we conquer, or no; we perſwade not Men to buſy themſelves about Toys, we are not ſo importunate about a thing of nothing. No Sirs, as unneceſſary as you think theſe things we ſpeak of are, e're long you will ſay as much as we do, and more too; you'll ſhortly find, that it was as [159]much as your Life and Happineſs was worth that lay at Stake. Theſe are things we muſt mind you of, or elſe we hazard our Souls; and they are things that you muſt mind alſo, or elſe you ha⯑zard yours. I want ſignificant Words enough, to expreſs the Weight and Importance of theſe things. O that what is wanting of that Nature, might be ſupplied with Tears, Groans and Com⯑paſſions. I am through Mercy aſhamed of my own Heart, (O that I were more ſo) that I ſhould ſpeak of ſuch ſerious Matters ſo ſlightly. It is not now a time to jeſt, O my Soul, when thou art to diſcourſe with miſerable Men and Women, which refuſe their Happineſs, and doat upon their Miſery. Thou art now about a Work that concerns Souls, and their eternal State. Tell me, dear Friends, do you in ſober Sadneſs believe that you have immortal Souls? Do you indeed know that your Souls are naturally Enemies to God, and that if you be not reconciled to God, that you muſt be dealt with as Enemies? Do you really believe all this? Do you believe what a dreadful thing it is to look ſuch an Enemy in the Face when he ſhall ſit in Judgment? Further, do you believe what it is to lie down in devouring Flames, and to dwell with ever laſting Burnings? Do you not think it a fearful thing to fall into the Hands of a living God? And if you do not, let me tell you, you are worſe than mad; if you do believe all this, why, then let me ask you again, whether you conceive it unneceſſary to uſe the utmoſt Care and Diligence to get acquainted with him: who can deliver you from the Wrath to come? O Friends, I call you ſo, and I be⯑lieve moſt of you love me dearly! O that you [160]would do me one Kindneſs; I ſhould count it the greateſt Kindneſs that you can do me! Why, what is that you ſay! Why, it is but to pity your own Souls, and to mind that one thing ne⯑ceſſary, and to pity them that are mourning for your dry Eyes, and hard Hearts? What ſay you to all this? If you have any thing to ſay againſt the Neceſſity of theſe things, I am ready to plead the Caſe with you, &c. Well, if it be not neceſ⯑ſary to know God and Chriſt, and lay in Provi⯑ſion for Eternity, what then is neceſſary? If it be not neceſſary to ſerve, love, and delight in him, who can deliver from everlaſting Death, and re⯑ward with everlaſting Life; what then is? Once more, for your Souls ſakes conſider what you do, when you vigorouſly purſue worldly things, and look upon the Favour and Diſpleaſure of God, as ſmall things! O write not theſe things down amongſt the ſuperfluous things which are to be minded by the by. Remember this, that it is very poſſible for a Man to be exceeding holy, and yet to be altogether unknown to the World; but it is altogether impoſſible to be truly happy, and yet unacquainted with God.

17. He is a tryed Friend. Thouſands and Mil⯑lions can from their own Experience ſay all this, which I have ſaid of him, and much more; but I ſhall paſs this over at preſent, having hinted it already, and becauſe it may be I may touch upon ſomething of the ſame Nature hereafter.

18. He is an everlaſting Friend. I ſhall be but brief in ſpeaking to this Head, becauſe what might have been ſpoken of this, fell under that of his Immortality. Yet becauſe it is impoſſible to conceive God immortal in himſelf, and yet by [161]reaſon of Man's Default, his Kindneſs to him to be finite; ſo it was in reſpect of the Angels that fell from him. But now bleſſed be free Grace, Man ſtands upon ſurer ground than ever he did, the Children of God have a firmer Bottom by far than Adam had when he was in Paradice; his State is more ſecure, being once united to God in Chriſt, than that of the Angels of Heaven in their firſt Creation. For that their State was mutable, is, de facto, proved; but now bleſſed be rich Goodneſs, if we can but make ſure of Re⯑conciliation with God, again it is impoſſible for us to miſcarry. God hath ſworn, and he will perform it, that the Heirs of Glory might have the more ſtrong Conſolation, Iſa. 54.9, 10. For this is as the Waters of Noah: For I have ſworn that the Waters of Noah ſhould no more go over the Earth, ſo have I ſworn that I would not be wrath with thee, nor rebuke thee. For the Mountains ſhall depart, and the Hills be removed, but my Kindneſs ſhall not de⯑part from thee, neither ſhall the Covenant of my Peace be removed, ſaith the Lord, that hath Mercy on thee. God's Children need not fear diſinheriting; his Gifts and Callings are without Repentance. If God loved us while we were Enemies, how much more being reconciled will he continue his Love to us: once a Child of God, and a Child of God for ever: once in Favour, and never out of it a⯑gain; Rom. 8.35, 39. Who ſhall ſeparate us from the Love of Chriſt? Shall Tribulation, or Diſtreſs, or Perſecution, or Famine, or Nakedneſs, or Peril, or Sword. Nor Heighth, nor Depth, nor any other Creature ſhall be able to ſeparate us from the Love of God, which is in Chriſt Jeſus our Lord. Who can pluck us out of the Arms of the Almighty? [162]Who, or what is that which can alienate our Fa⯑ther's Affections from us? If the Promiſe of God, which ſaith, I will never, never, never, never, never leave nor forſake you, be valid, if his Oath bind him, if the Blood of Chriſt continue always to be ſatisfactory, if his Mediation can prevail, if the Nature of God be unchangeable, we are well enough, we are ſafe, if this be but clear that we are really reconciled to God, if we be ac⯑quainted with him. We are kept by the mighty Power of God through Faith unto Salvation. If they had been of us, ſaith the Apoſtle, no doubt they would have continued with us. It is poſſi⯑ble indeed, yea, common for Men to pretend Love to God, and to ſeem to have a true Friendſhip for him, and yet not to be truly ſo. To have a Name to live, and to live, are two things. It is not unuſual to bare God company (as I may ſay) abroad, and yet at home to have ſome body that they have a greater Kindneſs for. It is common to go along with God (if I may ſo call it) in the external Actions of Religion, and yet to deſert him at laſt, Iſa. 58.1, 2, 3. Mat. 7.21. There are many that ſeem to bid fair for Heaven, and if Cap and Knee will do, God ſhall have that; they will give him the Husk and Shell, that they may keep the Kernel for one that they love better. Thouſands there are of ſuch Perſons in the World; and theſe profeſs abundance of Kindneſs for God, they come oft to his Houſe, and ſit down there, and make as if they were his Friends, and his Ac⯑quaintance; and ſome of God's Servants, by a Miſtake, may bid them welcome, but yet for all this they may be Strangers; only they have heard of God, and can talk of him, and it may be have [163]given him many tranſient Viſits, but yet they want the real Properties of Friends: they never knew what it was to be brought nigh to the Fa⯑ther, by the Son; to have a Senſe of their loſt State and Eſtrangement from God, and under a Senſe of this, to make earneſt Inquiry after him; they never knew what it was to converſe with God, to have an intimate Acquaintance with him, to be ſending out the Breathings of their Souls af⯑ter him, and to be unſatisfied without him; they took up a Trade of lifeleſs Duties, and that was all. As for the Life and Power of Religion they never underſtood it; Communion with God, they heard oft of, but never underſtood what it meant, they never ſavoured and reliſhed the things of God, nor with any Suitableneſs or Complacency ingaged in his Service: And as for thoſe more ſe⯑cret Actings of Religion, to take up the Intereſt of God, to deſign his Glory, to be deeply con⯑cerned for his Honour, obſerving their Affecti⯑ons, and the Workings of their Hearts in Duty; to take notice of Anſwers of Prayers, or to look after their Petitions, when they are out of their Mouths, they know not what theſe things are. So that from hence it appears that God and they were never really acquainted; no wonder then that they do forſake God, and are forſaken of him. The building might look neatly, and the Houſe ſeem to be ſtrong; but becauſe it was built upon the Sands, it need not ſeem ſtrange, if it fall when the Winds riſe, and the Waves beat againſt it: But I ſay it, and ſay it again, the Houſe that is built upon a Rock, will not, cannot fall: If a Man be really united to God in Chriſt, and the Work of Grace throughly wrought upon him, it [164]is impoſſible that God ſhould forſake ſuch a one. God can't but be true though Man be falſe, he can't but value the Satisfaction and Interceſſion of his Son, he can't forget his own Nature, Iſa. 44. 15, 16. Can a Woman forget her ſucking Child, that ſhe ſhould not have Compaſſion on the Son of her Womb? Yea, they may forget, yet will I not forget thee. Be⯑hold I have graven thee upon the Palms of my Hands: Thy Walls are continually before me, &c. I do not ſay but that God may ſuſpend the refreſhing Inti⯑mations of his Love; nay, he may quite hide his Face, and his deareſt ones may look upon them⯑ſelves as free among the Dead, they may reckon themſelves ſuch as have no Acquaintance with God, and yet for all this be exceeding dear to God; this is clear'd by every Day's Experience. Nay, I may ſay, I believe that there are very few of them which know what God's Preſence, Smiles and Love is, but know in ſome meaſure what it is to have his Face hid, to walk in the dark, and to ſee no Light. It is no unuſual thing of a Child of God to queſtion his State, to fear whether all that he ever did were not in Hypocriſy and For⯑mality; have not the beſt been made ſometimes to queſtion (eſpecially upon ſome notable Fall) whether what they did formerly did not pro⯑ceed from meer common Grace, or ſome leſs ſpi⯑ritual Principle than the Life of Grace, and a Di⯑vine Nature within them. Were there ever any of the Sons of Adam, whom rich Mercy hath plucked as Fire-brands out of the Fire, to whom the Lord hath ſhewed his marvellous Kindneſs, and Love in Chriſt, that hath kept their Watch ſo exactly, that have walked ſo cloſely with God, ſo as never to have the leaſt Frown from him? Were [165]there ever any that lived all their Days under a conſtant lively Senſe of their Intereſt in divine e⯑verlaſting Love? If there be, they have fared bet⯑ter than Job did, they enjoyed more than ever Heman or David did. A Child of God may oft be in a ſad State, but yet he is always in a ſafe State: The Purpoſe of God ſtands firm. Though for a ſmall Moment he ſeem to forſake them, yet with everlaſting Mercies will he gather them? O Ever⯑laſting! That's a ſweet Word indeed in the Saint's Ear; he would not that one Word ſhould have been out of the Bible, left out of the Promiſe, for a World, Iſa. 54. If thou beeſt once truly ac⯑quainted with God, thy State is as ſafe, thy Con⯑dition as ſure as if thou wer't already in Heaven. God may and will chaſtiſe his with Rods, but his loving Kindneſs he will never remove from them, his Mercy indures for ever. All that God gives to his Friends and Acquaintance, that is ſpi⯑ritual, is like himſelf, Everlaſting. God is not like ſhort-ſpirited Man, every Moment changing, one day doating upon an Object, and the next day hating it as much. An earthly Prince may one Moment ſet his Favourite at his Table, and the next command that he ſhould be hanged. But far be it from the unchangeable God, that he ſhould do thus. As for the great ones of the World; it hath been counted by ſome, and thoſe none of the weakeſt, no ſmall piece of Policy, to keep out of their Knowledge: Their Favours are ſo dearly bought, their Kindneſs ſo uncertain, their Diſ⯑pleaſure ſo dangerous, and yet ſo eaſily procured. But here it is far otherwiſe. It is God, and God alone that is an everlaſting Friend, in whoſe Pre⯑ſence there is Fulneſs of Joy, and Pleaſure for e⯑ver [166]more. O theſe everlaſting Things are great Things! An everlaſting Friend, an everlaſting Inheritance, everlaſting Glory, everlaſting Joy, everlaſting Life, and everlaſting Death, they are Matters of Weight! O why ſhould not our very Souls be over-powered with the very Thoughts of ſuch things! O this Unbelief, this Unbelief!

19. He is one that is willing and deſirous to be acquainted with you. What I have ſaid before had ſignified little to us, were it not for this. It's a Miſery, and no Comfort, to hear and know the great things which we muſt go without. But this is that which puts Life into all thoſe power⯑ful Motives which I handled before. God is the moſt loving, moſt ſtrong and rich Friend, and withal he hath in him a ſweet Inclination to be ac⯑quainted with us. The Terms that he offers are the moſt reaſonable in the World. This, this is the Comfort of the poor fallen Sons and Daugh⯑ters of Adam; that though they have run away from God, though they have left their Father's Houſe, and turn'd Prodigals; yet their tender-hearted compaſſionate Father is ready to receive them again, his Arms are open, he meets them; while they are yet a great way off, he runs to them and falls upon their Neck, and kiſſes them, and expreſſeth the greateſt Kindneſs to them, and Joy for their Return. O unparalell'd Love! O infi⯑nite Goodneſs! God hath expreſſed this his Wil⯑lingneſs to receive poor loſt Sinners abundantly throughout all the Scripture. If God had not been willing to have been Friends again with Man, what needed he to have given himſelf the trouble of parting with his deareſt Son, and ſend⯑ing him into the World to manage this great [167]Work of reconciling Man to himſelf? Why elſe was that precious Blood ſhed? And to what pur⯑poſe ſhould he ſend ſo many Prophets, Apoſtles, and Miniſters, for ſo many hundreds of Years, riſing up early, and ſitting up late? Why are they commanded to cry aloud, to uſe ſo much Ear⯑neſtneſs, to compel poor wandring Strangers to come to his Houſe, but that he might be acquain⯑ted with them? Can any one conceive that he ſhould do all this without the leaſt Deſign of Kind⯑neſs? If all that God hath done to the reconci⯑ling Man to himſelf, doth not ſpeak his Willing⯑neſs to be reconciled to them, what can? Iſa. 5.4. Nay, ſo willing is he to receive them, notwith⯑ſtanding all their Backſlidings, that he teacheth them how they may addreſs themſelves to him moſt acceptably, he puts Words into their Mouths which they may uſe with good Succeſs when they come before him, Hoſ. 14.1, 2, 4. Nay, that Sin⯑ners may be the more confirmed in their Expecta⯑tion of his Favour, he hath moſt ſolemnly ſworn, That he delights not in the Death of Sinners, but had rather that they ſhould return and live. Wherefore elſe is it that we are ſo ſtraightly commanded, as we will anſwer the Neglect upon our Peril before God at that terrible Day, that we preach the Word in ſeaſon and out of ſeaſon? To what pur⯑poſe ſhould Paul expoſe himſelf to ſo many Ha⯑zards both by Sea and Land? Why ſhould he teach this Doctrine of Reconciliation Night and Day with Tears? Doth he not tell you that he did all this by Divine Diſpenſation, and that it was as much as his Soul was worth to wave this Work? And doth not all this ſpeak his Willing⯑neſs to be Friends again with Man? Could not [168]God have ſent Legions of Angels with flaming Swords in their Hands, when he ſent his Son, and thouſands of Prophets, Apoſtles, Miniſters and Teachers? Might he not have proclaimed War againſt them for ever, when he followed them with the Embaſſadors of Peace? If he had had no Thoughts of Agreement with them, could he not have ſpoken to them in Thunder and Lightning, with Fire and Brimſtone, as well as in the ſtill Voice of the Goſpel? He could if he had pleaſed have made them to have known the Breach of his Covenant, by giving them up to the Will of their cruel Enemies. God could as eaſily have cut off a whole World of us, as we can cruſh a Moth, and eaſier too. But he is willing to ſhew forth the Riches of his Patience and Goodneſs, that there⯑by Sinners might be brought to Repentance. How doth God further expreſs his Willingneſs to receive returning Sinners, by engaging them by many temporal Favours? Who preſerved that tender Creature in the Womb, and brought it out of thoſe dark Chambers into light? Who kept that helpleſs Infant after it was in the World? Whoſe Flax and Wooll do we wear upon our Backs? To whom is it that we are beholding for every Crumb we eat, and every Drop we drink? Who ſpreads our Table for us, and makes our Cups to overflow? Who brought us from the Brink of the Grave, when we had received the Sentence from our Doctor and our Diſeaſe? And what is the Language of all theſe Mercies, but re⯑turn, O backſliding Sinner, for in me is thy Help found. Love, delight in, and be acquainted with him, from whom thou haſt received ſo many Kindneſſes. If thou wouldeſt accept of him for [169]thy Lord, Husband, and Friend, who hath ſent [...]ee theſe Tokens, thou ſhalt have other Favours [...]han theſe be. Is not this the meaning of all the common Mercies that we daily receive from him? Why, was not thy Breath ſtopt with an Oath in thy Mouth? Why is it that ſo many thouſands that were born ſince thy ſelf, are gone to their eternal State, when thou art ſtill ſtanding? What haſt thou done to engage God more than others, that Worms ſhould not be feeding on thee, when thou art feeding upon the Fat and Sweet? What is the Engliſh of all this? What are all theſe Droves of Mercies which God ſends to thee, but to cool thy Enmity againſt him, and to make thee, who art marching out in thy war⯑like Furniture, to meet him with Tears of Joy and friendly Embraces? Is not, Love the Giver, written upon all his Tokens? What means his frequent viſiting of thee, but deſire of Acquain⯑tance with thee? Had he had no Deſire at all to know you, and to be known of you, do you think he would have call'd ſo oft and ſo kindly at your Door, would he have ſtood knocking with ſo much Patience, and have ſpoke to you ſo loving⯑ly, if he deſired ſtill to be a Stranger to you? Is this like one that deſires your Ruin? Did God ne⯑ver plead with thee by his Miniſters, and urge the ſame Argument that I do now? Did you ne⯑ver hear ſuch kind of Expoſtulations as theſe? Why wilt thou go on to deſpiſe thy God, and to refuſe his Love? What reaſon haſt thou to har⯑bour ſuch hard Thoughts of him? Doth he de⯑ſerve ſuch Unkindneſs at your Hands? How long ye ſimple ones will ye love Simplicity? Why will ye make light of that you can't poſſibly over⯑value? [170]The Favour of God, and Acquaintance with thy Maker. How oft have you grieved his Spirit by your unworthy Contempts? How many times have you given him cauſe to complain of your unhandſome Uſage, when he in very Pity and Compaſſion came to viſit you: He hath rea⯑ſon to ſay now, as well as of old, Hear O Hea⯑vens, and give ear, O Earth, for I have nouriſhed and brought up Children, and they have rebelled againſt me, Iſa. 1.2. Do ye thus requite the Lord, O ye fooliſh People, and unwiſe? is not he thy Father that bought thee? Hath he not made thee and eſtabliſhed thee? Deut. 32.6. O that they were wiſe. And be inſtructed O Jeruſalem, leſt my Soul depart from thee, Jer. 6.8. Is not this the Voice of Mercy? Have not theſe been Expoſtulations of the mighty God with his rebellious Creatures? And yet how do they ſtand it out all ihis while, as if God were like to get ſo much by their Acquaintance? Re⯑turn, O fooliſh Sinner, if thou makeſt any thing of Salvation and Damnation, if thou valueſt ever⯑laſting Glory, if thou thinkeſt the Commands, Threatnings, and Promiſes of the Almighty to be minded, come away and make no Delay. O why wilt thou go on thus madly to undo thy ſelf? Come away, poor Soul, for all this it is not yet quite too late, thy Glaſs is not yet quite run, thy Soul is not yet fully fixed in its unchangeable State. Once more I make ſuch an Offer to thee, as I am ſure none but a mad Man will refuſe; ſuch an Offer as none of the Kings and Lords of the World can make. The great and mighty Monarch of Haaven tenders thee an Alliance with himſelf; he ſees how far thou art ſpent, how poor and low thou haſt brought thy ſelf by a dan⯑gerous [171]and long War againſt thy Maker; he fore⯑ſees what a Condition thou wilt be in after a few more merry Hours, except thou repent and turn. Wherefore in Compaſſion to thy precious Soul he hath commanded us to follow thee, and not to ſet thee be at quiet till thou haſt given us a Pro⯑miſe, that thou wilt return and humble thy ſelf to thy God; and what ſhall we ſtill loſe our La⯑bour! Shall all this come to nothing! O Prodigy of Unkindneſs! O wonder of Patience! Thou haſt ſlighted the Friendſhip of thy God, thou haſt ſet light by Chriſt, and undervalued Heaven and Eternity for ten, twenty, thirty Years already, and yet the Lord ſends us once more in his Name to ask you whether you are willing to have God for your Friend; God hath not yet ſaid, Cut him down, bind him hand and foot, and caſt him into that Lake that burns for ever. Bring thoſe mine Enemies that would not that I ſhould reign over them, and ſlay them before my Face. God hath not yet ſpake that dreadful Word, Depart. O what is it thou ſtay⯑eſt for? What is it that makes this Buſineſs to hang ſo long? What Lover is it that doth ſo long hold back thy Heart? What is the matter that we can no more ſpeedily and effectually manage this great Affair? What is it that thou doſt pre⯑fer before God? What is it that thou thinkeſt more worthy of thy warmeſt Love than Chriſt? What is that great thing that thou ſtickeſt not to venture thy Soul for? Act like a Man that is ra⯑tional and not beſide himſelf. If the World be God, if Earth be better than Chriſt, then chooſe that; if Chriſt be God, then chooſe him. How long will you ſtand halting between two? Love that which will laſt longeſt, be acquainted with him [172]that is willing and able to do moſt for thee. Is the World worth more now than it was in David's time, when he preferred the Favour of God be⯑fore thouſands of Gold and Silver? Is the Price of it raiſed? Can it bribe Death, and ſtop the Mouth of Divine Juſtice, and procure thee a real Reſpect in another World? Go chaffer and ſee what Bargain thou canſt make; tell God that thou wilt give him thouſands for thy Brother's Life, and as much more for the lengthning the Leaſe of thy own to Eternity. What doth God ſay? Is the Bargain made? Is it not enough? Why, add a World to it, will that do? If it will not do this, if this Purchaſe be too great for thy Purſe, then go lower; can all thou haſt keep thee from Fears, get thee a Stomach, procure thee Eaſe, rectify thy Conſtitution; will it do this, or will it not? If not, why ſhould'ſt thou value that which can do ſo little for thee, before that which can do all things for thee? Be perſwaded at laſt to be wiſe. What is God like to get by your Love, or loſe by your Hatred? What have you to boaſt of? What Excellencies to ſet you out? What Portion to advance you, that you ſtand thus up⯑on your Terms? Come, let's hear a little what it is thou thinkeſt ſo highly of thy ſelf for. I am ſure your over-great Beauty can't commend you; for a Black-moor may with better reaſon brag of Comlineſs, than ſuch a deformed loathſome Crea⯑ture can of Beauty. I am ſure your Helpfulneſs will not ſpeak for you; for thou art a crazy, de⯑crepid, ſickly Creature, that will coſt God more to cure thee, than thou art worth a thouſand times. It can't be for thy Eſtate that thou art ſo much deſired, for all thy Gold is adulterate, [173]thy Jewels counterfeit, thy All forfeited; and [...]hat is it then that thou haſt yet to boaſt of? Come and ſet it before us, that we may acknow⯑ledge our Miſtakes. Are the Clothes upon thy Back (as fine as thou art) thy own? Is the Food that thou eateſt paid for? And is this the Crea⯑ture that muſt be wooed with ſo much Earneſt⯑neſs? Behold all ye Inhabitants of the World, and admire! Hear, O Heavens! This is that—(I want a Name to call her by) which thinks it below her to be match'd to Chriſt, and an un⯑dervaluing to be acquainted with her Maker, and a ſhame to have God for her Father! From the Crown of the Head to the Sole of the Foot there is nothing but Wounds and Bruiſes, and putri⯑fied Soars, running plague Soars that are broken are her greateſt Beauty: And here's a thing to be lov'd with all my Heart! Ezek. 16. Whoſoever thou art that readeſt theſe Lines, this was once thy Condition, in theſe Ornaments he found thee, when God came to ask thy Heart, this was thy Dreſs, though thou art thus highly advanced. And ſuch were ſome of you, but ye are waſhed, but ye are cleanſed.

And after all this, O Sinner, art thou ſtill as ſtout and proud as ever? Is Chriſt ſo willing to bring thee to his Father? Is he willing to clothe thee from Head to Foot with glorious Robes, ſuch a Dreſs as may become thee in the Preſence of a King? Doth he offer to lead thee in his Hands to his own Palace? Is God ſo willing and deſirous to be your Father, and Chriſt to be your Husband? are all the Miniſters of Chriſt ſo willing to do their utmoſt to bring this Match to Perfection? Shall they lie at you Day and Night to give your [174]Conſent, and to be willing; and are you ſtill un⯑willing? Well, if all this ſignify little, and you miſs of Chriſt at laſt, and be not acquainted with God; after all, remember it was your own Doings▪ And that you thought it greater Wiſdom to mar⯑ry the Servant than the Maſter, to obey the Re⯑bel rather than your loving Prince. Remember you preferred Darkneſs before Light, Hell before Heaven. I call Heaven and Earth to record this Day, that I have ſet Life and Death before you and you ſtand as if it were ſo difficult a matter to reſolve which were the beſt. This founds ſtrangely, and every one will be ready to write Fool upon that Man's Forehead that acts thus Hold Man, be not too ready to paſs thy Cenſure before thou look within thee. Doſt thou ſee an abſolute need of Chriſt? Doſt thou adore his in⯑finite Love and Kindneſs? Doſt thou give up thy ſelf to him for thy Lord, and receive him for better for worſe, come on it what will? Or doſt thou not rather ſpend thy Thoughts, and let out thy Affections upon the Vanities and Plea⯑ſures of the World? Doſt thou not love Father and Mother, Wife and Children, Brethren and Siſters, Houſe and Lands more than him? Why, if this be thy Caſe, I muſt ſay thou art one of the Fools that loves Death and ha [...]eſt Life, thou cal⯑leſt that Folly in another, which in thy ſelf thou counteſt Wiſdom. I wonder who it is that you ſtrive to pleaſe all this while! Is not the Hand o [...] Joab in all this? Hath not Satan been deep in re⯑tarding this Match? Hath not he a Deſign to marry thee to ſome painted Luſt, though he u [...] do thee for ever, and muſt he be pleaſed rath [...] than God? Is it more neceſſary to gratify him th [...] [175]ever yet intended to do any of the Sons of Adam [...]ny Kindneſs, rather than thy beſt Friends? Come away for ſhame, and let us loſe our Breath [...]o longer; and let that time we ſpend in plead⯑ing with you for God, be ſpent in ſinging with you, and praiſing God for you, and congratula⯑ting your happy Acquaintance with God, and you, matching to his only Son.

20. But becauſe Man is ſo wedded to the World, and dotes upon his Luſt, that all the Ar⯑guments that we can uſe are moſt commonly un⯑ſucceſsful; I ſhall add one more upon this ſort of Motives drawn from the Qualifications of him whom I would fain have you acquainted with, and that ſhall take in all that can be ſaid on this Head, and that is this, conſider that he is alto⯑gether lovely, he is made up of Love, Goodneſs, and all Excellencies; and whatſoever Pleaſure, Delight and Content you find in the Creature, it is tranſcendently in him, he is the chiefeſt of ten thouſands: Ask of them that by Faith have ſeen him, inquire of the Spouſe in the Canticles, and ask her what is her Beloved, more than another Beloved? What there is in God and Chriſt more than in the World, and ſhe will almoſt wonder, that any one that is rational ſhould ask ſo fooliſh a Queſtion; ſhe thinks you might with as much Judgment and Reaſon have ask'd, what there is in Heaven, more deſireable than in Hell? What there is in Eaſe more than in Torments? In Gold and Jewels, more than in Droſs; in a living, healthful, beautiful Creature, more than in a ſtinking rotten Carcaſe? Did you but ſee his Face, you would ſoon think that there were ſomething in him more than in another; could you but ſee [176]his Eye, your Heart would be in a flame: Di [...] you but underſtand what it is to be brought into his Banquetting-houſe, you would ſay that they are neither Fools nor Mad-men, that can find i [...] their Hearts to ſcorn the Beauties and Glories [...] this World in compariſon of one look or ſmil [...] from God; and believe that his Love was better than Wine, to be preferred infinitely before the greateſt worldly Pleaſures, and think that the Virgins had reaſon enough to love him, Cant. 1 [...].4. How high doth the Church run in his Com⯑mendations? How doth ſhe endeavour to ſet him out to the Life, that every one may admire hi [...] Excellencies, and be taken with his Beauties as well as her ſelf; neither doth ſhe fear to looſe him by this, nor indeed is unwilling that others ſhould fall in Love with him as well as ſhe, Cant. 5.9, 10, &c. She begins firſt with his Face, it is white and ruddy, the moſt exact Beauty, ſo that ſhe muſt be blind that is not taken with him; and ſo ſhe goes on as well as ſhe can to ſet him out; but he is ſo infinitely above her Commendations, that ſhe wants Words to expreſs her ſelf, therefore ſhe ſpeaks one great one, He is altogether lovely; and if you will not believe, come and ſee. Do but look upon him by Faith and Meditation; contemplate his Beauties, and then if you have any thing yet to object, if after you have had a true ſight of him, and have well weighed all, you do not find that there is in him infinitely more than I can tell you, why then let me bear the blame for ever.

Well, now let us gather up all theſe things to⯑gether; and if a Multitude of Arguments, and if Weight and Reaſon, if Vehemency and E [...]neſt⯑neſs may prevail; I ſhould have ſome good Hopes [177]that I ſhould not want Succeſs in this Work, nor you of the Acquaintance with God, and everlaſt⯑ing Glory. Therefore I ſay again, if Kindneſs and Love be taking, who ſo ſweet and obliging as he? If Comfort, Joy and Pleaſure, be deſireable, who is there, when the Soul is ſurrounded with a Multitude of Perplexities, that can ſo much delight, refreſh and raiſe it? If Power, Glory and Majeſty, if Ability to defend from Injuries, and revenge Wrongs, might ſignify any thing with poor ſhift⯑leſs Creatures, who is there that ever yet pre⯑vailed againſt him? Who ever contended with God and proſpered? If Vigour, Activity and Care in all the Affairs of his Friends can intice the dull helpleſs Sinner to receive him; who will take more care for, and do more for them than he? If his Humility may engage us, if Freedom of Acceſs, notwithſtanding that infinite Diſtance that is between us and him, ſignify any thing as to the commending of him to our Acquaintance; where can a poor Beggar be more welcome than at the Houſe of this mighty Prince? Can Faith⯑fulneſs in the greateſt Streight raiſe the Eſteem of a Friend? Who ever yet truſted him that was deceived? Are Riches and Wealth taken? Who is there that can give a Kingdom for a Portion, a Love-token, and give everlaſting Glory and Heaven for a Jointure, but God? Doth Pity in Miſery, Simpathy in Suffering, Compaſſion in Diſtreſs, indear and commend a Friend, who is more tender-hearted than he? Are Honours and Preferments ſuch great things? Who is that which will make all his Favourites Kings and Prieſts, and ſet them upon Thrones, and reward and commend them before the whole World? Is [178]Suitableneſs a conſiderable Qualification to make up this Match? Who ſo ſuitable for the Soul, a Spirit, as God a Spirit? Who can ſatisfy its vaſt and infinite Deſires, but Infinity it ſelf? Have poor ſimple Creatures that have quite un⯑done themſelves by their Folly and Indiſcretion need of a wiſe Counſellor to wind them out of their ſad Intricacies? Who is there among the profound Politicians and grave Sages of the World to be compared unto him? Doth a dying Man that hath a never-dying Soul, that is to paſs ſpeedily into an eternal State, lack a never-dying and immortal Friend, that may ſtand him in ſome ſtead, when all his Relations are dead and rotten? Is not God immortal? Are not Friends ſometimes furtheſt off from one, when one hath moſt need of them? Is not he then a Friend highly to be pri⯑zed, who can, who will never be abſent? Doth not God fill Heaven and Earth? What think you of a Soul-Friend? Is not ſuch a one worth the looking after, who takes care that your Soul to be ſure ſhall not miſcarry? Whoever did more for Souls than Chriſt? Will it not be true Pru⯑dence to make ſure of ſuch a Friend as we muſt have for our Friend, or we are miſerable for ever? And where is ſuch a one to be found, but he that hath the Keys of Heaven and Hell? Which is moſt conſiderable, Time or Eternity? And whom ſhall I moſt value, him that promiſeth preſent Pleaſures that are loſt as ſoon as felt, or him that will beſtow everlaſting Favours? And are there not at God's right Hand Pleaſures for evermore? If the Trial and Experience of ſo many Millions may ſpeak his Commendation, will not all that ever knew God ſay, truly God is good to Iſrael. [179]Will God's Willingneſs, Deſire, and Earneſtneſs prevail with you to come to him? What is the Subſtance of the whole Bible? Doth not almoſt e⯑very Chapter ſpeak the Deſire that God hath to be reconciled to Man? If the Perfection of all Excellencies meeting in one can render him ami⯑able; how can he be ſlighted, who is altogether lovely? And what ſay you now, are you reſolved, or are you not? Shall the infinite Majeſty of Heaven condeſcend to offer himſelf to be loved and embraced by ſinful Duſt? Shall God ſay, I will be thy Father? And ſhall not the Sinner ſay, I would be thy Child? Why ſhould not the Heart of every Apoſtate rebellious Traytor, that hath forfeited Eſtate, Life and Soul, leap at ſuch good News, and ſay, Will God for all this lay aſide the Controverſy, and conclude a Peace? Will he re⯑ceive the Rebel to Mercy? Will he open his Doors to his Prodigal? And is there yet any Hope? Is it poſſible that ſuch Sins as mine ſhould be forgiven? Can it be conceived that ſuch a Creature as I ſhould be imbraced? What, look up⯑upon me, will God indeed take me into Favour? Yes, thee, behold he calls thee, he offers thee his Son, a Kingdom, a Crown, behold the Fa⯑ther meets, he makes haſt to meet his returning Prodigal; behold the King hath ſent to invite thee to the Feaſt; nay, he will give thee his only Son in Marriage, the Wedding-Garment is made rea⯑dy, the Bridegroom is coming, the Wheels of his Chariot run apace, the Friends of the Bride⯑groom are come to bid you make ready: Up, deck your ſelf, put on your glorious Apparel, make haſt, make haſt ye Virgins, your Compani⯑ons are ready, all ſtay for you, the Bridegroom [180]is at the Door? Behold he is at the Door, and will you ſtill let him knock? What! Father, Husband, a Kingdom? What Words are theſe? Wilt thou O mighty Jehovah be my Father? Wilt thou O bleſſed Jeſus be my Husband? Shall I have a Kingdom? What me, a Child, a Spouſe for the King of Glory, an Heir of Glory! Grace! Grace! Amen, Hallelujah. Be it to thy Servants accor⯑ding to thy Word! But who are we, and what is our Father's Houſe, that thou haſt brought us hitherto? And now O Lord God, what ſhall thy Servants ſay unto thee? For we are ſilenced with Wonder, and muſt ſit down with Aſtoniſhment, for we cannot utter the leaſt Title of thy Prai⯑ſes? What meaneth the Highth of this ſtrange Love? O that the God of Heaven and Earth ſhould condeſcend to enter into Covenant with his Duſt, and to take into his Boſom the viperous Brood, that have often ſpit their Venom in his Face! We are not worthy to be as the Hand⯑maids, to waſh the Feet of the Servants of our Lord? How much leſs to be thy Sons and Heirs, and to be made Partakers of all thoſe bleſſed Li⯑berties and Privileges which thou haſt ſettled up⯑on us; but for thy Goodneſs ſake, and according to thy own Heart, haſt thou done all theſe great things. Even ſo Father, becauſe ſo it ſeemed good in thy ſight. Wherefore thou art great, O God, for there is none like thee, neither is there any God beſides thee. And what Nation on Earth is like thy People, whom God went to redeem for a People to himſelf, and to make him a Name, and to do for them great things and terrible? For thou haſt confirmed them to thy ſelf, to be a People unto thee for ever, and thou, Lord, art become their God. Wonder, O Heaven, and be [181]moved, O Earth, at this great thing! For, behold, the Tabernacle of God is with Men, and he will dwell with them, and they ſhall be his People, and God himſelf ſhall be with them, and be their God. Be aſtoniſhed and raviſhed with wonder, for the infinite Breach is made up, the Offender is received, and God and Man are reconciled, and a Covenant of Peace entred, and Heaven and Earth are agreed upon the Terms, and have ſtruck their Hands and ſealed the Indentures. O happy Concluſion! O bleſſed Conjunction! Shall the Stars dwell with the Duſt? Or the wide diſtant Poles be brought to mutual Embraces and Cohabitation? But here the Diſtance of the Terms is infinitely greater, Rejoyce O Angels! Shout O Seraphims! O all the Friends of the Bridegroom and Bride prepare an Epithalamium, be ready with the Marriage Song. Lo here is the Wonder of Wonders? For Jeho⯑vah hath betrothed himſelf for ever to his hope⯑leſs Captives, and owns the Marriage before all the World, and is become one with us, and we with him; he hath bequeathed to us the precious things of the Earth beneath, with the Fulneſs thereof, and hath kept back nothing from us. And now, O Lord, thou art that God, and thy Words be true, and thou haſt promiſed this Good⯑neſs unto thy Servants, and haſt left us nothing to ask at thy Hands, but what thou haſt already freely granted. Only the Word which thou haſt ſpoken concerning thy Servants, eſtabliſh it for ever, and do as thou haſt ſaid, and let thy Name be magnified for ever, ſaying, The Lord of Hoſts he is the God of Iſrael. Amen. Hallelujah. And how do you like this Muſick, O ye the loſt Sons and Daughters of Adam? How do you reliſh theſe [182]Dainties? What do you think of this Match? Some you ſee have been ſo wiſe, as with the greateſt Gratitude they can for their Souls, to cloſe with thoſe happy Offers of Grace; you hear how brave⯑ly ſuch and ſuch have beſtowed themſelves, and now they are made for ever. And what do you ſay to the ſame Propoſals? Have they ſo much reaſon to bleſs the Day that ever ſuch a Mo⯑tion was made? Have they cauſe to rejoyce for ever for thoſe bleſſed Overtures, or are they all to be ſlighted by you? Will Chriſt be worſe to you than them? Is Heaven and Happineſs leſs neceſ⯑ſary for you than them? Will the Loſs of a Soul be more inconſiderable to you, than it would have been to them? Will not Heaven, Chriſt and Glo⯑ry be as well worth your Acceptance as theirs? What, are you willing to be ſhut out when the Bridegroom comes to fetch his Spouſe home? Can you bare it, to ſee ſuch as you thought your Inferiours, advanced, and your ſelf deſpiſed? What ſhall I ſay? What Words ſhall I uſe? What ſhall I do to prevail? O that I could pity you a thouſand times more than I do! O that my Eyes might weep in ſecret for thy Folly! O that you alſo might do as ſome have done before you! Though indeed they be but few that be ſo wiſe! O that you would alſo beſtow your Heart upon Chriſt! Give him your Heart-love, or he will have your Heart-blood. Do not make your ſelf miſerable to pleaſe any living; do not ſlight Chriſt, becauſe moſt do ſo; go not with them to Hell for Company. But that if it be poſſible I might perſwade you, I ſhall add ſome more Mo⯑tives, to prevail with you to get acquainted with God, which I am certain will either work that [183]leſſed Effect, or riſe up againſt you to the Aggra⯑ [...]ation of your Confuſion, in that great and terri⯑ble Day.

II. HEAD of MOTIVES.

The next Head of Motives which I ſhall inſiſt upon, for the in forcing of this Duty of acquaint⯑ing your ſelves with God, I ſhall take from the glorious Effect of this Acquaintance with God. 1. The firſt Effect of this Acquaintance with God is, it makes the Soul humble, and conſe⯑quently fits the Soul for greater Communications from God ſtill, and to do God the greater Ser⯑vice; but of that Particular afterwards. Acquain⯑tance with God it makes the Soul humble. When God comes into the Soul, he brings ſuch a glori⯑ous Light along with him, that he makes the Soul to ſee, not only his Beauty, but its own De⯑formity, Pſal. 119.130. The Entrance of thy Word giveth light: it giveth Ʋnderſtanding to the Simple. Before the Soul was acquainted with the Word of God, and by that had ſome Diſcoveries of God made to it out of the Word, why it was in the dark, and ſaw nothing at all of its own Vileneſs, it took no notice of that Sink, that Hell that was within it, conſidered not its own Treaſon againſt the Lord of Heaven and Earth, and the dange⯑rous Hazards that it did run, every moment up⯑on that account; but the Soul thought very well of its own State, it flattered it ſelf in its own Ini⯑quity, the Man thinks he is rich and increaſed in Goods, and hath need of nothing; but when he comes to look into his Purſe, to open his Treaſu⯑ry, and to tell over all his Gold and Silver in the light, why then he perceives a ſad Miſtake: All [184]his Silver is Droſs, and the beſt Riches that he hath is but Dung. When the Light comes in, he ſees the Darkneſs of his Underſtanding, the Per⯑verſeneſs of his Will, the Diſorderlineſs of his Af⯑fections, the Diſtemper of the whole Soul. He before took himſelf for a beautiful Creature, but by this Light and this Glaſs he ſees his Beauty is great Deformity, he beholds heaps of Luſts craw⯑ling up and down, which before lay undiſcerned, and then that Man that reckoned himſelf ſo happy, cries out, O wretched Man that I am, who ſhall de⯑liver me? What ſhall I do to be ſaved? I am undone, undone, how ſhall I live, where ſhall I dwell for ever? Time was that the Man admired what the Miniſters ailed to keep ſuch a Stir about Sin, but now he wonders that they are no more earneſt in their preaching of it down. It was a little while ago, that he thought himſelf whole, but now he feels himſelf ſick to the very Heart, wounded, fainting and ready to dye; he made full account that he was pure, but now he cries out unclean, unclean; it was not long ſince he ſaid with Indig⯑nation, Am I blind alſo? But now he cries out, and will not he ſilenced, have Mercy upon me, Jeſus, thou Son of David, and grant that I may receive my Sight. His Language is much altered; he can now ſay, was ever ſuch a Sinner as I par⯑doned? Will ſuch a Prodigal ever be received? Shall ſuch foul Offences as mine be forgiven? If God ſhould look upon me, and give me a Chriſt, and pitty me, and caſt his Skirts over me, while I lye in my Blood, if the Lord ſhould look upon me, it would be ſuch a Wonder that all that ever heard of it may juſtly admire. Now the Man which thought himſelf the beſt of Saints, believes [185]himſelf as bad as the worſt of Sinners! When a Man begins to be acquainted with God, he be⯑gins alſo to know himſelf; He that ſaw no need of waſhing by Chriſt, would now have Hands, Feet, Head and Heart all waſh'd. He that thought himſelf ſometimes far enough from Hell, now begins to ad⯑mire that he did not fall into it: And although there be a ſweet Alteration in him for the better, and Saints begin to delight very much in him, yet he wonders that any one ſhould ſee any thing in him, that ſhould cauſe any Affection in them towards him, much more to inflame their Hearts in ſuch vehement Love to him; if he hear of any Reproaches that are caſt upon him, he is ready to ſay with that wiſe Stoick, (Epict.) If he had known me better, he would have ſpoke much worſe of me. If any praiſe him, he judgeth that it proceeds from their Ignorance of his Weakneſs, rather than from any Knowledge of his Worth; and if he hear any ſuch Language, he is ready to tremble for fear of his own Heart, and cries out, not unto me, not unto me, but unto his Praiſe be given: yet not I, but Chriſt which dwelleth in me. Thus it is with one that begins to have ſome ſaving Knowledge of God; and the nearer he comes to God, the further he goes from himſelf; the more he ſees of him and his Righte⯑ouſneſs, the leſs he ſees of his own; the more he is exalted, the more he debaſeth himſelf; like thoſe four and twenty Elders, he lays his Crown at the Feet of God. Thus it was with Job, when God, as I may ſo ſay, ſtood at a greater Diſtance from him, he is ready to ſpeak a little too highly he ſtands much upon his own Righteouſneſs, he ſtiffly juſtifieth himſelf; but when the holy God comes a little nearer to him, when he throws off [186]that dark Cloud with which he had mantled him⯑ſelf, and when he cauſed that glorious Brightneſs to break forth upon Job, and made him to ſee a Glance of his Holineſs, Wiſdom and Juſtice, then how is he even aſhamed and confounded with⯑in himſelf, that he ſhould ever ſtand ſo much up⯑on his own Juſtification, 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, and repent in Duſt and Aſhes. When he comes to be better acquainted with God, how ſtrangely is his Note changed; and I might ſay, when he was thus a⯑baſed! How ſpeedily doth God raiſe him to a wonder. A Man may hear of God twenty Years together, and yet never abhor himſelf with Duſt and Aſhes, never ſee any Vileneſs that is in his Nature, never be brought off from his own Righ⯑teouſneſs, never admire that he is kept out of Hell! O but when he comes to ſee God, and to be acquainted with him, then how doth he cry out of himſelf at God's Ear, as deſerving nothing but Wrath; then he hath not a Word more to ſay for the Goodneſs of his own Heart; now he can ſay with Aſtoniſhment! O infinite Patience! O unmeaſurable Goodneſs! O the Depths of God's Love! He muſt be merciful in⯑deed that can pardon ſuch Sins! That muſt be Goodneſs indeed that can be ſo to me! That is Love with a Witneſs, that can imbrace ſuch a [...] loathſome Monſter? What was it that made A⯑braham call himſelf Duſt and Aſhes? What made David to ſay he was a Worm and no Man? What made Iſaiah ſpeak ſo debaſingly of himſelf? Why theſe were the Friends of God, they had Viſions [...] that holy One. When is it that the People of G [...] [187]are moſt ingenuous in their Confeſſions? When do they moſt freely pour out their Souls before God? When is it that they moſt readily open their Soars, and deſire that they ſhould be ſearched, but when this great Chyrurgion comes to their Chamber? Thoſe which before were whole, are now ſick, full of plague Soars, Head and Heart ſick, dangerouſly ſick, and no whole part in them; they can ſay more againſt themſelves now than ever the Miniſter could; they can aggravate their Sins, and lay Loads upon themſelves; and they ſee themſelves vile, and even are ready to wonder that the Earth did not open and ſwallow them up before this, they admire that God ſhould indure them ſo long, and think it no ſmall Miracle that they were not cruſhed in the Egg, that they were not caſt from the Darkneſs of the Womb, to the Darkneſs of Hell. Now they can cry out of O⯑riginal Sin, and the Indiſpoſition of their Souls to any thing that is good, and Inclination to that which is bad. They ſay as well as David, That they were born in Sin, and in Iniquity did their Mo⯑ther conceive them; they think every thing too good for them, all Mercy on this ſide everlaſting Miſery. They count every Bit they eat, and e⯑very Drop they drink more than they deſerve. They think themſelves unworthy of the leaſt of God's Mercies, Gen. 32.10. Others ſay Thankſ⯑givings, but he feels them; others ſay Confeſſi⯑ons, but he feels them. It is one thing for a Man to ſpeak of his own Unworthineſs, and a⯑nother thing to lie under the Senſe of it. The Heart and Tongue are two diſtinct Members. The Heart may ſpeak that which the Tongue can't utter, and the Tongue may utter that which [186] [...] [187] [...] [188]the Heart never felt. But a Man that is brought into Acquaintance with God ſpeaks what he ex⯑periences, or rather his Experience is greater than he ſpeaks, ſo that he doth not diſſemble with God, when he confeſſeth his Sin before him. They lay themſelves as low as Hell; this is Humility, and this is an Effect of Acquaintance with God. Hence it is that Paul ſaith of himſelf, Eph. 3.8. Ʋnto me who am leſs than the leaſt of all Saints is this Grace given, that I ſhould preach among the Gentiles the unſearchable Riches of Chriſt; and to make all Men ſe [...] what is the Fellowſhip, &c. He wants Words to expreſs God's Greatneſs, and his own Smallneſs. Now what was it [...]h [...]t made Paul ſpeak and think thus of himſelf? There was a time when Paul would have ſpit in any one's Face that ſhould have ſpoke as much againſt him, as he did againſt him⯑ſelf. What is it that hath wrought ſuch a ſtrange Alteration in this great Rabbi, and made him ſo little? Why, this Acquaintance with God, the ſight of Chriſt was the thing that laid this proud Phariſee in the Duſt, and made him blind alſo. Mark this, always the more heavenly any Man is, the more humble. See Ezod. 3.11.2 Sam. 7.18. If I ſhould appeal to the Experiences of Saints, and ask them, when they had the loweſt Thoughts of themſelves, would they not ſay, when they were neareſt God? Now would you walk hum⯑bly, you muſt walk with your God; would you ſee more of your own Deformity? Why then you muſt labour to ſee more of his Holineſs, more of his Beauty. Contraries ſet near one another, ap⯑pear more viſibly.

2. Another excellent Effect of Acquaintance with God, is, that it will make a Man fall upon [189]Sin in good earneſt. When the Soul ſees how in⯑finitely good God is, it can't but ſee an unſpeak⯑able Evil in Sin, which is ſo directly contrary to him. When the Soul hath really entred into a League with God, it preſently bids Defiance to all his Enemies; when he begins to be at Peace with God, he preſently commenceth a War a⯑gainſt his Adverſaries. Friendſhip with God makes Enmity againſt Satan. That which for⯑merly the Man rolled under his Tongue as a ſweet Morſel, is now like Gall and Wormwood to him. He that ſometimes did commit Iniquity with Greedineſs, can now ſay, that it is the greateſt Folly and Madneſs in the World; he knows that it is an evil and a bitter thing, as ſweet as it ta⯑ſted when his Pallate was diſtemper'd; he that gloried in his Wickedneſs, now accounts it the greateſt Shame in the World, and hates the Gar⯑ments which are beſpotted with the Fleſh, which ſometimes he took for beautiful Raiments. The burnt Child dreads the Fire; Sin hath coſt his Friend dear, and him dear too. The Child can't love that Knife which ſtabb'd his Father. He knows how ſweet God is, and how much he hates Sin, and that if he would have God's Company, he muſt bid an everlaſting Farewel to his deareſt beloved Sin; and therefore rather than he will of⯑fend ſo dear a Friend, he will hew Agag in pieces before the Lord. He will as ſoon cut off one Hand with the other, and be pull'd Limb from Limb, as again draw his Sword againſt his covenanted Friend, and again venture into the Field in the Cauſe that ſometimes he did ſo deep⯑ly engage Body and Soul in. He that thought be⯑fore that it was no great matter to damn, curſe [188] [...] [189] [...] [190]and tear, but a Trick of Youth to whore, and no harm to do what one had a mind to, to eat and drink, and talk, and ſleep as one liſts, to give one's Luſt whatſoever it call'd for; he that could once make a Mock of Sin, and ſleep ſecure⯑ly upon the Top of a Maſt, and thought it a piece of Gallantry to dare the Almighty, and was ready to laugh at them which durſt not be ſo prodigal of their Souls, as himſelf; the Caſe is now wonderfully altered with him, he now ſees the Harlot ſtript naked, he beholds how loath⯑ſome the Whore is now her Paint is waſhed of, Sin and Hell are alike to him; tempt him to Fol⯑ly, and he will ſoon anſwer in Joſeph's Language, How ſhall I do this great Wickedneſs, and ſin againſt God? He that ſometimes thought Sin the only Pleaſure, and looked upon the Devil and the World as the only Friends, now ſees his dange⯑rous Miſtake, and bleſſeth God that his Eyes are opened before he comes into another World; he knows now that Holineſs is the only Pleaſure, and God is the only Friend; and Sin, and the World are as mortal Enemies as the Devil himſelf, he believes that if he venture upon Sin, he muſt ven⯑ture upon the Diſpleaſure of his Friend, whoſe Favour he ſet more Store by than all the Delights under Heaven, and whoſe loving Kindneſs he judgeth to be better than Life it ſelf. When the Soul is once acquainted with God, how ſtrange⯑ly are its Apprehenſions of things altered? Now he calls Things and Perſons by their right Name; Good he calls Good, and Evil, Evil; whereas before he called Evil good, and Good evil, and put Light for Darkneſs, and Darkneſs for Light; he now believes that the zealous Com⯑paſſionate [191]Miniſters that ſpoke ſo much againſt Sin, had reaſon enough to have ſaid ten times as much as they did; he ſees that it was not for no⯑thing that they were ſo earneſt with him; he hath taſted the Gall, Wormwood, and Poiſon that is in Sin; he plainly ſees what is the great Make-bate between God and Man, he hath now the Wit to underſtand what it is that hath kept good things ſo long from him: Tell him now of a Re⯑vel, a Whore, he had as live thou ſhouldſt per⯑ſwade him to part with his Strength and Liberty and grind in a Mill, he reckons you might as ra⯑tionally deſire him to leap into a bottomleſs Pit, to take up his everlaſting Lodging in a Bed of Flames, and to make light of Damnation. Let Men and Devils uſe what Arguments they will to prevail with him, now to cloſe with Temptati⯑ons, he is ſure he hath a ſtronger againſt them; he hath a ſenſible Argument within, which will anſwer all, if they had ten thouſand times as ma⯑ny more than they can produce: The Love of Chriſt makes him abhor the Motion; God is my Friend, daſhes all. Shall ſuch a one as I take up Arms againſt God? Shall I that have found him ſo infinitely good? Shall I that have experienced the Faithfulneſs of this Friend to me, be ſo infi⯑nitely ungrateful as to be thus abominably un⯑faithful to him? Shall I that have forfeited my Life and Soul, and inſtead of Hell have received Heaven, inſtead of Damnation, Salvation, ſhall I inſtead of Thankfulneſs again rebel? Becauſe the Grace of God abounds, ſhall ſin abound? God forbid. To argue from Mercy to Sin is the De⯑vil's Logick: To argue from Mercy to Duty is true Chriſtianity. One that is acquainted with [192]God can expoſtulate the Caſe with his own Soul, and ſay! What meaneſt thou O my Soul to ſtand parlying with Satan? Haſt thou known what that hath coſt thee already? Look back to Eden. Who was it that diſpoſſeſt thy Grandfather of that brave Seat? What did Eve get by diſcourſing with ſuch a Cheater; have you not loſt enough already, but you muſt be venturing ſtill? Was it nothing for God of a Friend to become a Stran⯑ger, an Enemy? Was it a ſlight Matter to be di⯑veſted of all that Glory that once thou didſt ſhine in, but that now again after thou art brought in⯑to ſome Favour, thou muſt be tampering with that Gameſter, who had like to have robbed thee of all? Art thou talking of returning again to Egypt? What haſt thou ſo ſoon forgotten the I⯑ron, and the Clay? Is this all the Thanks that you give the Lord for his unſpeakable Mercy? Doth he that hath done ſuch things for you de⯑ſerve no better at your Hands? Is this your Kindneſs to your Friend? What was it, O my Soul, that that undone Creature ſaid unto thee? Did he ſay, it is a little one and thy Soul ſhall live? What did he ask, a few merry Hours that I ſhould ſpare my ſelf, that I ſhould not be righ⯑teous overmuch? Did he ſo? A ſpecial Friend? I thank you for nothing? And why didſt thou not anſwer the Tempter as Solomon did Bathſhe⯑ba, when ſhe ask'd a ſmall thing (as ſhe thought) for Adonijah? And why doſt thou not ask the Kingdom alſo? And why did not Satan ask thee to part with Heaven, and thy Intereſt in Chriſt, and thoſe Favours? As the Lord liveth, as ſmall a Requeſt as thou think'ſt his was, that Word was ſpoken againſt thy Life, thy Soul. Avertu⯑ous [193]Man, or as the Stoick calls him, (Anton.) One that hath God for his Friend, when Temptations are preſented, he remembers who he is, and how he ſtands related to God, and how little grateful ſuch an Action would be to his Friend. And thus he doth reſiſt the Temptation with a great deal of Gal⯑lantry, when he remembers himſelf. Nay, ſometimes Temptations to ſin do make Grace more to abound; the Water which was intended to cool Divine Love, proves Oyl, and makes that Noble Flame to burn more vehemently, Cant. 8. 6, 7. He deſires to exerciſe that Grace which is contrary to the Vice which he is tempted to with more than ordinary Vigour. He ſtands like a Rock in the midſt of the Sea unſhaken; he is ſtedfaſt and unmovable, like a Pillar in the Tem⯑ple of his God. He is much of the ſame mind, in that Point, with that brave Heathen, who ſpake thus to himſelf when Temptation was ſtrong: (Ar. Epict. l. 2. c. 18.) Deliberate Man, yield not raſhly, 'tis a great Work that lies upon thy Hands, 'tis a divine Work, 'tis for a Kingdom, the Kingdom of God. Now remember thy God, let's ſee what thy Love to thy God is, remember his Preſence, he beholds how thou ſtandeſt deliberating whe⯑ther thou ſhouldeſrt fight for him or againſt him; for ſhame ſhew not thy ſelf ſo baſely diſingeni⯑ous: Remember what thy God, thy Friend did for thee at ſuch and ſuch a time: Remember how kindly you were entertained by him the laſt time you were at his Houſe. Whoſe Sword is that you wear by your ſide? who gave you it? Did not God give it you to fight againſt his Ene⯑mies? And will you draw it againſt himſelf? Remember from whence you had all that you do [194]enjoy, and can you find in you Heart to take God's Mercies, Gold, Silver, and Food, and beſtow them all upon that which he hates? Will you quarter and keep in pay with God's Coin, his greateſt Enemy? And if you feel your Heart ſtill ſtaggering, and ſcarce able to keep its Ground, then remember God ſtands by, Chriſt looks on, and ſees how gallantly any Champion of his will demean themſelves on his Quarrel; and that there is not a more lovely Sight upon the Earth, than to behold one of his Friends, rather venturing their Lives than they will bear that the leaſt Indig⯑nity or Affront ſhould be put upon their God! O happy are they that can always act as in the ſight of God! And if the Soul can have but a conſtant, freſh Senſe of its relation to God, and his Eye, it is impoſſible but that it ſhould have Sin, which is ſo directly oppoſite to him: Happy are thoſe who by the Thoughts of God are inraged againſt Sin! Is it not enough, ſaith that heavenly Soul that is acquainted with God, that I have done ſuch and ſuch things againſt God, when I knew him not, but that I ſhould again ingage againſt him after I have been obliged by a thouland Mercies, after I have taſted and ſeen how good the Lord is? Is it a light matter that I did ſo long fight againſt him then? And ſhall I now renew my Rebellions, when I have had ſo much Experience of the Folly and Madneſs of ſuch a War, where I ſhall be as ſurely conquered as I draw my Sword? And hath God kept me by a Miracle of Mercy out of Hell, and after I had run out ſo wretchedly, and un⯑done my ſelf, ſet me upagain; after I had plaid the Prodigal, received me again into Favour, and ſhall I after all deal thus baſely by him: No, I'll [195]a thouſand Deaths before I will willingly yield to any thing that may be in the leaſt offen⯑ſive to him, whom my Soul hath ſuch an infinite Reaſon to love above the whole World. The Knowledge of God's Service, and Satan's too, makes a Soul to diſtinguiſh; he that knows what it is to be made free by Chriſt, abhors his old Ma⯑ſter, he remembers full well the great Hardſhip that he then underwent, when he had nothing to live upon but Husks; he calls to mind the Clay and Mortar, he can't forget the cruel Vaſſalage that he ſerved under; Garlick and Onions were his Dainties, and truly he can't deſire to leave his Manna for ſuch kind of Food; he is not in Love with the Whip and Scourge, he doth not dote up⯑on the Fetters, the Iron which went into his Soul, but he is glad with all his Heart to be free from thoſe Task-maſters which made him to ſerve with Rigour, he hath no mind to return to his old Work: My meaning in all this is, he that was a Servant and a Drudge of Satan's, and a Slave to his Luſt, when he once comes to taſte the Sweet⯑neſs of Spiritual Liberty, to be made free by Chriſt, he hath no Deſire again to be inſlaved, but doth with the greateſt Deteſtation, reject all the Pro⯑proſals and Promiſes that the Devil makes to bring this Buſineſs about; he knows Satan too well to love his Service, he remembers that all his Pay was Promiſes and no more, he remembers that he fed him with Poyſon, and made him do that which had like to break his Bones, and undone him for ever; he ſees what Satan's Deſigns were, and what had become of him quickly if he had gone on in his Service; he believes Chains to be Chains, though they be of Gold; he believes that [196]Poyſon will kill him, though it may be ſweet in the Mouth; he hath now ſuch a Senſe of the Evil and Baſeneſs of Sin, as being ſo infinitely loath⯑ſome to God, as that he hates it with a perfect Hatred; he hath a Will in ſome meaſure confor⯑med to the Will of God; and what his Friend, the Lord loves, he can't hate, and where his God hates he can't love: Pſal. 139.22. Do not I hate them O Lord which hate thee? And am I not grieved with them which riſe up againſt thee? I hate them with a perfect Hatred, I count them mine Enemies. Now what is it that ſtirs the Pſalmiſt's Choler ſo much? Why, he had been working upon his own Heart, in the former part of the Pſalm, the Doctrine of of God's Omniſciency and Goodneſs, and by Me⯑ditation upon this Subject he was brought under a lively Senſe of the Greatneſs of Divine Kind⯑neſs; and while his Heart did thus muſe, the Fire burnt, his Soul was in a flame againſt Sin, ver. 17. How precious are thy Thoughts unto me, O God! O when the Soul hath ſweet Thoughts of God, it will have ſower Thoughts of Sin. When the Soul loves God dearly, it can't chuſe but hate Sin entirely. None behold ſuch Deformity in Sin, as thoſe which behold moſt Beauty in God. Hence it is that ſome of the People of God have (nay all of them which are really acquainted with God, are of the ſame mind) counted it more deſireable to leap into the Flames, than to venture upon a known Sin. It was no Untruth in the abſolute Poſition, though falſly applied by Job's Friend, that it is a great Wickedneſs to chooſe the leaſt Sin before the greateſt Suffering, Job 36.21. What was it that made Paul ſo weary of himſelf? What Burden was it that made his Back to ake? What [197] [...]ains cauſed thoſe bitter Groans? Rom. 7. Was [...]t not Sin? And why did not Paul groan before [...]s well as then? Was it becauſe he then had no Sin [...]t all, or leſs Sin than when he had made that bitter Complaint? No ſuch matter, but becauſe he had then leſs Acquaintance with God. But now he [...]s become acquainted with God, the more he doth abhor himſelf for Sin. He now knows better than he did, his Eyes are opened, and he ſees Sin in its Colours, and he looks upon it as ſo great an Evil, that he doth want Words to expreſs the odi⯑ous Nature of it; therefore becauſe he can't find a worſe Word, he calls Sin by its own Name, ſin⯑ful Sin; which he thought a more ſignificant Epi⯑thite, then if he had called it Deviliſh Sin. What makes the Children of God to be ſo weary of this World, and ſo deſirous to be upon the Wing? Why, it is becauſe of better Acquaintance elſe⯑where; they know that then they ſhall put off that Carrion that now they carry about with them, Sin I mean, which, like a dead Carcaſe bound to a living, doth now ſtink ſo abominably in their Noſtrils; they know that then they ſhall have a ſweeter Smell, and themſelves alſo ſmell more ſavoury in the Noſtrils of God. They know that Poverty ſhall be ſwallowed up with Riches, Want with Fulneſs, Sin with Holineſs, Miſery with Happineſs, they have an Inheritance, a Ci⯑ty wherein dwelleth Righteouſneſs, and nothing that is unclean ſhall enter into it; and when they come thither, they know the Caſe will be altered with them, and that though now they bare a⯑bout with them a Body of Death and Sin, yet [...]hen they ſhall have a Body as pure, as bright [...]nd glorious as the Sun, they ſhall be preſented [198]by Chriſt to the Father without Spot or Wrinkle, or any ſuch thing. He knows that as long as he is thus ſullied by his Sin, his great Friend will not take ſo much Pleaſure in his Company. Iſaac and Iſhmael, the Ark and Dagon, God and Sin, can't dwell in the ſame Heart; therefore he deſires to have leſs of Sin's Company, that he may have more of God's; none of Sin's Company, that he may have always God's Company. Obſerve that conſtantly in your own Experience and o⯑thers, thoſe which walk moſt cloſe with God are moſt tender, as to the Matter of Sin: and thoſe which are leſs in Converſe with God, are more bold in their venturing upon Sin, and after it is committed they have leſs Regret. What is the reaſon that one can ſwallow any thing almoſt, and another is afraid of the leaſt Appearance of evil; he hates the Garment ſpotted with the Fleſh, he is as fearful of clothing himſelf with Wickedneſs, as of putting on the Garments of one that hath had the Leproſy or Plague upon him; he hates vain Thoughts, becauſe he loves God and his Laws, Pſal. 119.104, 113.

3. Another glorious Effect of Acquaintance with God, is, that it makes one to have very low and undervaluing Thoughts of the World. When the Saint hath been with Paul raiſed up to the third Heaven, when he hath had ſome intimate Converſe with God, he can look the World into almoſt nothing; nay, if it ſtand in Competition with Chriſt, he counts it but as Dung and Droſs [...] compariſon of the Excellency of the Knowledge of Chriſt Jeſus his Lord, Phil. 3.8. he can then ſet a higher Value upon the Light of God's Coun⯑tenance, than upon Corn, and Wine, and Oil. [199]It is becauſe that poor Creatures know no better, that they doat ſo much upon the World; did they but know what it is to have one Look of Love from God, were they but acquainted with the Glory of another World, they would ſoon diſre⯑liſh every thing elſe; nothing will down with them which have been feaſted in God's Houſe, but thoſe royal Dainties. Taſte the World who will, ſaith the Saint, give me but more Grace, more of Chriſt's Company, let me but maintain an inti⯑mate Familiarity with God, let me be but better acquainted with him, and be more frequently re⯑freſhed with his Smiles, this is all that I deſire up⯑on Earth, this is all that I expect to make my Hap⯑pineſs compleat in Heaven. Whom have I in Hea⯑ven but thee? and there is none upon Earth that I can deſire in compariſon of thee. It was not without good Reaſon that the Pſalmiſt prizes the Commands of God above Gold and Silver: it was no Miſtake in Solomon to count Wiſdom more excellent than the fineſt Gold, and more precious than Rubies. That ſpiritual Merchant knew what he did when he ſold all that he had for that Pearl of great Price; he was ſure he ſhould be no Loſer by ſuch a Bargain. Bring me a heavenly Creature that hath had a View by Faith of the Glory of God's Countenance, that hath been in his Compa⯑ny, that hath been brought into his Banquetting-houſe, ſuch a one I am confident can eaſily ſpare that which moſt keep ſuch a fearful Stir about, he can ſpare the World for them which are like to have no better a Portion. Give him but more of thoſe ſpiritual Pleaſures which he hath had in Communion with God, and he deſires no more. He can now ſpeak it, and ſpeak it in good Ear⯑neſt, [200]that there is no Compariſon between this World and another; he can now call this World a Shadow, and the Glory of it Graſs, and write Vanity, Emptineſs, and Vexation upon its beau⯑tiful Face, and contemn all its Smiles and Frowns, and look upon its greateſt Lovers, as Perſons that deſerve to be pitied rather than envied, whoſe Portion is ſo ſmall, whoſe Happineſs ſo ſhort, and whoſe Miſery and Miſtake is ſo great and diſmal. It is a common thing for Men to declaim againſt the World, and to ſay, it is but a little muck; it's no unuſual thing for its greateſt Lovers to ſpeak againſt it, and ſay, that it is that which paſſeth away; but yet for all that they purſue it more than Heaven, and are more earneſt for it, than the Salvation of their Souls, and more troubled at the Thought of parting with it, than at the Thought of their parting with God; and the Loſs of it troubles them more than if we tell them of the Loſs of their Souls: Such as theſe will not ſay but that God is infinitely more to be loved than the whole World; but yet if the World and God ſtand in Competition, they ſtand not long diſpu⯑ting which muſt give place, the World hath the uppermoſt Room in the Heart. But whence is this Miſtake? how comes the Servant to ride, and the Maſter to go on foot? why is the World preferred before God? Why, hence it is, Men know not God, they are not acquainted with his Excellency; the World is ſenſible, he ſees it, he feels it, he taſtes it, and ſo he doth not the things that are inviſible: and no wonder then that Senſe bears the Sway; the Man wants Faith to realize Inviſibles, he wants Senſes ſpiritually exerciſed. But now he that knows God, and is [201]acquainted with ſpiritual things, he hath quite another Apprehenſion of the World, and that not only from Faith, but ſometimes from a ſpiri⯑tual Senſe, and he can ſay that Divine Pleaſures, Riches, and Enjoyments, do as ſenſibly refreſh him, yea, abundantly more than ever the World did. And when he hath been newly taking a Walk in that heavenly Paradiſe, he looks back upon this World with Grief and Indignation, that he ſhould ever love the World with his Heart, when there was one that did infinitely more de⯑ſerve his Love, when there was a God, Chriſt and Holineſs to be loved; that he ſhould be ſuch a Child, ſuch a Fool as to run after Butterflies, quar⯑rel for a Feather, hunt for a Shadow, while God, Chriſt, and Glory, thoſe great Subſtances, lay by unregarded. Now he grudges that any thing ſhould have his Love but his God; his deareſt Re⯑lations, if they ſtand in God's way, muſt be run over, deſpiſed, hated. That which the Men of the World fight, and kill, and ſpare not to damn their Souls for, he ſees now to be a pitiful worth⯑leſs thing, which can't defer Death a Moment, nor ſtand him in any ſtead in another World. He's all for that Coin which will go currant in an⯑other Country; and if he be but rich in Promi⯑ſes, rich in ſpiritual Relations, rich in Grace, he takes himſelf for no unhappy Man; let the World ſpeak or think what they will of him, he doth not much pauſe upon it, he believes that he is but a Pilgrim and Stranger here, and if he meet with no great Kindneſs, it is but that which he expected. The truth of it is, he is almoſt afraid of the Smiles of the World, not being ignorant of this, that whom it kiſſes, it intends to betray, he can't be [202]over-fond of that which in all probability will keep God and him at a greater Diſtance, and make his Paſſage to Glory next to impoſſible. He reckons that it's better being rich in Grace than rich in Purſe; and that he which lays up for his Body, and provides not for his Soul, is the greateſt Fool in the World. Tell ſuch a one as Mo⯑ſes of Riches, Honours and Preferments, he thinks them but poor ſorry things for a Man of Iſrael to be taken with, and he will rather ſee them in the Dirt, than part Company with his ſuffering Bre⯑thren, much leſs with God. It is ſtoried of A⯑naxagoras, that he ſeemed to be very little con⯑cerned when his Country was in a Flame, upon which being taxed by ſome, he made this Re⯑ply, There is none of you all care more for your Coun⯑try than I do for mine; pointing with his Finger up to Heaven. Thus it is with the People of God; let others talk of Riches and Honour, but there is none of them all that value true Riches as they do; but here is the Difference, one thinks he hath Riches, when he hath the Command of a great deal of Gold and Silver, the other knows he hath Riches when he hath Chriſt and Grace, and can have good Returns out of that other World. And which of theſe are the wiſeſt will e're long be ſeen. One looks upon Heaven and Glory as a Shadow, a Fable, and the Things of this World as the only Realities; the other he looks upon Heaven, God and Eternity, as the greateſt Realities, and moſt worthy of his higheſt Valuation, and the Things of this World as flying Shadows, which can't fill the Arms of him that doth embrace them: And under this Apprehenſion and Senſe of things, no marvel that he doth pre⯑fer [203]the Subſtance before the Shadow. He believes with that Worthy, he was born for other things than to eat and drink, and ſleep, or to take his Pleaſure, or to get an Eſtate; he knows that the buſineſs in this. World is to provide for another, to get his Peace made with God, to contemplate Heaven, and to get thither; and therefore you muſt not count it ſtrange that ſuch a Perſon as this is ſomewhat cold, and remiſs in his carrying on of lower Deſigns; he knows that the diſpro⯑portion between finite and infinite, Time and Eternity, is no ſuch inconſiderable one as the moſt count upon. Again, he hath more than once experienced this, that the very Joys and Comforts that are to be had in the enjoying of Communion with God, even in this World, are unſpeakably more intenſe and refreſhing than the higheſt ſen⯑ſual Pleaſures in the World. One that is acquaint⯑ed with God will take the Word of his Friend for true, which Word tells him, that whatſoever is preſented to his Senſe, the World and all that is therein, muſt e're long be burnt up; whereupon he thinks it no Imprudence at all to hazard pre⯑ſent Injoyment for future Hopes; no Folly to look after ſomething that will bear the Flame. He thinks it ſcarce worth the while to be born to poſſeſs, if it were a whole World, except he were ſure of having ſomething after it that were better than what he met with here; he had rather have one Smile from his Friend than thouſands of Gold and Silver; he would not for a World be to have his Portion here, tho' it be never ſo large a one: he had rather by far be with Lazarus upon a Dunghil, than ſit with Dives in a Chair of State, before the richeſt Fare that the Sea, or Air, [204]or Earth could afford him: he would not change Conditions with thoſe that enjoy the moſt of the Things of this World; he can thankfully want that which moſt commonly makes its Poſſeſſors miſerable. O could you but talk with a Man that lives in Heaven, while he is upon Earth, and could you but ſee and hear how much he ſlights that which you adore! Give me neither Poverty nor Riches, but Food convenient for me, is the higheſt that he dare pray for: he had rather live, in a ſmoaking Cottage, and have God for his Companion, than d well in the greateſt Palace, and have the Devil for his Neighbour, Counſellour, or Maſter. When a Man hath been in Heaven by Contemplation, though his Body be upon the Earth, yet the beſt part of him, his Affections, his Love, Joy and Heart, is ſtill there. Sen. Ep. 41. One that doth converſe with God here, he is indeed that earthly Lump, his Body is below, but could you ſee his Thoughts, could you look into his Heart, and ſee the inward Actings of his Soul, you ſhould ſee the Man out of the World diſcourſing with God, he ſticks cloſe to the Company of his Friend; He is like the Sun beams, who though they touch the Earth, yet they ſtill abide there from whence they are ſent, and are moſt intenſly hot neareſt the Fountain, the Sun. So the Soul and Thoughts of a Child of God, they may, nay, they can't but glance upon the World; but it's moſt vigorous ſpriteful Actings are towards God, and the Heat of its Affections are abundantly more re⯑miſs and cool when they beat upon earthly Objects. He that knows what it is to have the Company of God, is almoſt ready to wonder how any one can be content with any thing below God; and as for himſelf, he takes himſelf for little better than a [205]Priſoner, while his Soul is pent up in a Body which is ſo unweildly as to all ſpiritual Employments, [...]ill it be refined by the Grave. He would not be to dwell here for ever for a World, though he might enjoy more Content than ever any ſince the Fall did. A Soul acquainted with God is a noble Creature indeed, it ſcorns petty low things, it thinks no Eſtate big enough for it, but that which is infinite; he looks upon himſelf as a Ci⯑tizen of no mean City, a Denizen of Zion, a Free⯑man of the New Jeruſalem, one of the Royal So⯑ciety, over which Chriſt, that King of Glory, is the Preſident, his Inheritance is greater than that which the Sun compaſſeth in its courſe. O when (ſaith ſuch a one) ſhall I leave the Cities of Cabul, and dwell with the King at Jeruſalem! O when ſhall my Soul be ſafely ark'd! O when ſhall I be upon the Wing for Heaven! O when ſhall I leave this Body there whence if firſt came! When ſhall I go out of this Cell, this Cage! O that I were once ſafe in Heaven! O that I were in the imme⯑diate Preſence of God, and might ſtand for ever before him, and have his bleſſed Society for ever and ever. Neither am I now quite without him; but how little, O how little is it that I now en⯑joy! O when ſhall I enter into the Poſſeſſion of that better longer Life! I ſtay and long for that ſeparating, or rather uniting Hour, which will ſeparate my Soul from my Body, from my Droſs, but perfectly unite me to God. Look then, O my Soul, upon all that thou ſeeſt below, but as ſo many Inns and reſting Places for a Pilgrim to take ſome little Refreſhment in, and then to be gone. That Day, O my fearful Soul, which thou ſometimes feareſt as my laſt, is the Birth⯑day [206]of Eternity. O what mean we to love our Priſons, Fetters, Burdens! What ail we to be ſo much pleaſed with our Miſeries, and afraid of our Happineſs? O this Unbelief! O were Chriſtians but more in the Company of God by Faith and Meditation, they would look upon God as great, and the World as a very ſmall thing. He that knows God to be great, ſees eve⯑ry thing below him little. It is an infallible Ar⯑gument of a Divine and Excellent Soul, and one that hath Acquaintance with God, when he can judge all beneath God, as low, fordid, baſe, and utterly unworthy of the reſpect of his Soul.

4. Another glorious Effect of Acquaintance with God is, that it will eaſe us of all Sorrows, or cure all Sorrows. As ſoon as any one hath but a ſaving Knowledge of Chriſt, he is in ſuch a Condition as that he need not trouble his Head with Care, nor his Heart with Fear; no more than a rich Heir that hath a tender-hearted, loving, wiſe Father, need not trouble himſelf what he ſhall do for Bread and Cloathing; as long as the great Cauſe of Fear is taken away, ſo long he is well enough. As for thoſe that are unacquainted with God, they either are always afraid, or have Cauſe al⯑ways to be afraid: but as for a Child of God, that Scripture buoys up his Soul under the mightieſt Waves of Fear, There is no Condemnation to them which are in Chriſt Jeſus, Rom. 8.1. He that is in Covenant with God, may in this World undergo ſome petty Injuries, ſome Inſurrections may be made againſt him; but this is his Comfort, he is ſure never to be quite over-power'd, never to be finally conquered! O the Diſquietments and Fears that Strangers and Enemies are compaſſed [207]with, or will be! And O the Joys, the Security, the true Security that ſome have; at what a rate do they live! and how bravely do they die! Mark the perfect, and behold the upright Man: for the End of that Man is Peace. This was touched up⯑on before, when I opened the Nature and Quali⯑fications of this Friend, and therefore I need ſay the leſs here; yet it being the great Inquiry of the wiſeſt, how they may be ſheltred from this Storm? What ſhall they do to be cur'd of theſe Heart-qualms? how they may be freed from Fears? I ſhall not altogether paſs it over in this Place. I can't but incourage poor Strangers, as they value the trueſt Comforts, as they would be free from Fear and Trembling when the Founda⯑tions of the Earth ſhall be ſhaken, when the Mountains ſhall tremble, and melt at the Pre⯑ſence of God, the mighty God of Jacob, when the Heavens ſhall be rolled together as a Scroll, and be all of a Flame: Make ſure of this Friend; it is impoſſible that one that hath ſuch a one for his Friend ſhould much be daunted, when he hears of Was and Rumours of Wars, when the Peſti⯑lence rages, when there are dreadful Earthquakes in ſundry Places, and ſuch Diſtreſs of Nations and Perplexities, that the ſtouteſt Heart ſhall ſink that hath not this to ſupport it: Then a Child of God may lift up his Head with Comfort, becauſe his Redemption draweth near. There is a vaſt Difference between a godly Man and a wicked, as to their Affections, Fears, Joys, Deſires, Hopes. The godly thinks long for that which the wicked wiſhes with all his Heart might never be; the Day of Judgment. The righteous Man is even delighted with the fore-thoughts of that, the [208]Thoughts of which doth put a Damp upon all the Comforts of the ungodly; he rejoiceth in that which makes his Neighbour to tremble. As for Death, a gracious Heart that hath kept his Watch, and maintained a ſweet and conſtant Correſpondency with God, and hath had his Heart in Heaven, and can look upon the great Jehovah as his Friend, can't be very much affright⯑ed at his Approach: He is not much appaled when he looks out at the Window, and ſees this Meſſenger making haſt to his Houſe; and when he knocks at his Door, he dares let him in, and can heartily bid him welcome; he underſtands whence he comes and what his Errand is, and though he look ſomewhat grimly, yet as long as he comes to conduct him to his Friend's Houſe, he can diſpenſe with that; he hath more reaſon to ſpeak it than he which did. (Plotinus) Let me make haſt away to my Country; there are my excel⯑lent Anceſtors, there dwell my noble Relations, there is the conſtant Reſidence of my deareſt Friends. (Tull.) O happy will that Day be when I ſhall come into that glorious Aſſembly, when I ſhall have better Company than Homer, Orpheus, Socrates, Cato, when I ſhall ſit down with Abraham, Iſaac and Jacob, in the Palace of their Friend and mine! O happy Day when I ſhall come to my Father's Houſe, to that gene⯑ral Aſſembly, the Church, of the firſt-born, to an in⯑numerable Company of Angels, to Jeſus, the Media⯑tor of the new Covenant, and to the Spirits of juſt Men made perfect. A Man's Knowledge of other things may add to his Fears, and make his Miſe⯑ries greater; but the more Knowledge we have of God, the leſs our Fears and Sorrows muſt needs be: and when our Knowledge of God is perfect, [209]all our Fears and Sorrows ſhall be for ever blown over. I can't omit a brave Speech of that noble Stoick which comes to my Mind, (Ar. Epict. l. 1. c. 7.) If the Acquaintance and Favour of Caeſar can keep you (as you are made to believe) from ſome Fears? how much rather to have God for your Father and Friend? how little Cauſe have ſuch to be afraid at any time of any thing. Death it ſelf is not evil to a Friend of God; he may ſay, come, let us go quickly to our Fa⯑ther's Houſe, our Father calls us. And doth this ſeem a ſmall Matter to you? believe it, when you come to die you will be of another Mind then; you will think that's a Cordial worth any Money, that will raiſe your Spirits at ſuch a Time, and make you with a ſmiling Countenance to paſs into an everlaſting State. It is but a Folly to expect that any thing in the World ſhould do this for us, but the Knowledge of our Intereſt with God. It's poſſible indeed to get ſome ſtupifying intoxicating Stuff, that makes a Man to die like a Beaſt, with⯑out any great Horror, the Devil's Shop will fur⯑niſh poor dying Creatures with enough of that: Nay, he is glad if he can keep Men aſleep till Death awaken them; but miſerable is that Man who is beholding to the Devil for his Cordials; miſerable is he who hath nothing to keep him from a Hell upon Earth, but his own Ignorance and the Devil's Word. I promiſe you, 'tis none of the joyfuleſt Spectacles to an inlightned Soul, to look upon one that lived wickedly, and died peaceably. You would think that a poor Man, that is going to Execution, had little Cauſe to ſmile, though he ſhould ride to the Gallows upon an eaſie going Horſe, or in a Coach. The Swine is uſually very ſtill, when the Butcher is ſcraping away the Hair [210]of his Throat in order to the Sticking of him: It's no unuſual thing for a vile unſanctified Sinner, to leap with a mad Confidence into Eternity; but he alone hath a ſolid Peace who hath God for his Friend. This is the only Man hath juſt Cauſe to ſing for Joy, when his Soul is going into ano⯑ther World. It was none of the worſt Counſel which he gave, whoſoever he was, who ſaid, that it doth highly concern us ſeriouſly to think of ter⯑rible things which we muſt moſt certainly ſee e're long, and to lay in ſuch Proviſion as may make us fit to grapple with them when they come. O for that which will keep us from crying out hereafter, What ſhall I do? Wo is me, I am undone! Were it ſo that there were ſuch rare Extraction to be made which would certainly prolong our Lives as long as we would, and make us always cheerful, what Striving would there be to get ſuch a Re⯑ceipt! O how would the great ones bring out their Bags to purchaſe it at any rate! How wil⯑lingly would they mortgage all their Lands, part with their richeſt Jewels to buy it! and yet how little will they expend for that, which if they had would prove far more effectual! O would Men and Women but underſtand themſelves, and mind their Buſineſs, what ſweet Lives might they lead, what a Calm might there be conſtantly upon their Spirits! How cheerfully might they live! and how joyfully might they die! Tully ſaith that he and many others had been gathering the moſt pow⯑erful Herbs that they could find to cure all Fears, but, ſaith he, I know not what is the matter, the di⯑ſeaſe is ſtill ſtronger than the Remedy. And doſt thou not know, O Tully, what's the matter? why, then I will tell thee, one principal Ingredient was [211]left out, viz. Faith in the Blood of Chriſt, and U⯑nion with God by Virtue of that Blood. He that is by Chriſt brought acquainted with God, need not much fear Griefs, Sorrows, and ſuch things Chriſt was acquainted with for him; he hath un⯑ſting'd Death, and ſweetned the Grave: All his Troubles are now but as Phyſick, the Poyſon of them is corrected; though the Pill be bitter, yet it's of his Friend's Compoſing, and therefore you may take it without any turning away of your Head. Shew me a Man (ſaid old Epictetus) that is happy, truly in his Life, and happy in his Death; hap⯑py in his Health, and in his Sickneſs; happy when poor, ſcorn'd, tormented and baniſhed, in a word, happy in all Conditions. O that I could but talk with ſuch a Man! O that I could ſee ſuch a Spectacle! ſuch a one as my Eyes never yet beheld. Why, I will tell thee the Reaſon of it, O Epictetus, It is becauſe thou never ſaweſt a Chriſtian, one that was ac⯑quainted with God; for let me tell the World, Through Grace I have ſeen ſuch a Sight, and do believe it to be the moſt lovely Sight on this ſide Heaven. I have ſeen one ſmiling when his Jaws have been fal⯑ling, and Eye-ſtrings breaking, rejoicing, when moſt about him were weeping, and accounting it a high Act of Patience to be willing to live; and how do you like ſuch a Condition? Is it better to lie quivering, ſhaking and groaning, or rejoi⯑cing, and praiſing, and admiring of Free-Grace, and ſetting forth the Riches of God's Love and Goodneſs? Which of theſe would you chuſe? I can eaſily believe that few are ſo bad, but that they could be contented as well as Balaam to die the Death of the righteous, and to have their latter End like his? But would you die joyfully? why [212]then you muſt live holily; get acquainted with God, and then this may be your State. I re⯑member Seneca ſpeaks of one Paecuvius, who when he was drunk cry'd out [...] (I have been alive) very merrily. But had he well underſtood him⯑ſelf, he would have thought he had had much bet⯑ter Reaſon to have cried out, I am dead, I am dead. But however, what he ſaid ungroundedly and wickedly, a Child of God may eaſily and thankfully ſay, when he is going to his laſt Sleep, he may with Joy and Cheerfulneſs ſay, I have li⯑ved, and thro' Grace, I have kept a fair Corre⯑ſpondency with my God, my Friend, whom I am now going to dwell with for ever. Do not think therefore that I come to take away your Comforts and Joys, when I come to perſwade you to get Acquaintance with God, no ſuch Matter. I would have you learn to rejoice, but yet I would that that Joy ſhould be born from above, that the Foundation of it ſhould be the Knowledge of your Intereſt in God's Love. Other Joys may make you have a ſmiling Countenance, but they do not raiſe and fill the Soul; for I muſt tell you, I am far from thinking that every one that laughs is joyful, and without Fears. Give me a Man that knows that God is his Portion, and Heaven his Inheritance; that knows with what Friend, and in what a happy State he ſhall live in after Death, this, this is the cheerful Man; ſuch a one as this is can overlook momentary Sorrows, he underſtands full well that the Caſe will be quickly alter'd with him; and the Thoughts of eternal Happineſs do ſwallow up his temporal Miſeries: Tell one of God's Acquaintance, of Poverty, he values it not, ſo long as he knows he [213]hath a brave Eſtate that can't be confiſcated, Ri⯑ches that none can take from him, a Treaſure that Thieves can't break through to, and ſteal. As for all worldly things, he knows that before a few Years are over he muſt part with them however; he is of that Man's Mind, who having a conſiderable Sum of Money, and precious Jew⯑els hid in his Saddle, and a little odd Money in his Pocket, was ſet upon by Thieves; who rea⯑dily went to his Pocket, and took what was there, and look'd no further: Now the Man ſcaping clear with his main Treaſure, is ſo joyful, that he takes no Notice of what was ſtole from him. Thus a Child of God, if he looſe his Eſtate, his Liberty, and all his outward Injoyments, he counts all theſe but inconſiderable, as long as his Soul is ſafe, his great Treaſure is out of their Reach. Tell him of Torments, Racks, Flames, or what the Policy of Hell can invent, he is not ignorant of this, that the more he ſuffers for Chriſt's Sake, the greater Cauſe he hath to rejoice, to be exceeding glad, for great ſhall be his Reward in Heaven; and while they add to his Sufferings they add to his Glory: and tho' againſt their Will while they would injure him, they do him the greateſt Kindneſs; this light Affection works for him a far more exceeding and eternal Weight of Glory. As long as his Torments want that dread⯑ful Epither, Eternal, he doth not much pauſe; the Thoughts of God's Love make Man's Hatred in⯑conſiderable? O how ſweet are the Thoughts of his Friend, when his Enemies are moſt bitter. Bleſſed be God, as for thoſe intolerable Torments, he knows its beyond Man's Power, and far from God's Will to inflict them upon him, and ſo long [214]he cares not much: All other Tortures are but a Flea-bite to the Pains of Hell, and an enraged Conſcience; he can almoſt dare the World and the Devil to do their worſt, as being Confident of this, that as long as he is dear to God, his Soul is out of their Reach. Threaten him with Baniſhment, he remembers that he hath a Friend that will find him out, and bear him Company whereſoever he is. Tell him of the barbarous Unkindneſs and Treachery of former Friends; he reads that his Betters have been worſe handled by their pre⯑tended Friends; above all, this cheers him, to think that all his Friends will not ſerve him ſo, he hath one Friend that will never forſake him, ne⯑ver be unfaithful to him. Now bring a wicked Man upon Earth, that is without his Sorrows, I know there is none, no not one; there is none of them all, but if he were within the Sight of thoſe devouring Flames would tremble. Thoſe that have Wickedneſs enough to dare God, will not have Courage enough to look him in the Face, when he ſhall appear in flaming Five, to execute Vengeance upon the ungodly; he that will not now be troubled at the Doing of Wickedneſs, will be troubled hereafter at the Suffering for it. Let Sinners ſay what they will, I am ſure they can't be long without Fears, to behold Chriſt, and his dear Servants coming together in the Clouds, with Millions of mighty Angels to judge the World; I am confident it will be ſuch an ama⯑zing Sight as can't chooſe but cool their Courage, and make the ſtouteſt Heart of them all to ake; I am ſure that as light as they make of Damnation, and God's Diſpleaſure, that the Day is coming, when they will believe it was no ſuch Cowardiſe [215]to be afraid of an angry God, to fly from the Wrath to come, and to run away from ſo formi⯑dable an Enemy as Sin. So that it's clear, that a wicked Man will firſt or laſt be a fearful Man, a Magor miſſabib, Fear on every Side, ſhall be his Name. But now he that doth exceedingly fear to offend God, need not exceedingly to fear any thing elſe; and he that fears not God, hath cauſe enough to fear every thing? O Sirs, it's a brave thing to be able to take Death cheerfully by the Hand, and to walk with him joyfully into another World; and this I ſay again, a Man ac⯑quainted with God may do: he hath this to com⯑fort him, Death doth more properly give him Life, than take it away from him; and that as ſoon as he is dead his Sin ſhall die too, and his Grace live and act without Controul; then he ſhall live a Life of Joy, a Life of perfect Holineſs, ſuch a Life as Saints and Angels live, ſuch a Life as Chriſt lives, the Life of God, a Life without Death, an everlaſting Life; and why then ſhould he be a⯑fraid of Dying? As for his old Companion the Body, it is gone to reſt, and will e're long be awa⯑ken'd and riſe from his Bed, more vigorous and fit for thoſe noble Employments which it muſt be en⯑gaged in for ever: and Soul and Body ſhall meet with more Comfort, than now they part with Pain, when the Body ſhall be in another kind of Dreſs than now it wears, and that alſo ſhall in ſome Reſpects be like the Soul, agil, holy, immortal. This is ſuch a Man that I can call happy, and ſo e're long will thoſe that now ſcorn and perſecute him call him too. Bleſſed is he that in his Life is holy, and cheerful, but moſt cheerful and perfect at his Death. This is the happy Portion of God's [216]Acquaintance, this is the Heritage of the Friends of the Bridgroom. I have read of a wiſe Man, that would commend, and be thankful for every thing, becauſe he was ſure a Friend of his had the Management of every thing, whoſe Underſtand⯑ing was infinite, and whoſe Wiſdom was un⯑ſearchable, who could and would work his own Honour, and his Friend's Comfort, out of every thing, yea, though ſeemingly evil; for the great⯑er the Evil ſeems to be, the greater will be the real Kindneſs which makes ſo much good out of it. O but I have lately loſt many of my moſt near and precious Relations! If thou art one of God's Friends, let me tell thee for thy Comfort, you will meet them at your Friend's Houſe, when you come thither. It was no unſuitable Advice that he gave no his Friend Lucilius, to cheer him up after the Loſs of a dear Friend, Let us conſider, my dear Lucilius, that we our ſelves ſhould be glad to be in that Place, and to enjoy that Company, which you are ſo ſad that your Friend is gone to; and he that you ſay is loſt, is not ſo, but happy before you. We do not judge rightly of things. Well then, would you know what a Man is? would you paſs a true Eſtimate of him, and underſtand his Worth and Value? Why then conſider the Man without his Riches, lay aſide his Honours, take away all his Externals from him; nay further, let's ſee the Man naked out of his Body, and how doth the Soul look? Is it now rich, beautiful, joyful? can it ſtand confidently before God? doth it appear cheerfully in the Preſence of its Maker? Why, this is ſomething. It matters not much whether his Body were fed with Pulſe or Dainties, cloathed with Rags [217]or Scarlet, it matters not whether his Soul went out of his Mouth, or at a Wound, whether he died in a Bed of Down, or in Flames. Methinks, by this time you ſhould be ready to think that Religion is an excellent thing, that God's Ac⯑quaintance is deſireable, and that no Life is like the Life of a Chriſtian, all whoſe Sorrows end in Joys, whoſe Miſeries make him more happy, whoſe Shame for Chriſt will make for his Glory; in a word, whoſe Death brings him into Life. This is the Generation of them that ſeek thee, that ſeek thy Face, O Jacob.

5. Another Effect of Acquaintance with God, is, That it will make us more highly to honour him. Here Familiarity is far from breeding Con⯑tempt. Thoſe that are Strangers to God ſee not his Worth and Excellency, they honour him not, but they have the moſt vile, low, contemptible Thoughts of the infinitely glorious Majeſty, and they think any thing will ſerve his Turn, they make more bold with him than they would do with a Man like themſelves, they put him off with the Leavings of the World: When they have been feeding their Luſts, and ſerving their Plea⯑ſures, and gratifying the Devil all the Day-long, then they come between ſleep and awake, and pretend a great deal of Love to him, and Anger with themſelves for their Sin; whereas God knows, they do but play the Hypocrites in all they do, and mean nothing that they ſay: Lip-Devotion, Knee-Religion God ſhall have, and but a little of that too; and that pitiful Stuff that they preſent him with, they think God is very much beholding to them for. As for the ſancti⯑fying the Lord God in their Hearts; as for in⯑ward [218]ward hearty Love, as for high Prizings and Ad⯑mirings of God, as for a real honouring of God, and worſhipping of him in Spirit, and in Truth, it is that which they underſtand not; and as for them which do, they laugh at them, as if they were guilty of the greateſt Folly in the World. But now he which converſeth with God, beholds ſuch a Beauty, Excellency, Majeſty, and Glory in him, that it is ready quite to ſwallow up his Soul; he ſpeaks much of God, but yet he thinks more; he wonders that a God of ſuch infinite Goodneſs ſhould be no more loved; that a God of ſuch infinite Greatneſs, Juſtice and Holineſs, ſhould be no more feared; that a God of ſuch un⯑ſpeakable Power ſhould be no more obeyed; and while he remembers his own Contempt of God in former times, and the too mean Thoughts that he hath at preſent of him, he doth even ſtand a⯑ſtoniſhed to think that he ſhould be on this ſide the State of the Damned. He that before thought every thing too much for God, now thinks no⯑thing enough for him. The Man is ſtrangely changed by his new Acquaintance, ſo that he may not improperly be called a New Man, all things are new with him. In Honour to this new Gueſt he hath got on new Cloaths, he is clad with Righ⯑teouſneſs, as with a Garment; new Food, it is his Meat and Drink to do the Will of his Father which is in Heaven; new Drink, Wine on the Lees well refined, he draws all out of thoſe Wells of Conſo⯑lation, the Promiſes: he hath new Thoughts, Words and Actions; God, Inviſibles, and all the things of Faith are now Subſtances with him. Now the Threats or Promiſes of a God are not counted ſmall Matters; Heaven, Hell, and Eternity go for [219]he greateſt Realities, becauſe God ſaith they are ſuch. So he that ſometimes lived without God in the World, had no Reſpect at all to his Glory, but valued himſelf and his moſt baſe Luſt, and the Devil himſelf before God, doth now reſpect God's Glory in all that he doth, he ventures upon no⯑thing deliberately, but what may pleaſe him; Religion runs through all he doth; he eats, he drinks, and ſleeps, and clothes himſelf; he prays, he works, he recreates himſelf with a Deſign for God. The grand Project he is ſtill carrying on, is the Honour of God. He will undertake nothing of Importance, before he confult with, and hath the Advice and Direction of his Friend. What⯑ſoever he hath that is worth any thing, he ſends it to this Friend, he preſents him with his Firſt Fruits, he ſacrificeth his Male, the beſt of his Flock; deſires that his Friend may be always at his Houſe, and that he may have the beſt Enter⯑tainment that he can poſſibly give; and he is a⯑ſhamed at the beſt, that he can make him no more welcome, who he ſo highly honours; he is grie⯑ved that his Entertainment is no better; he would fain give God his firſt and laſt Thoughts, his warmeſt Affections; he would gladly have the Strength and Vigour of Body and Soul ſpent in his Service; he ſtudies how to improve all Mer⯑cies and Enjoyments for God, to take hold of all Opportunities that he can poſſible, and to make the beſt of them for the promoting that grand Deſign which he hath on Foot, his Honour. He thinks not Wife and Children, Houſes and Lands, Body, Soul, and all that he can make in the World too good for him. Whatever Temptations he conquers, whatſoever Sin he ſlays, whatſoever [220]piece of Gallantry or Proweſs he hath done in his Inroads upon Satan's Kingdom, he gives the Ho⯑nour of all to the Valour, Conduct, and Aſſiſtance of this his Noble Ally and Friend. He ſets the Grown of the King of Ammon, like Joab, upon the Head of this King David. He hath ſuch a high Eſteem for God, that he thinks nothing well done, but when it is done exactly as he would have it; he thinks every thing then beſt, when it is done according to God's Will: And he counts it no ſmall Weakneſs to be unwilling that infinite Wiſdom rather than Folly ſhould have the managing of all the Affairs of the World. He deſires to maintain a quick and lively Senſe of the Divine Majeſty upon his Soul, and that he may here and hereafter give him, as he hath infinite Cauſe, all Honour, Glory, and Praiſe.

6. Another Effect of this Acquaintance with God is this, it would put abundance of Life and Vigour into the Soul; it would, as it were, oyl the Wheels, and ſet them a running. There are none in the World that act at ſo high a rate as thoſe do, which are moſt acquainted with God. O how undefatigable are they in their Pains! With what Earneſtneſs and Faith do they pray! As if they ſaw the glorious God before them, and were talking with him; with what Reverence, Seriouſneſs and Delight do they read, meditate and hear the Word, and do all that they do! They know in ſome meaſure what it is to preſent their Bodies and Souls as a living Sacrifice to God through Chriſt; they underſtand what it means to be fervent in Spirit ſerving the Lord; they will not ſerve God with that which coſt them no⯑thing, kneeling down, and ſaying a few formal [221]Words before God in the Evening, repeating the Lord's Prayer, and the Creed, and the Ten Commandments between ſleeping and waking, doing no body any wrong, and the like, is not e⯑nough to ſerve his Turn, his Conſcience will not be thus put off; but he labours with all his Might to ſtir up his Soul to lay hold upon God, he is not content to go off from his Knees without his Father's Bleſſing. This is the Friend and Ac⯑quaintace of God, this is the brave Iſraelite, that Spiritual Prince that will not let God go till he hath prevailed with him. He doth not go to his Work, as if he cared not whether he work'd or no; he is not ſick of the Service of God, but he rejoyceth and works Righteouſneſs, his Work is his Pleaſure, and he goes on merrily with his Buſineſs. Thoſe that are intimately acquainted with God, are not ſo cold, faint, and dull in the Service of God, as others be. Such a one as knows God very well, and hath been oft made welcome by him, why, he comes with a great deal of Confidence, and knocks at God's Door, and, for his part, he will not go away, though the Door be not preſently opened, but he con⯑tinues knocking, becauſe he is ſure that his Friend is within, he knows that he is never from home, and that he can never come unſeaſonably to him. He comes to Prayer as if he were going to ſtorm Heaven, he gets Spiritual Things by Violence, he comes to Duty as to fight for a Crown, he is ſhamed to offer the Lame and the Blind to God, but he chooſeth for the beſt in his Flock; he de⯑ [...]es to improve his Intereſt in God to the Height; his Favourite of Heaven comes frequently to the [...]ing to beg ſome great thing or other, and he is [222]ſure that his Friend will deny him nothing, that it is not a greater Kindneſs to deny than give he knows that his King hath a large Purſe, and as large a Heart, and he is not willing to loſe ſuch excellent things that are to be had for the asking for; he is not ignorant that ſpiritual things are worth the ſeeking for, and therefore he will ſeek, and ſeek earneſtly; he hath tried more than once, and he remembers to his Joy, that wonderful things are to be had, if we will but take Pains for them, and prefer our Petitions, or rather get them preterr'd by that great Maſter of Requeſts, the Lord Jeſus Chriſt, and follow our Buſineſs cloſe, that it can't poſſibly miſcarry let it be what it will; the Comfort in enjoying will abundantly pay all the Charges we can be at in ſeeking; therefore he lays about him as one that is in good earneſt; the Confidence that he hath in the good Will of God, it puts Life into all his Petitions. A poor Greature that very rarely injoys any Communion with God, that is very little or not at all acquainted with him, is ready to take up with a few formal complemen⯑tal Performances, he is weary of his Work before he hath well begun it, he is quickly out of Breath; but now one that is very well acquainted with God, is not ſo ſoon weary of his Company; it may be, he may be ſomewhat cold when he ſets out, but by that time he hath gone a few Turns with his Friend, his Blood grows warm, he is ſometimes ſo taken up with God in Duty, that he can ſcarce tell when to have done? O he thinks it's good being there? O it was a ſweet Seaſon! Theſe are the Actings and Experiences of ſome noble Souls. I have heard ſome Chriſti⯑ans [223]ſay, that had not God made it their Duty to [...]ollow their Callings, they could be glad with all [...]heir Hearts to do nothing elſe, Day nor Night; [...]ut hear the Myſteries of God's Love in Chriſt o⯑ [...]ened, read, pray, meditate, and be immediate⯑ly engaged in the Service of God. Sure ſome⯑thing is the matter with theſe Perſons more than ordinary, that their Palate ſhould be ſo ſpiritu⯑alized, as that it is their Food, their Wine, their Dainties, to be actually imploy'd in the great Acts of Religion. The more any one is acquainted with God, the more Delight he takes in the Or⯑dinances of God; as one of God's Children, he deſires the ſincere Mik of the Word: Before he was acquainted with God, he found it far other⯑wiſe; then nothing almoſt would down with him, the pure Word could not be reliſhed, except it was adulterated with Flouriſhes of human Wit. He had very little Appetite to good wholſome Food, his Stomach was ready to turn at it, ex⯑cept it were ſo cook'd and ſawc'd, and ſet out, that an underſtanding Man could ſcarce tell what to make of it! What do you ſay to this, you that are ſo faint and cold, in what you do, in the Service of God? Come a little nearer, get bet⯑ter acquainted with God, and you ſhall ſind ſuch Entertainment from him, that you will ſcarce he able to keep long from his Houſe; get oft into his Company, and you ſhall feel your Soul ſtrengthened with new Spirits, animated with a ſtrange Life, Heat and Warmth. You will not complain that the Sabbath is the longeſt Day in the Week; you will not ſay, What a Wearineſs is it? When will the New Moons and Sabbaths be at [...]n end? But you would think long till the Sab⯑bath [224]Day come, and when it is come, the Plea⯑ſure that you take in the Work of that Day would make you to think it the ſhorteſt Day, and gone too ſoon; and when you have ſpent it in the moſt diligent Attendance upon God, you would wiſh it were to begin again, or that you were to begin ſuch a Sabbath, that would never have an End. This is the Condition of one that is very intimately acquainted with God; his near⯑neſs to his Maſter makes him to follow his Work, and he knows he ſhall loſe nothing by it; ſome⯑thing will be coming in e're and anon, which will more than quit his Coſt: So that when God calls, he is at hand, and readily anſwers, Speak, Lord, for thy Servant heareth. When God hath any Meſ⯑ſage, any hot Service to do, he accounts it his great Honour to be employed in it, and ſaith, here I am, ſend me. I believe he that ſpoke it (Ar. Ep. l. c. 6.) might be a little Confident, when he ſaid, Lay what thou wilt upon me, O God, I have Power to bear it, it ſhall not be my Burden, but my Ornament: Yet I am perſwaded one that is ac⯑quainted with God, can ſay it, and ſay it again in good Earneſt; Lord, what wilt thou have me to do? wilt thou have me to Preach for thee, to run through Fire and Water for thee, to die for thee, to go or come? O Lord do but bare me Com⯑pany, and give me Strength, and it ſhall be done: I can do all things thro' Chriſt that ſtrengthen⯑eth me. This is one of God's Champions, he watches, he keeps upon his guard, he fights ſtout⯑ly, he ſtands his Ground, in every thing he de⯑means himſelf gallantly, he quits himſelf like a Soldier of Chriſt; and that which makes him thus valiant is becauſe he is ſo near his Captain. Ask [225] Epictetus what made Socrates do as he did, and he will tell you, (l. 3. c. 22.) It was becauſe he was a Friend of God, his Servant, and Partaker of his King⯑dom. This is ſtrange Language of a Heathen! but had he known what it was to live under the moſt lively Senſe of God's Love. To have had ſuch intimate Converſe with him as ſome Chriſti⯑ans have had, what would he have ſaid? As for the Saint that keeps cloſe to God, he keeps cloſe to Duty; his Work is to ſerve, love, and praiſe God: this is his Buſineſs, both by himſelf, and with others.

7. Another excellent Effect of this Acquain⯑tance with God, is, it will make a Man Patient under all the Diſpenſations of God's Providence, in all Conditions to be content, in Quietneſs to poſſeſs his Spirit: Acquaintance with God will make him be at Peace, not to open his Mouth a⯑gainſt God, whatſoever he lays upon him. What was it that kept ſuch a Calm in Paul's Heart, when there was ſuch a conſtant Storm without him? was it not his Senſe of his Intereſt in God's Love? though all the World were his Enemies, yet as long as Chriſt was his Friend he doth not care; though Men and Devils be againſt him, yet if God be for him, he pauſeth not much upon it: though Men be never ſo unjuſt, yet God will never be ſo, that's his Comfort. It's a ſmall Matter for him to be judged with Man's Judgment, as long as he is ſure that God will acquit him; he knows that Juſtice it ſelf will do him no Wrong, infinite Goodneſs could not be unkind, and that Wiſdom it ſelf could work glorious Effects out of theſe Things, which the World call evil; if he do re⯑ceive Evil at the Hands of God, he is conſident he [226]deſerves more; if it be good, and but a little, he is thankful, becauſe he deſerved none at all. Let the worſt come to the worſt, if all the Devils in Hell, and all his Inſtruments upon Earth ſhould combine againſt him, as long as he is ſure of the Love of God, and that none of them all can pluck him out of the Arms of the Almighty, he is not very much concerned; Heaven will make amends for all; whatſoever he ſuffers it is nothing to the Diſpleaſure of a God, it is nothing to everlaſting Burnings. He believes that if his Perſecutors did know what he knows, they would as ſoon eat Fire, as do as they do; therefore he rather pities them, than is angry with them, as ſeeing that their Day is coming. How ſeldom have you ei⯑ther Paul or Silas complaining of their Sufferings! How rarely bemoaning their Condition? And what is it that makes them ſo patient? What have they to ſweeten ſuch bitter Draughts? why, God loves them, and ſo long, they do not much care though others hate them. Man's Frown can't ſink a Soul to Hell, nor his Favour make one happy for ever. It is but a little while, and all Tears ſhall be wiped away from their Eyes. The Kindneſs and Faithfulneſs of God is enough to make a Man cheerfully to hold up his Head, when all the World is againſt him. When the moſt Spiritual Chriſtians do complain, it is more of themſelves than of their Perſecutors! O my unbelieving Heart! O that I ſhould love God no more! O that my Heart ſhould be no more taken up with the great Things of Eternity! This is the Condition which thoſe that are moſt Spiritual are in, Poverty, Impriſonment, Baniſhment, and all thoſe things which moſt call dreadful, when [227]they come to a Man that is much in Communion with God, they find him patient, meek and calm, theſe are not the things which put him upon the Rack; God is his Friend, and that anſwers all.

8. Another glorious Effect of Acquaintance with God, is, That it will make all our Enjoy⯑ments doubly ſweet. He hath what he hath in Love; he need not be afraid of Poyſon in any of thoſe Dainties which come from his deareſt Friend's Table; he may eat his Meat with a joy⯑ful Heart, and not tremble for Fear of the Reck⯑oning at laſt; what he enjoys is freely given him; all his Diſhes have this brave Sauce, they are ſea⯑ſon'd with Love, and come out of the Hand of a Father. He that is the great Proprietor, hath gi⯑ven him Leave to uſe theſe things, and hath pro⯑miſed alſo to give him better things than theſe. He knows that this is not his Portion, that this is nothing to what he ſhall poſſeſs; it is no ſmall Comfort to him to think that he ſhall never want any thing that is needful for him, or that if he be brought into ſome Exigencies, he hath a Friend that he can go to when he will, and be heartily welcome; he hath a Portion, an Eſtate in another Country, that can never be ſpent, though he live at never ſo high a Rate, and the more he ſpends upon it, the greater it is; he hath a Key to that Storehouſe which can never be emp⯑tied; he hath an Intereſt in him in whom all Fulneſs doth dwell: his Friend is noble, let him but ask and he ſhall have, ſeek and he ſhall find, knock and it ſhall be opened unto him. God is ſo free, that he takes Care of all his Creatures; yea, ſo great is his Royal Bounty, that it doth largely provide for his Enemies; and ſhall his Friends, his Chil⯑dren [228]ſtarve? Hath he not done ſo in ancient Days? When his People were in the Wilderneſs he ſent them their Diet from his own Houſe, he fed them with Angels Food. But if this ſhould not be, if he kept them ſhort, that may be done with as great Kindneſs to them as the former: faſting may fatten the Soul more than Feaſting doth the Body; and this makes all welcome. If he have a great deal, he rejoiceth to think that he ſhall have more ſtill one day; if he have but a little, he is ſatisfied; and ſo his Condition is made more comfortable to him, than the greateſt Enjoyments of the wicked are to them.

9. Another Effect of this Acquaintance with God, is, That it will make a Man wiſe. He that before he was acquainted with God had not the Wit to know his Friends from his Foes, by his Converſe with God is made more wiſe than the great Sages and grand Politicians of the World. Upon his Acquaintance with God, he is ſoon able to know Right from Wrong, to diſtinguiſh be⯑tween Good and Evil. He hath now the Wiſdom to look after the Salvation of his Soul, to ſeek the Kingdom of Heaven in the firſt Place, and not to be laughed and jeered into Hell. He is ſo wiſe, that he doth outwit the Devil himſelf; he doth get ſo much Wiſdom by his Acquaintance with God, that God will reveal many of his great Se⯑crets to him. I know one my ſelf that was little different from thoſe which are commonly called Naturals, whom when the Lord had wonderful⯑ly wrought upon, and brought near to himſelf, after his Converſe and Acquaintance with God, his very natural Underſtanding was exceedingly refined, and afterward he became more diſcreet and [229]it to manage worldly Affairs. But however this [...]e, I am ſure the Knowledge of God gives Un⯑derſtanding to the ſimple. A good Ʋnderſtanding have they which love the Lord: and the Fear of the Lord is the Beginning of Wiſdom. Converſe with Men of Wiſdom doth not a little improve a Man; but Converſe with the wiſe God it makes a ſtrange Alteration indeed, they are made wiſe unto Sal⯑vation. Of ſuch as theſe David thought it beſt to make his Privy-Council. Theſe are the Per⯑ſons that are the fitteſt to adviſe with in Buſineſ⯑ſes of the greateſt Importance in the World; they have learned the Art of managing the Af⯑fairs of greateſt Concernment with the great⯑eſt Care and Prudence. I know the wiſe World uſually look upon theſe Perſons as the verieſt Fools living. To converſe with God, to take all poſſible Care to make their Calling and Election ſure, to do what one can to be happy for ever, goes amongſt them for a ridiculous thing, and more than needs. But it is no great Matter, they will not be beat from their Work thus; they ſhould be Fools indeed if ſuch things as theſe ſhould make them turn their Backs upon God; they will not be jeered out of Heaven, they paſs not upon Man's Cenſures. He is wiſe that God calls ſo, and he will be found to be a Fool which God ſaith is ſo. As for the Man that is acquainted with God, all his Actions ſpeak him a Man of Prudence, one that hath a deep Reach with him, he is a Man of an excellent Fore ſight, he ſees the Clouds a gathering a great way off, the Storm before it ri⯑ſech, and he hides himſelf; in him are hid the Treaſures of Wiſdom, he makes no fooliſh Choice, he is a Child of Wiſdom; he doth in ſome Mea⯑ſure [230]underſtand himſelf, and knows where his In⯑tereſt lies, and is faithful to it; he makes no fool⯑iſh Bargains, when he parts with Dung for Dia⯑monds, Braſs for Gold, Earth for Heaven, Sin for Holineſs, preſent ſhort-lived Pleaſures for ſure and everlaſting Delights, the Devil for God. How ſay you, ye mad Gallants, that look upon the Saint as a Fool, and Religion as a ridiculous thing? are theſe ſuch fooliſh Actings? Is it ſo undiſcreet a Choice to prefer Heaven before Hell? If this be to be a Fool, I wiſh I were more ſuch a Fool; if this be ſo contemptible a thing, O that I may yet be more vile! Let me ſay further, as great a Folly as it is, there are none of you all, but e're long will wiſh you had been ſuch Fools. A few Years will make you all of another Mind, when you ſee what thoſe which you counted Fools have got, and what you with your Wiſdom have loſt; then let's hear you calling them Fools for chuſing Chriſt for their Portion; and your ſelf wiſe for deſpiſing him, and chuſing of this preſent World for your Portion. Now, it is their being acquain⯑ted with God, that hath made them thus wiſe; Time was, that they were as very Fools as any in the World, till they fell into God's Company; and ever ſince that, they have acted with a great deal more Prudence: their being much in God's Company hath much improved them. They may thank God for all that Skill that they have attain⯑ed to; for he it is that teacheth them, he is al⯑ways at their Elbow to direct them; when they are about to be cheated, he whiſpers them in the Ear, lets them underſtand the Fraud; and when God ſpeaks, they liſſen to his Counſel. It was no Falſhood which Seneca ſpake (though he under⯑ſtood [231]not the Meaning of this Doctrine of Recon⯑ciliation) in the Commendation of Wiſdom. Wiſ⯑dom (ſaith he) is a great ſpacious Thing, it inſtructs us both in Divine and Humane Things, it teacheth a Man how to demean himſelf in relation to things paſt, preſent, and to come: It informs him about things that are fading, and things that are laſting; and by it he knows how to put a true Eſtimate and Value on both: this learns one the Difference between Time and Eter⯑nity. Thus far Seneca. But where is this Wiſdom to be found? not in Ariſtotle nor Plato's Writings. The grand Maxims of this Wiſdom were little un⯑derſtood in the Peripatetick or Stoick Schools; Fleſh and Blood, Humane Wiſdom improv'd to the Height, reveal not theſe things to us. Where then is this Wiſdom to be found? and where is the Place of Underſtanding? Man knows not the Price of it naturally: The Depth faith, It is not in me, it can't be got for Silver, &c. Deſtru⯑ction and Death ſay, We have heard the Fame thereof with our Ears. There is talk of Wiſdom in Hell, there they can ſay what Reports were made to them of the Excellencies of Chriſt, and how ear⯑neſtly they were offer'd to be inſtructed in the Ways of Wiſdom. But in Hell there is no Wiſ⯑dom, though the World of them which by their wiſdom knew not God be there. Where then is Wiſdom? God underſtands the Way of it, and he teacheth Man Wiſdom, and thoſe that will come to him, ſubmit to his Inſtructions, may learn; the Leſſon is ſhort, yet learnt but by few: he tells Man, that to fear and love his Maker, and to be brought into Union, Friendſhip, and Acquaintance with God, that is Wiſdom; and to depart from Iniquity, that is Underſtanding, [232] Job 28.12, 13, 14, &c.

10. Another Effect of this Acquaintance with God, is, It will make a Man rich. As ſoon as any one is acquainted with God, he is ſet in a thriving Way. Man at the firſt had his Eſtate in his own Hands, and he kept up his Trade for a little time, and but for a little time; for though his Stock was great, yet meeting with the Ser⯑pent, that great Cheater, he was miſerably over⯑reached, and ſo ſadly impaired in his Spiritual Eſtate, that he broke preſently; and had not Je⯑ſus Chriſt ſtep'd in and bailed him, and been his Surety, he would ſoon have had all his Creditors upon his Back, and have been laid up in that diſ⯑mal Priſon, till he ſhould have paid the utmoſt Farthing; but through the Kindneſs of Chriſt, the grand Creditor had Patience, and offers to make up the Buſineſs, and compound upon better Terms than the Sinner could poſſibly expect. Chriſt undertakes to heal the infinite Breach, to bring God and Man acquainted, and to ſet him up again, in caſe he will but accept of the gracious Terms of Agreement; and thus undone Man, that was before in a beggarly Condition, upon his return to God, is ſet in a better Way than ever; God, his Friend, now takes ſuch order for him, that he ſhall be ſure never to break again: he will be his Caſh-keeper, he will have the Over-ſight of all, he will teach him ſuch an Art, that he ſhall be ſure to get by every thing that he trades in, he ſhall gain by his Loſſes, grow rich by his Poverty, and drive the beſt Trade, it may be, when he is for⯑ced to ſhut his Shop-doors, I mean in a time of a violent Perſecution. Whatſoever Loſſes or Croſſes come, he is ſure he ſhall never be undone as long [233]as his Friend hath ſo great a Bank; he hath a Key, and he can go to an infinite Treaſury, when he pleaſeth, and fetch out Supplies for any Exigen⯑cies or Occaſions; and when all thoſe that made ſuch a great Show in the World, and that were taken for Merchants, that were exceeding well to paſs, ſhall be proclaimed Bankrupts, and be found not worth a Farthing, and be carried to Priſon for Debt; then he hath Mony in his Purſe, Coin that will go currant in any Country. In the mean time, though he be thought to be worth nothing, to drive but a pitiful poor Trade, yet when he comes to dye, and when an exact Inven⯑tory is taken of all that he is worth, he is found worth thouſands: And no wonder when he hath ſuch a Partner, that will be ſure to ſee that his Buſineſs ſhall be managed to the beſt Advantage; and that he ſhall never be out of Purſe upon this account, the Man can't chooſe but thrive; he will have ſomething to ſhow for his Gains, when o⯑thers have nothing. When the rich ones of the World ſhall be begging a Drop of Water, he is at the Fountain. If we ſhould take a Surview of that Man's Eſtate, that is acquainted with God, you muſt lift up your Eyes to thoſe everlaſting Hills, you muſt look Eaſt, Weſt, North and South, all this is his, things preſent, and things to come; mount up to the Top of Carmel, your ſight is too ſhort, you ſee not the hundredth part of his In⯑heritance, all this is nothing, he hath a brave E⯑ſtate in another Country, he is rich in Bills and Bonds, when he comes to Age, he will have no Man knows what fall to him; and whence hath he all this Wealth; hath he not got every Penny of it ſince he was acquainted with God. But [234]I ſhall be but brief upon this Head, becauſe I have handled, what might have fallen in here before; but the World laughs when I ſpeak at this rate, and think that I am much miſtaken; the godly Man rich! That's ſtrange! What rich with ſcarce Cloaths to their Backs, rich and fare ſo hardly, rich and poſſeſs nothing! This is ſtrange Wealth. I grant it, it is ſo, for their Eſtate is in Inviſibles; it is not he that poſſeſſeth much, but he that wants little is rich: Will you call nothing Riches, but Gold and Silver, and Houſes and Lands? Is Vir⯑tue, Grace, Holineſs no Riches? And will you call theſe little, becauſe he hath not ſo much Trouble and Vexation with his Eſtate as ſome have? Is Heaven, Glory, the everlaſting Enjoy⯑ment of God nothing? Is the poſſeſſing that which is more worth than a thouſand Worlds, no Ri⯑ches; if to have all things that are good for them; if to have more than their Hearts can conceive; if to be filled with all ſpiritual Plenty, be coun⯑ted Poverty; let me be thus poor, rather than enjoy the Revenue of all the Princes, and great Ones of the World? And what do you think of this, you that are worth never a Penny? Are you deſirous to have a great Eſtate? You that go backward, and get nothing, would be ſet in ſuch a way, as that you may be ſure never to break? Why then, get acquainted with God, and you can't but grow rich.

11. Another glorious Effect of Acquaintance with God, is, that it makes a Man like God, which is the Top of the Creature's Honour. Com⯑pany is of an aſſimulating Nature. He that be⯑fore was unholy, and like the Devil; by Converſion to God, and Converſe with him, is made holy like [235]God. He that before was cruel, fiery, un⯑merciful, by his Acquaintance with God is made kind, meek, and lovely. He that in his natural State was a Non-conformiſt to the Laws of his Maker, when he is well ſtudied in this Point, is the ſtiffeſt Conformiſt, he ſticks cloſe to the righteous Cannons of the holy God, and will not by his good Will turn to the right Hand, or to the left. He that was ſometimes very unlike God, when he is brought nigh unto him, his Counte⯑nance is changed, his Features are altered, and the Lineaments of God's Image appear very live⯑ly in his Face, and the more he is in God's Com⯑pany, and the older he grows, the more he grows like him. O how doth ſuch a one ſhine! What a Majeſty, Glory, and Beauty is there in his Face! The oftner he comes to God, the more he is taken with his Excellency, the more he labours to in⯑timate him. He ſtudies what God is, and as far as his Nature is capable of it in this Life, he deſires to be like him. If God be true and faithful, he dare not be falſe; but he will hate the way of ly⯑ing; if God be free and bountiful, he thinks it ve⯑ry ill becomes one of his Children to hide his Face from his own Fleſh, to ſhut up his Bowels, to be void of natural Affection. If Purity be ſo emi⯑nent in God, he knows that Impurity would not be commendable in himſelf. In a word, he deſires in every thing to carry himſelf, as one whoſe higheſt Ambition is to ſpeak, act, and think as one that would be like God. It was bravely ſpo⯑ken of him (Sen. Ep. 73.) eſpecially if we conſi⯑der what the Man was, who told his Friend that call'd him to Heaven, in compendium, To get as much Happineſs as this Place, this Soul, while in this [236]Body is capable of, that is, to get God for his Friend, to be like him. This is a ſhort Cut to Glory, a Soul carried to Heaven, or Heaven brought down to the Soul. A full and perfect Conformity and Likeneſs to God is the very Glory of Glory; and a partial Conformity to him upon Earth, is his unſpeakable Honour in this Life. O were Men and Women better acquainted with God, they would ſparkle and ſhine in their Generation, ſo that their Enemies ſhould be forced to ſay, that a Saint is another kind of Creature than a ſenſual Sinner. O why ſtand you then ſo far off from God! Come nearer him, and the Rays of his glorious Image will reflect from your Lives; be acquainted with him, and you ſhall be like him; keep much in his Company by Faith, ſecret Prayer and Meditation, and you will be more holy, di⯑vine, ſpiritual.

12. The laſt Effect of this Acquaintance with God, which I ſhall name, is this, it will make a Man better, far more excellent in all States and Relations; all his Friends will have the better Life with him, the whole Family, it may be, where he dwells will fare the better for him? If he be a Child, he is more dutiful to his Parent than he was, while he was unacquainted with God? If he be a Servant, he is more diligent and faithful than before, he ſerves not with Eye-Service, but doth what he doth with Singleneſs of Heart, as unto the Lord? If he be a Maſter, it makes him more exemplary, and makes him to take care that his Houſhold ſhould ſerve the Lord; he had rather his Servants ſhould make bold with him than God, he is concerned for the Honour of God in his Family, as much as his own; if he be a Fa⯑ther, [237]he is careful to bring up his Children for God, he is more ſpiritual in his Affections to them, and deſirous to leave them God for their Father, Friend, Portion; as he is a Neighbour, he follows Peace with all Men, and Holineſs, becauſe he hath ſeen God? How ſweet and amiable doth Acquaintance with God make a Man! How ready to heal Diviſions! How full of Goodneſs and Cha⯑rity! How ready to do good unto all, but eſpe⯑cially to thoſe that be of the Houſhold of Faith! How compaſſionate, and tender-hearted! How ready to provoke others alſo to love, and good Works; ſo that the whole Pariſh lives the quie⯑ter, all the Poor fare the better, all the Neigh⯑bourhood, ſome way or other is beholding to him; one that knows God himſelf, doth what he can to get others acquainted with God too? How ſweet⯑ly doth he commend the way of Wiſdom? With what Earneſtneſs and Pity doth he plead with Sinners, and labour to teach Tranſgreſſors the Paths of God, that Sinners may be converted un⯑to him. How doth he ſet before them the Neceſ⯑ſity of a Change, the Danger of their preſent State, and the excellent Qualities of this Friend, that he would bring them acquainted with, tel⯑ling them, that time was, that he alſo was as they are, and thought his Condition as ſafe as they do theirs; but that it pleaſed the Lord by his Word to open his Eyes, and to reveal to him the Need that he had of Chriſt, and to inable him to ac⯑cept of him, and to prize him above the whole World. In all Conditions and Relations he com⯑mends Religion, and ſhews that Godlineſs, where it is in the Power and Life of it, is a brave thing, which makes ſo great an Alteration in a Man for [238]the better? If he be ſick, he rejoyceth, and thinks chearfully of Death, the Grave and Eternity; and in this State demeans himſelf ſo, that Standers by can't but be convinced of the Reality of Invi⯑ſibles, and to think, ſure there is ſomething more than ordinary in Acquaintance with God, which makes Men ſo undaunted, and with ſo much Gal⯑lantry to meet Death; ſure their Condition is bet⯑ter than ours, or elſe they could never be ſo joy⯑ful at ſuch a time as this is; then he tells of the Uſe of a Chriſt, the Benefit of a Redeemer in a dying Hour, and how infinitely it is for ther In⯑tereſt, in time, to provide for Eternity? If he be well, he deſires to improve his Health for God, and to ſerve his Maker with the Strength of Bo⯑dy and Soul. If he be poor, he ſhews a Pattern of Patience, Meekneſs, Thankfulneſs, and lets the World underſtand that Godlineſs with Content is great Gain? If he be rich, he deſires to be rich in good Works alſo, and to trade with ſuch Tri⯑fles as Gold and Silver, for rich Commodities, as Grace, Peace and Glory; with the things of this World, for the things of another: To lay up for himſelf Treaſure, which neither Moth can cor⯑rupt, nor Thieves break through, and ſteal; and to make to himſelf a Friend of the unrighteous Mammon; to be a faithful Steward of thoſe Ta⯑lents that his great Lord and Maſter hath com⯑mitted to his Truſt; he ſhows how great a Good it is to be great and good too. This is the Man which doth adorn the Goſpel; this is the Chri⯑ſtian, which doth credit his Profeſſion; this 'tis to be intimately acquainted with God! O how uſeful might Men and Women be in their Generations, were they but more in God's Company? O what [239]a Savour would there be of their Graces in the place where they live? How would poor Creatures that receive Good by their holy Counſels, and ſuitable Lives, bleſs God for the Day, that ever they were born, and adore that Goodneſs, which brought them near ſuch and ſuch a one, by whoſe Means God hath brought them out of the Vaſſa⯑lage and Captivity of Satan, and by whoſe Help they have got acquainted with a Friend that is more worth to them than a World; for one that hath God for his Friend, can't but deſire that others alſo ſhould have an Intereſt in him; they know how ill it will go with them that know not God, and this makes them to do what they can to bring God and Man acquainted; they would make thoſe that are good better, and them that are bad good? If thoſe that he converſeth with, or ſtands related to, were Enemies, he lets them know that a Chriſtian can love him dearly, whoſe Sin he hates entirely, and that a Child of God can pity them, that have no pity at all for him. I might add how oft are a great many wicked ones ſpared from temporal Judgments, for the ſakes of the Righteous that are amongſt them.

III. HEAD of MOTIVES.

The next Head of Motives to enforce this Ex⯑hortation, might be taken from the Danger of not being acquainted with God. If you could live ſecurely without God, and be in a ſafe Condition, though you ſtill remained a Stranger to him, the Buſineſs then were not ſo very conſiderable; if you could find any in Heaven that could do as much for you as God can, I ſhould not be ſo ear⯑neſt [240]with you to get an Intereſt in his Favour; if you could by any means poſſible be everlaſtingly happy any other way, if without this Friend get to Heaven, and without his Alliance avoid utter Ruin, I ſhould have had the leſs reaſon to uſe ſo much Importunity; I might then poſſibly have ſpared my ſelf the Trouble of ſpeaking theſe things, and you the Trouble of hearing them. But when I ſee and know that it is as much as their Life and Soul is worth, to ſlight and under⯑value the Motions that I am now making to you in Chriſt's ſtead, how can I with any Faithful⯑neſs and Love to your Souls hold my Peace? How can I ſtand looking upon Men and Women that are about to murder their own Souls, and forbear crying out? How can I endure to ſee poor Creatures running with all the Speed they can to that diſmal Place, from whence there is no Re⯑demption, and not endeavour to ſtop them? Would you have me ſo cruel to your Souls, as not to tell that which doth infinitely concern their Well-being? For, let me tell you, God will not ſtand neuter, he will be either for you or againſt you; he is the Lord of Hoſts, and he will fight on one ſide or other. Now ſee to you Matters, as the Nature of them doth require What do you think of having a God againſt you? If God be againſt you, who will be for you? That is no Peace, ſaith my God, to the Wicked. Theſe feſt Condition you can be in, while God is you Enemy, is ſadly hazardous; ſuch a one hangs by a twined Thread over everlaſting Flames; h [...] ſtands upon the Brink of that bottomleſs Pit, and one Shove, one Slip ſends him going for ever he ſtands upon a Pinacle, which one little Bl [...] ⯑may [241]blow him off, and then where is the Man to all Eternity? If he fall thence, there is no riſing again; if he once go into that other World, there is no Recovery of him, if one would give a World to bring him back again. I ſay it again, if God be not your Friend, he will be your Ene⯑my; and what do you think of ſuch an Enemy? It is but a Word, a Look, and they fall. Let me tell you, that except you ſpeedily humble your ſelves, you ſhall find that we do not make the Danger greater than it is: According to his Fear, ſo is his Wrath; you may know ſoon enough to your Coſt, what the Diſpleaſure of a God is, how dreadful his Arrows, how ſharp his Sword. Not a Man of them ſhall 'ſcape that will not accept of Peace upon his Terms, and that quickly too. O that will be a ſad Day, when God ſhall ſay, Bring them out and ſlay them before my Face. If God be your Enemy, who do you think will be your Friend? To which of the Saints or Angels will you fly? Where will you go for ſhelter againſt the Storm of that terrible one? What Armour will defend you from the Dint of his Weapons? What in the World can ſtand that Man in any ſtead that hath ſuch an Adverſary? Eſpecially when he comes to give his Definitive Sentence a⯑gainſt him for high Treaſon. Dives may ſay, Fa⯑ther; and Abraham, Son; but what Comfort for all that had the miſerable Child from his holy Father? Doth he not in ſtead of cooling his Tongue with a Drop of Water, lay more burn⯑ing Coals upon it; and, if it be poſſible, make the Heat of it greater; Son, remember that thou in thy Life time hadſt thy good things. Thus Abraham, by putting him in mind what his Condition was, [242]makes him with the greater Sorrow to feel what it is. The Memory of former Joys under preſent Sorrows, make them ſting the more. Well then, if you would not hereafter reflect with an aking Heart upon your loſt Enjoyments, think with a ſerious and thankful Heart of the preſent Offers, that you may in Eternity reflect with Joy upon your ſhort Sorrows in time. If you will not be acquainted with God, you ſhall be acquainted with the Devil, and know whoſe Company is beſt by woful Experience. If you will not believe his Word, you ſhall feel his Sword. If his Kind⯑neſs and Goodneſs will not melt you, his Power and Juſtice ſhall break you; for he that now is ſo patient, will e're long roar like a Lyon, and tear in pieces, and there ſhall be none to deliver; he will break his ſtubborn Enemies with a Rod of Iron, and daſh them in pieces like a Potter's Veſ⯑ſel. Thoſe that will not know his Love, ſhall know ſomething elſe; I will not ſay what, for it is inexpreſſible. But only this remember, it is ſuch a God that you will have to deal with, before whom the Mountains quake, and the Hills remove out of their Places, before whom the great Ty⯑rants of the World have fallen; and ſhall you ſtand? Where are all thoſe Giants? Where are the Inhabitants of the old World? What is become of Nimrod that mighty Hunter, and all his Fel⯑lows? Where are all thoſe daring Sinners, that ſcorned to accept of a Pardon, Mercy and Peace, and which had the Courage to grapple with Om⯑nipotency it ſelf? Who got the Day? Who had the worſt of it at laſt? And art thou ſtronger than they? Is thy Power greater, thy Underſtan⯑ding deeper, thy Allies more conſiderable than [243]theirs? A Fly may be too hard for Pharaoh, but Pharaoh can never be too hard for God. Becauſe Judgment is not ſpeedily executed againſt thee, thou thinkeſt therefore it may be it is becauſe God cannot deal with thee, and upon this Account thy Heart is fully ſet in thee to do wickedly; but know thou, for all this that God will bring thee to Judgment. Conſider this, that as fair as it ſeems to be now, the Winds may riſe, the Clouds may gather of a ſudden, the Heavens may be overcaſt in a moment; and what will you do then? When Heaven and Earth ſhall be in a flame, then you will be ſcraping Acquaintance with God; then you would be glad to be owned by him, then you would willingly Chriſt ſhould take notice of you, and ſay, You Bleſſed of my Father; then you would ſtand at the Door and knock, and cry, and pray, and plead, and ſay, Lord, Lord, have I not been oft at thy Houſe? Have I not eat at thy Table, and taught in thy Name in our Streets? And yet thou ſhalt be diſmiſſed with this ſhort and ſharp An⯑ſwer, Depart, I know you not. How do you like ſuch an Anſwer as this is? How will you take it when you ſtand begging at the Door for one Crumb of Mercy, one Drop of Chriſt's Blood; to be ſent away with a bitter Scorn and Denial, or elſe to be anſwered with Silence? Whereas you were invited to the Feaſt as well as thoſe that went in, and you would not hear, though God ſent Meſſenger after Meſſenger to fetch you, you thought your Oxen better Company than your God, you took more Pleaſure in your Dogs, than in the hunting after thoſe nobler things. What do you think of ſuch Expoſtulations as theſe? What Replies can you make to theſe Accuſations? [244]E're long you will find theſe things Realities; e're long all your Friends will be dead and gone, and if they would help you they cannot; your E⯑ſtate will be conſumed, your Houſes will all be burnt, all your Attendants, except Care and Fear, will ſhortly forſake you, your Gold and Silver will not e're long be worth a ruſh; and what will you do then? Nay, the greateſt Friends that you had will become your Enemies. Little do you think, as kind as they ſeem to be, what your good Fellows, the World, and the Devil, will do againſt you; little do you think how falſe your Friends will prove when it comes to that, that they ſee that all is going? then they alſo will help for⯑ward your Ruin. Thoſe that you durſt have truſted your Life with, will accuſe you and help to caſt you. Thoſe which incouraged to ſin, will witneſs againſt you for Sin. Your good Fellows, your Confederates in Wickedneſs, your dear Friends, that you loved more than God, that you did not ſpare to venture your Life and Soul for, O it will make your Heart ake to ſee ſuch come in a⯑gainſt you, which you thought loved you ſo dear⯑ly! O to have a Wife, a Child, a Husband, an old Friend to come before the Judge, and to make known ſuch things as you hoped had been buried for ever. It will make your Ears to tingle, to hear one crying out, Lord if it had not been for him, I had turned and repented; it's long of him that I am in this woful Condition; I was reſol⯑ved many a time, and oft to ſeek after another World, and to provide for my Soul, but he would not let me alone when I began to be ſerious, he laughed and jeer'd me, and would never be at quiet till he had made me as bad as himſelf; he [245]carried me from the Ale-houſe to the Tavern, from thence to a Play-houſe, from a Play-houſe to a Whore-houſe, from thence to the High-way, from thence to the Goal, from the Goal to the Gallows, and from thence I came hither; and I may thank him for all this. O how will men look when they ſee the beſt Friends that they had, come in thus againſt them! This 'tis to truſt to faithleſs Friends; this 'tis to make light of Acquaintance with God. Your Gold and Silver will be Witneſs againſt you, and will eat your Fleſh as with a Canker; your Children, Relations good and bad, will ſpeak bitter things againſt you; your own Family will curſe you, and ſay, Lord, we never heard any thing of God, except in an Oath from his Mouth; we never heard any thing of Religion, except it were in Deriſion of it in his Family; and thoſe of us that were a little ſerious, and began to think of our Souls, he would ſnub and brow-beat, and never give us a kind Look till we did as he did; nay, the Devil who now doth ſo much flatter Sinners, and make them believe that he is ſo much their Friend, will then ſhew himſelf; he will then be as cruel as he now ſeems kind; he that now tempts to ſin ſo impetuouſly, will hereafter accuſe for Sin violently, and torment for Sin unmercifully. The People of God which weep over Sinners, and pray for them, and wiſh them well with their Souls, will then ſee Juſtice executed upon their neareſt Relations, without the leaſt Sorrow; nay, they alſo will come in againſt them too, and ſay, Lord, I told them of this woful Day. O Lord thou knoweſt I forewarned them of that which is now come to paſs, I pleaded with [246]them with all the Compaſſion that I could, and they ſcorned my Pity, they would not pity them⯑ſelves, but made light of that glory which they are going from, and of that Hell that they are go⯑ing to; and now, O Lord, thou art juſt and righ⯑teous, that thou haſt thus judged them. This will be the Language of thoſe that are your beſt Friends; the People of God they will be your E⯑nemies one Day, if you will not now mind the making of your Peace with God; they muſt and will be on God's ſide againſt all the World, they muſt and will take part with their Friend, and clear him when he judges, and juſtify him when he con⯑demns you. O that you that are now Strangers to God, would but conſider of theſe things! O that you would but think what this Battle may be, where the Combatants are ſo unequal. Stand ſtill O Sun in the Valley of Ajalon, till the Lord have avenged him of his Enemies: Muſter your ſelves, O ye Stars, and fight in your Cour⯑ſes againſt thoſe miſerable Sinners, that have waged a War againſt their Maker; plant your mighty Cannons, ſhoot down huge Hailſtones, Arrows of Fire, and hot Thunderbolts? O how do the wounded fall? How many are the Slain of the Lord, Multitudes, Multitudes in the Valley of Deciſion, for the Day of the Lord is terrible. Behold God's Enemies falling by thouſands, be⯑hold the Garments rolling in Blood, hear the prancing of his terrible ones, the Mountains are covered with Horſes and Chariots of Fire. God's Souldiers run from one Place to another with their flaming Swords in their Hands, arm'd with the Juſtice of God's Jealouſy, Power and Indignation! O the dreadful Slaughter that is [247]made. Millions, Millions fall, they are not a⯑ble to ſtand, not one of them can lift up his Hand, their Hearts fail them, Paleneſs and trem⯑bling hath ſeized upon the ſtouteſt of them all. The Bow of the Lord is ſtrong: From the Blood of the Slain, from the Fat of the mighty, the Bow of the Lord turneth not back, the Sword of the Almighty returns not empty? How do the migh⯑ty ones fall in the midſt of this Battle! A hot Battle indeed in which none 'ſcape? Who is he that cometh from Edom with dyed Garments from Boſrah? This, that is glorious in his Apparel, and travelling in the Greatneſs of his Strength, the Lord of Hoſts is his Name. Wherefore art thou red in thy Apparel, and thy Garments like him that treadeth the Wine-fat? I have trodden the Wine-preſs alone, and of the People there was none with me: For I will tread them in mine Anger, end trample them in my Fury, and their Blood ſhall be ſprinkled upon my Garments, and I will ſtain all my Raiment, for the Day of Ven⯑geance is in my Heart, and the Year of my Re⯑deemed is come. And I will tread down the Peo⯑ple in mine Anger, and make them drunk in my Fury, and I will bring down their Strength to the Earth, the Hand of the Lord ſhall be known, the Power of the mighty Jehovah ſhall be felt, and his Indignation towards his Enemies; For behold he will come with Fire, and with Chariots like a Whirlwind, to render his Anger with Fury, and his Rebuke with Flames of Fire: For by Fire, and by his Sword will he plead with all Fleſh: and the Slain of the Lord ſhall be many, and the Saints ſhall go forth and look upon the Carcaſes of the Men that have tranſgreſſed a⯑gainſt [248]me: for their Worm ſhall not die, nei⯑ther ſhall their Fire be quenched, and they ſhall be an abhorring unto all Fleſh. Upon the wicked he ſhall rain Snares, Fire and Brimſtone, and hor⯑rible Tempeſt. This ſhall be the Portion of their Cup! This 'tis to fight againſt God! This 'tis to defie the Lord of Hoſt! This 'tis to refuſe a Peace that would have been ſo unſpeakably ad⯑vantagious! To ſpeak a little plainer, this is all that Sinners are like to get by their ſtanding it out againſt the Tenders of Grace and Mercy. And are you ſtill defirous to engage in this dread⯑ful War? Will you ſtill bid Defiance to the Al⯑mighty, and make nothing of ſuch things as you have heard of? Is the Loſs of your Blood, the Loſs of your Soul, your utter undoing for ever, no great matter with you? Well then, go on, bold Sinner, arm thy ſelf Cap-a-pee, gird thy Sword upon thy Thigh, get thy Shield and Buck⯑ler ready, prepare to meet thy God: Go up, O thou valiant Warriour, and let's ſee thy Valour, behold thy Enemy hath taken the Field; go up, and look thy God in the Face if thou dareſt, come ſhew thy ſelf a Mark for God, and turn not thy Back like a Coward, venture upon the Mouth of the Cannon, ruſh upon the thick Boſſes of God's Buckler, if you long to periſh everlaſtingly. You have heard what the War will coſt you, and as you like it now, do. And what do you laugh at all this? well then, go on, but be it upon your peril, your Blood be upon your own Soul: As for me, I could not have ſaid much more than I have, to diſſwade you from this deſperate Enterprize; I foreſee what a Caſe you will be in, when you are in the Heat of the Battle, and I deſire to weep in [249]ſecret for thee, as one that will moſt certainly be undone, if thou doſt not ſpeedily alter thy Mind; wherefore my Loins are filled with Pain, Pangs have taken hold upon me, as the pangs of a Wo⯑man that travelleth: I am bowed down at the Thoughts of thy Miſery, I am diſmayed at the ſeeing of thy Deſtruction. The Sinner ventures for all this! He is marched into the Field! Set a Watchman, let him declare what he ſeeth. Who meets that furious Wretch? A Lion, a Lion roar⯑eth, he is torn in Pieces, and none can ſave him; he is gone, he is gone, he is gone for ever! and who may the Mad-man thank for all this? Who could help it? He would venture, though he was told as much. Well then, ſee what's like to be⯑fall the Enemies of God: You hear what is like to be the Condition of all them that will not be ac⯑quainted with God, firſt or laſt: You likewiſe may behold what a Caſe you your ſelf ſhall be in e're it be long, except you do ſpeedily repent of your Folly, and meet your Adverſary in the Way, and humble your ſelf before the mighty Jehovah; Speak quickly; What will you do? Turn, or burn? Repent or die? Yet you do but hear, you do not feel; but thouſands and millions feel what the Diſpleaſure of God is, what the Breach of his Covenant is, and what the Effects of a War with the Lord of Hoſts is. O be wiſe by their Falls; let their Deſtruction be your Inſtruction; take heed what you do, leſt you be the next that God ſhall deal with as an Enemy: As yet God offers to be Friends with you; but whether God will do as much to morrow as he doth to day, I do not know. I tell you but ſo, it's hard put⯑ting it to the venture. Remember you had large [250]Proffers of Grace and Pardon made to you, God hath ſent us to let you know his Will and Plea⯑ſure, and we demand of you from him to give us your Anſwer ſpeedily. And what can't you yet reſolve? Is it ſo difficult a Buſineſs to determine what to fix upon? O fooliſh People and unwiſe! O unſpeakable Madneſs! How juſt muſt their Condemnation needs be, who are offer'd Salva⯑tion ſo often, and refuſe it? who are ſo oft told of Damnation, and yet run into it? in a word, who might have God for their Friend, and had rather have him for their Enemy.

4. The next Head of Motives, by which I might inforce this Duty of Acquaintance with God, may be taken from the Examples of them which made all the Friends they could to get ac⯑quainted with God. Behold a Cloud of Witneſ⯑ſes, which do all with one Conſent ſpeak high in the Commendation of this Friend, that I am per⯑ſwading you all that I can to be acquainted with Are you wiſer than all your Neighbours, is the ignorant Objection of ſome that would take it ve⯑ry heinouſly, if we ſhould call them Fool, when we put them upon a ſerious Diligence in Pur⯑ſuit of the beſt things? Why, let me retort this Objection upon themſelves, Are you wiſer than Enoch and Noah? Have you more Underſtanding than Abraham, Iſaac and Jacob? Have you more Wit than David? Are you wiſer than Heman, Daniel, and many others of thoſe brave Worthies which were the Wonders of the World, the Non⯑ſuches of their Age, and a Pattern to future Gene⯑rations? This was the greateſt Piece of their Wiſdom to walk with God, this was the beſt o [...] their Policy to get ſo potent an Allie; this ſpake [251]them to be Men of a deeper Reach, and a larger Underſtanding than others, becauſe they made it their Buſineſs to get acquainted with God, and thus to make their Intereſt as large as Heaven, and their Peace and Proſperity as ſure as the Oath of a God could make it. Do you think that all theſe Men were miſtaken? Did their Wiſdom lie only in a prudent Management of their worldly Affairs to their beſt Advantage; what then, did they mean ſome of them to leave all that they had ſo chearfully upon the Command of God? dare you ſay that they prized the Favour of God at too high a Rate? As for their parts, they thought they could never value ſuch a Friend as God too much. What elſe was the Meaning of their longing, panting, and breathing after him? Why elſe are they ſo glad of his Company, his Preſence? How loth were they to do any thing that might be in the leaſt diſpleaſing to him? What bitter Moans did they make, if he did but withdraw a while, if he did but a little abſent himſelf from them? how wonderful deſirous were they of en⯑joying Communion with him? How earneſt to live in his Houſe for ever? Dare you ſay that they were all Fools and Mad-men for refuſing the Embraces of this preſent World, for ſlighting its Smiles, and undervaluing its greateſt Kindneſſes, and chooſing the Favour of God, though with the Scorns and Reproaches of the World, rather than to hazard his Anger, whoſe Wrath burns to the Bottom of Hell. Behold what a glorious Compa⯑ny of theſe ſtand upon Mount Zion, with Harps in their Hands, with thoſe hundred and fourty and four thouſand, and the Lamb with an innu⯑merable Multitude of all Nations, People, and [252]Languages. Why, all theſe were of the Friends and Acquaintance of God, or elſe they had never had thoſe Crowns, Robes, and Palms in their Hands. Now, why ſhould not our Souls be as dear to us as theirs were to them? Will not Heaven be as good for us as them? is it not as needful for us to get a Friend of God, as them? Will not God do as much for us as them, if we will but do as they did, walk with him. The Truth of it is, the number of them which are ſa⯑ved is but few, in compariſon of the Multitudes of them which know not God, and go the broad Way; yet for all that take them abſolutely, they are abundance; ſo many that the Scripture ſaith they are innumerable. Do but read over the Hi⯑ſtory of ſome of their Lives, turn over the holy Records, look ſometimes into thoſe ſacred Chro⯑nicles, and behold how cheerfully they ſerved God, how actively they followed the Lamb whereſoever he goes, through thick and thin. Hear what their Language is now they are got home ſafe, now Chriſt hath brought them to Glory, and they are at their Friend's Houſe. What do they talk of? What is their Diſcourſe about? Do they complain what a ſad Journey they had of it through a howling Wilderneſs, after they had paſſed the Red Sea through a thouſand Sorrows and Trials? Do they ſay that now they are at their Journey's End, they are weary, and wiſh they had never taken ſo long and tedious a Journey? Do they not rather ſpeak the quite contrary, and that if it were to go again, they would do it with far more Speed and Cheerful⯑neſs than they did? Liſten, hark, methinks I hear them from the Walls of the New Jeruſalem [253]crying out, Come away, come away, fall on brave⯑ly, follow your Buſineſs gallantly but a little while longer, and the City is your own; fetch your ſcaling Ladders, run up apace, mount the Ramparts, fear nothing though the Devil play his Artillery upon them, yet it is but Powder, he ſhall never give you a mortal Wound; reſiſt him and he will fly, and the Field is yours; the Spoil, the Crown, the Honour will pay for your Pains, Blood, and Danger. Fall on brave Souls, fall on; the valianter you be the more ſafe you are. Me⯑thinks I hear thoſe noble Saints encouraging of you to get Acquaintance with God, and ſaying to you that are yet afar off, Come near, come a⯑way poor Souls, come away, what do you mean thus to delay? O little do you think what a Friend we now find of God; it was but a little, a very little that was told us of the Excellency of Chriſt, and the Glories of this Place, to what we experience; It was no falſe Report that we heard when we were upon Earth, of the Happineſs of Heaven: O here's a Prize worth the running for; a Kingdom, a Crown worth the fighting for, an Eſtate worth the looking after. We have not now our ſtint, we are not dieted with thoſe Spi⯑ritual Dainties, we have not now and then a Sip, a Draught, a Bit in a Corner, but we are at the Fountain, we are daily feaſted with infinite Plea⯑ſures, our Hearts are full, brim full, they run o⯑ver, we ſwim in an Ocean of ſpiritual Enjoy⯑ments; theſe things are beyond your Capacity now to underſtand. Were we to live upon Earth again, and did we know what we do now know, we ſhould ever pine with our earneſt Longing for God, the living God, to be in his immediate [254]Preſence, and to be at that Angelical Work of praiſing, ſerving, and loving him for ever. Wherefore, Brethren, let us encourage one ano⯑ther, Come let us go up to the Houſe of the Lord; his Dwelling is in Salem, his Palace is upon Mount Zion. Why ſhould not we go on as merrily in the Paths of Wiſdom, as the wicked in the Road of Hell? How do the Devil's Champions encourage and hearten one another up? How do they laugh, ſing, and roar, as if their Life were the only Life? for ſhame, let's tell them they lie in their Teeth. Who hath the beſt Company, they or we? the Patriarchs and Prophets, the Apoſtles and thou⯑ſands of Martyrs, are gone Singing before; ſome of our dear Relations, Fathers, Brethren and Si⯑ſters are newly welcom'd by Chriſt to his Father's Houſe, and they are bleſſing that rich Mercy that hath conducted them to ſuch a Place, to ſuch a Friend; we have many thouſands of Saints mili⯑tant, that are going along with us as faſt as they can, and God himſelf will bear us Company, and why do we yet linger? O that we were upon the Wing! O that our Souls were like the Chariots of Aminadab! O that the Lord would ſtrength⯑en poor ſhort-winded Creatures! O that we could run and not be weary, and walk and not faint! O that we might have now and then a hearty Meal, and that in the Strength of them we could travel to the Mount of God! O that that Acquaintance might now be happily begun, which may never have an End! O that God would viſit us oft, and get into our Hearts! O that he that gave thoſe Worthies in former times ſo much Grace, would pour out of the ſame Grace in A⯑bundance upon our Souls! O that he would ſhed [255]abroad his Love in our Hearts! O that we could maintain a conſtant Intercourſe with him here, till we come to a perfect Enjoyment of him in Glory hereafter! O that we may ſee thy Face, thy bleſſed Face by Faith! O that thou wouldeſt cauſe thy Glory to paſs before us! O that thy marvelous loving Kindneſs might be made known to a Company of poor Creatures of us, whoſe Deſire is to fear thee, who would fain love thee with the Strength of our Souls! O bleſſed are they that love thee, that are beloved by thee!

5. I might alſo inſiſt upon another Head of Mo⯑ [...]ives, which is named in the Text, which is this, Acquaint now thy ſelf with him and thou ſhalt be at Peace. Though there be nothing but War on e⯑very ſide, you ſhall have Peace. This Peace of God, whatſoever you may think of it, is unſpeak⯑ably advantagious; the Benefits that would accrue to a Soul upon this Peace are infinite; it is a Peace that paſſeth all Ʋnderſtanding. When we have this Peace concluded, we may drive a brave Trade, without Diſturbance, for the richeſt Commodi⯑ties. If we were thus acquainted with God, we ſhall have ſuch a Peace as that we may laugh at the Shaking of the Spear, and not be much di⯑ſturb'd when we hear of dreadful Things abroad in the World. He that is acquainted with God may ſafely venture up and down, he hath God's Paſs, a ſtrong Man of War for his Convoy, he hath ſuch powerful Allies that he need not fear; as long as he is at Peace with God, he is ſure not to be quite overcome by Man. He is at Peace with himſelf, when the Air ecchoes with Drums and Trumpets, and the roaring of Guns, a Muſick that pleaſeth the Devil's Ear: He may ſtill re⯑joice, [256]becauſe he hath a Bird within that ſings ſweetly; there is a Harmony between his Will and God's, a Harmony between his Heart and his Mouth. This is no ſuch contemptible thing, and if you knew what a wounded Spirit, a Fire in the Boſom is, you would ſay ſo. This Peace that ſuch a one hath is a well-grounded Peace; not ſuch a one as is built upon Ignorance, and Hardneſs of Heart; but ſuch a Peace as reſults from the Senſe of the Pardon of Sin, and Reconciliation with God, through the Blood of Chriſt; That Blood of Chriſt hath waſhed his Conſcience from dead Works. Sins he had, and hath, but ſome of them he ſees lying dead like the Egyptians upon the Shoar, others ſtriving for Life with a Death's Wound upon them; and though he have Enemies ſtill living, yet they are ſuch as ſhall never have the abſolute Dominion over him: as long as the great Quarrel between him and God is at an end all is well enough, the Law hath nothing againſ [...] him, all his Accuſers are ſilenc'd; Chriſt hath fulfilled and ſatisfied the Law for him; the grea [...] Creator hath given a full and general Acquittance [...] all Debts are diſcharged for him, and therefor [...] the Man hath little reaſon to trouble his Head much with Cares and Fears; now he may go up and down any where, and not fear the Serjeant his noble Surety hath paid that vaſt Debt, he hath laid down the ten thouſand Talents upon th [...] Nail, ſo that the Man is at Peace with God, h [...] is alſo at Peace with all the Creatures in th [...] World, from the glorious Angels that are i [...] Heaven, to the meaneſt Inſect or Plant; they ar [...] ſo far from doing him any real Harm, that the [...] all are Servants to the Friends of God, they a [...] [257]ſtand ready to oppoſe their Enemies; and thoſe of them that are mortal are ready to lay down their Lives for one that ſtands thus related to God For when any enters into Covenant with God, God alſo makes a Covenant for them with the Beaſts of the Field. Great Peace have they that love God's Law, and nothing ſhall offend them; ſuch a one is at Peace with Death and the Grave. We read of ſome profane Monſters that made a Covenant with Death, and were at an Agreement with Hell: but this Covenant will ſoon be broken, becauſe he that hath the Keys of Death and Hell, the Power of Life and Death, never ſubſcrib'd to the Articles of their Agreement. But now the godly Man hath a Friend that hath made a Cove⯑nant for him, a firm Covenant with Death and Hell, ſo that none of them ſhall ever do him the leaſt Wrong. As for Death, Chriſt hath taken out its Sting; as for the Grave, Chriſt hath ſpi⯑ced and ſeaſon'd it, its Power is maſter'd, its Terribleneſs is taken away; it's now no Priſon, Chriſt hath open'd the Doors of it, and now it is but a Chamber of Repoſe, a Bed to reſt in; and he that hath already open'd this Door, when it was bolted, barr'd and double lock'd, can, and will, e're long, open it again, and awaken his from their Sleep; and is this inconſiderable? Is not ſuch a Peace as this deſirable? Who that is well in his Wits, would not be glad to be in ſo ſecure a Condition as this Peace will put him in? And who are like to have the Benefit of this Peace, but the Friends of God! O therefore if you va⯑lue your own Peace, if you would be undiſtur⯑bed from Storms without, and Heart-quakes within; if you would have all the Creatures in [258]Heaven and Earth at Peace with you; if you would have Death unſtung, and the Grave a Cham⯑ber, and not a Priſon, why then, get acquainted with God, and you ſhall be at Peace.

6. The next Head of Motives I might take from theſe Words, Thereby good ſhall come unto you. Acquaint your ſelf with him, and be at Peace, and thereby good ſhall come unto you. But I ſhall here be but brief. Think of what you will that is good for you, and if you are acquainted with God, you ſhall have it for asking for; or that which is far better than that which you deſire: For the Lord God is a Sun, and a Shield; he will give Grace and Glory, and no good thing will he with-hold from them which walk uprightly; that is, from thoſe that are acquainted with him. All his Ways are Mercy and Truth, to ſuch as be in Covenant with him; and all ſhall work toge⯑ther for good to them that love him. Enlarge thy Deſires as wide as the Heavens, requeſt what you will, ask never ſo much and you ſhall have it; and what would you have more? If it be the good of Profit that you deſire; what greater Gain than Godlineſs? Who can give ſuch Re⯑wards to his Servants as God? Who will give greater Portions to his Children than this Father? Who is like to thrive better than he, who hath ſuch a vaſt Stock, ſuch a great Trade, ſuch quick and great Returns, and above all ſuch a Partner? O that thoſe that are all for Profit and Gain, that cry out, What Advantage ſhall it be to me, if I ſerve God? and what Profit to me if I am ac⯑quainted with him? O that ſuch would but do that which will be moſt for their Profit, I would deſire no more of them than this: O that they would [259]but try what a gainful Trade Religion in its Pow⯑er is! The greateſt Merchants that ever walked the Exchange, if they be not acquainted with God, and have not Chriſt for their Factor, are but Pedlars to the Saint. One that is acquainted with God, gets more in one Hour, in one Pray⯑er, at one Sermon, in one Meditation, than all the rich Men of the World are worth, put all their Eſtates together: One receives his Peace, the other his Pounds; the one hath by way of return, a great deal of troubleſome Lumber, the other his Box of precious Pearls, and a Jewel of an infinite Value. O little doth the laborious Worldling think what poor and ſmall Gains his are, when he gets moſt, to what this ſpiritual Merchant gets! he would not ſell what he gets ſometimes in one Morning, for all the Riches of both the Indies. He trades in ſuch Commodities which will not ſuffer Damage upon the Sea; his Veſſel is light and ſtrong, the Maſter of it never made a looſing Voyage. All his Wares are un⯑valuable; and though his Ship be in many a dreadful Storm, though ſometimes ſhe be becalm'd, though it be long before ſhe return; yet as long as ſhe hath ſuch Proviſions within, ſuch a Pilot, ſuch Anchors, ſhe can't miſcarry; ſhe will come into the Harbour richly laden. The World will not believe this, but I am ſure there is never a Man breathing, but will ſooner ſay that no Gain is like the Gain of Chriſt and Glory. One Re⯑turn from Heaven, one Anſwer of Prayer, one Smile from God, one Look of Love, the Head of one Goliah, the Death of one Sin, one Soul brought home to Chriſt, one drooping Soul com⯑forted, is a greater Mercy (for all the ignorant [260]World make nothing of ſuch things as theſe) than to be inveſted with the greateſt Honours, than to be poſſeſſed of all the Riches, than to enjoy all the Pleaſures that the whole World can afford. But O were Mens Eyes opened, were Men within ſight of thoſe devouring Flames, then they would believe that a Chriſt was worth the having, Grace a Pearl that can't be over-valued, and that no Trade was comparable to a ſpiritual Mer⯑chant, no Art like that by which one may turn every thing into Gold. But if it be the good of Pleaſure you look more after; can there be great⯑er Pleaſures than thoſe which are in the Preſence of God? Can there be any greater Pleaſures than to rejoice in God, and to be made welcome by him, than to drink Flagons of that excellent Liquor which is better than Wine? Can there be better Muſick than to hear ſo many millions of ſweet Voices ſinging Hallelujahs! O, there's a Conſort, there's Melody indeed! If you deſire that other Good, the Good of Honeſty, a rare Accompliſhment, Perfection of Grace, Purity of Soul, wherewithal ſhall a young Man chooſe his Ways, but by taking heed thereto according to his Word. Well then, lay all theſe Motives together, and let's ſee whither they will any whit prevail. If the Nature of the Perſon with whom I would fain have you acquainted, if all theſe admirable Qualities that are in him (if I may ſo call them) may ſigniſie any thing, if all thoſe glorious Effects of Acquaintance with God weigh any thing with you, one would think by this time you ſhould be well reſolved. If the Danger of not being acquainted with God, may make you a⯑fraid of ſtanding it out; if good or evil, if Peace [261]or War, if Life or Death, if all this be as much as nothing, what then is ſomething? If the fre⯑quent pleading of Mercy, if the Blood of Chriſt have any Voice, if the Expoſtulations of his Am⯑baſſadors may be heard, why ſhould you not then be perſwaded? If all this will not move you, what can we ſay more? if we could ſhew you Heaven, and the Glories of another World, could we let you ſee the Face of Chriſt, could we any way in the world reach your Hearts, and perſwade you by any Means to mind the Things of eternal Peace, we would do it will all our Hearts. If we were ſure to get you with us, and to bring you acquainted with God, we could willingly come begging on our bare Knees to you, and beſeech you to be reconciled to God. We ſee that diſmal Day a coming, and are grieved to think what a ſad taking you will be in then; we know the Caſe will then be altered with them, which will not be perſwaded to be reconciled to God. O what a woful Condition will they be in, which have heard or read theſe Sermons, and yet for all that would not mind the looking after Acquaintance with God; How will ſuch wiſh that they had never been born, or that they had their being in ſome of the dark ſavage Corners of the World, where they might never have heard of the Doctrine of Reconciliation, being acquainted with God, and Union with Chriſt, Peace with their offended Maker, rather than ha⯑ving heard of theſe things to make light of them! O to hear of ſuch a Friend, and to have him for an Enemy; to hear of Peace, and to chooſe War; to hear of Heaven, and go to Hell, this is ſad indeed. It would have been far better for [262]ſuch, that they had never known the Ways of God, than after they have known them, to go in the Ways of Folly. O that Men and Women had but ſuch ſerious Thoughts of theſe Things as they will have e're long! O that they would but believe Heaven, and Hell, and Eternity, to be ſuch Realities as ſhortly they will! O that Mens Hearts were but affected with things, as they will be when their Souls are juſt a-going, or a little after they are in another World! But O the mi⯑ſerable Condition of the World! O the lamen⯑table State of Profeſſors, that make no more of the Favour or Diſpleaſure of God! Nay, may I not ſay, O the Folly of the Children of God them⯑ſelves, that are no more in God's Company, when they know they may be ſo welcome, when they have taſted ſo oft of his Kindneſs, when they were made ſo much of the laſt time that they gave him a Viſit. Are not Men in a deep Sleep, that they do not hear? are they not blind that they do not ſee? are they not ignorant, fooliſh and mad, that they do not underſtand their Inte⯑reſt any better? It is not without good Reaſon that the Spirit of God doth ſo oft cry out upon Sinners, for their Folly; the Scripture ſaith not in vain, That there is none that hath Ʋnderſtanding, no not one. No wonder that they which have but half a Cure ſee Men like Trees, that thoſe which never had a through Work do not prize Chriſt. O but that thoſe which have been brought nigh by Grace, who were ſometimes afar off, that ſuch ſhould be ſo much Strangers; for thoſe that have met with ſuch kind Entertainment at his Houſe for theſe to keep off ſo, to come ſo ſeldom; ſo them which have fed ſo high at the King's Table [263]to fall to their Traſh, their Husks, this is a Shame indeed; as if the Devil kept a better Houſe than God. Chriſtians, doth God deſerve this at your hands? How unkindly do you think he takes this from you? what will the World ſay? look how his own Acquaintance deſpiſe him? how will the Devill inſult? O how do the Hearts of your Fellow-Chriſtians ake to ſee how ſtrange your Carriage is? how do they tremble to think, what if that fine Houſe be built upon the Sand? Chriſtians, you which ſeldom, or complemen⯑tally viſit God, bethink your ſelves well what you do when you begin to be cold in your Affe⯑ctions to this Friend, remember from whence you are fallen; and repent, and do your firſt Works; remember what Entertainment you have ſometimes had at God's Houſe; forget not all his Kindneſſes; of all the Creatures in the World you have no cauſe to carry your ſelves ſo towards God. I tell you again, the World ſtands by, and looks on to ſee what there is in you more than in others; they mark your Lives more than you are aware of, it may be; wherefore look to your ſelves, take heed how you carry your ſelves before them. O why ſhould they ſee your Faces pale, when you may feed ſo high⯑ly? O ſhew them by your Countenance, that you feed upon wholeſome Food! O let your Breath ſmell ſweet, let your Diſcourſe be more ſavoury of the Things of God! Labour to maintain a ſweet, conſtant, unintermitted In⯑tercourſe with God, to walk with him. O little do you think what you looſe by your coming ſo ſeldom to this Friend. I appeal to your own Experience, was not that Diſh you eat [264]laſt at his Table ſweet? and what do you think that God doth not ſtill keep as good a Houſe as he did? do you believe that he hath ſpent all his beſt Wines? can that Fountain ever be emp⯑tied? is there not Bread and good Chear enough in your Father's Houſe? Believe it, God hath other kind of Entertainment, richer Cheer, bet⯑ter Fare ſtill to make you welcome with, if you would not be ſo ſtrange, if you would but come oftner to him. As for Chriſtians, methinks I need not uſe ſo many Words to perſwade you, methinks you that know how ſweet his Compa⯑ny is, ſhould deſire to be never out of it. Chri⯑ſtians, I tell you plainly, if ever you expect true Peace in your Life, and true Joy and Comfort at Death, it's your only Way to keep cloſe to God, viſit him oft by ſecret Prayer and other kind of Duties, and then you ſhall ever and anon me [...]t with that which will ſweeten your greateſt Dil⯑gence, and abundantly make Amends for you Pains. Knock at his Door, ask for him, and re⯑ſolve to ſtay till he come; though he come not a the firſt, ſecond, or third Knocking, yet I am ſure he is within, and will come at laſt, if you will but wait; and when you have once again met with him, O let him not go, but tell him ſeriouſly that you can't bear his Abſence, he ſhall be your God and Friend living and dying, Death it ſelf ſhall not part you. Go alſo and tell your Friends you have found him whom your Soul loves, that you have met with Jeſus, and ſee if you can get them to come out and ſee him, bid them to taſt and ſee how good the Lord is; com⯑mend him all you can to your poor Chriſtleſs Friends. But you are not the Perſons that I in⯑tended [265]to ſpeak to, only thus a little by the by, [...]hat I may a little warm my own Heart and yours [...]n this great Duty of maintaining an intimate loſe Converſe and Acquaintance with God. But my Buſineſs is to go out into the High Ways and Hedges, and to invite poor wandring Strangers that have nothing to live upon themſelves, and that do not know what a noble open Houſe God keeps, that never taſted of his Kindneſs in Chriſt, to come to this Royal Feaſt, and to eat their Fill of ſuch Food as they can never eat too much of, never be ſurfeited with. Ʋnto you O Men I call, and my Voice is unto the Sons of Men. O ye ſimple ones, underſtand Wiſdom, and ye Fools, be ye of an underſtanding Heart, Prov. 8.4, 5. Hear O ye Deaf, and ſee O Blind: Let the Dead hear the Voice of God, and live. Then hear what I have been ſpeaking of: I have almoſt done my Meſſage, conſider well of theſe things as you tender the Diſpleaſure of God, as you value your Souls, be ſerious; remember what it is that I have been diſcourſing to you about, read it over again, and ſtudy on it; read and pray, pray and read, and turn this Exhortation into Prayer; take with you Words, and ſay! O that this might be the Ser⯑mon that might bring me acquainted with God! O that this might be the Man that might bring me to ſome Knowledge of Chriſt! O that this might be the happy Day wherein a Match may be concluded between my Soul, and the precious Jeſus! But alas, alas, where are the Hearts that are thus ſmitten? Where are the Souls that are [...]ny whit taken with this infinite Beauty? How few have any real Love or good Will for Chriſt? O who hath believed our Report, and to whom is the [266]Arm of the Lord revealed? Though I and many hundreds more have been pleading thus with Sin⯑ners; though ſome of the Embaſſadors of Peace weep bitterly, that their Meſſage is no more kindly entertained, though their publick Preach⯑ing be followed with private Prayers and ſecret. Groans, though they expoſtulate the Caſe with poor refractory Creatures with all the Earneſt⯑neſs that they can for their Lives, though we uſe the moſt powerful Arguments that we can, and deliver them with all the Vehemency, Seriouſ⯑neſs and Compaſſion that we can for our Souls; yet how are the greateſt part of our Hearers un⯑concerned? Is not a great part of our Auditory as ſtupid and ſenſeleſs as the very Stones they tread on? The more is our Sorrow; we fear as to the moſt of them that hear us, what we ſpeak is loſt. It may be they may be a little affected juſt at the hearing, or for an Hour or two; but O that theſe Truths might have a lively and abi⯑ding Impreſſion on Mens Hearts! I fear, O that they were cauſeleſs Fears! I fear that moſt of you that have heard of theſe things will go away, and quickly forget what weighty things you have heard; perhaps ſome of you may ſay, the Man was very earneſt, and ſome of his Expreſſions were piercing. O Friends, I hope it is not your Commendation that I deſire? O that I may with a ſingle Heart reſpect God's Glory! I ſay again, I would not be pleaſed with your Praiſe, nor would I fear your Diſpraiſe; it's your Souls [...] want, and may but I manage my great Work in this ſucceſsfull, and ſee you acquainted wit [...] God, before I leave you for ever, I hope I ſhoul [...] he contented to be trod in the Dirt. O that m [...] [267]Heart may not deceive me! O that my Compaſ⯑ſion to your Souls were greater, a thouſond times greater! O that I could never ſpeak to you of ſuch things as theſe without Tears. I muſt a⯑gain, and again, profeſs I am aſham'd of my Heart, that it is no more ſenſible of theſe weigh⯑ty Affairs! But O mighty and glorious God, if thou pleaſeſt, thou canſt our of the Mouth of a Babe and Suckling ordain Strength! O that thou wouldeſt make the Worm Jacob to threſh Moun⯑tains! O that thou wouldeſt make uſe of the moſt unworthy and weakeſt Inſtrument, in that ho⯑nourable Service of bringing home ſome Souls to thy Self. O if but any one Soul, if but one Soul that was eſtranged from God, might by theſe Lines be brought acquainted with him, if I might pre⯑vail with any other ſtubborn Enemy to lay down his Weapons, and be Friends with him, I ſhould think my Pains well beſtowed, though (if that will make you to regard it ever the more) this Work hath coſt me many an Hour's ſtudy, and it hath been interrupted with many bodily Di⯑ſtempers, Groans and Sorrows, Fears and Sighs. Yet if after all my Travel, I may hear of any Chil⯑dren born of God; if I may meet but one Soul the better for it, by it brought to Glory, I ſhall have abundant Cauſe to bleſs my God, and to rejoice that my Labour hath not been in vain in the Lord. But if I might have more, I ſhould have more Cauſe to adore infinite Goodneſs, and Rich Grace! O my dear Friends! O precious and immortal Souls! What ſhall I ſay to you? What ſhall I do for you? O did you but know how hardly I fetch my Breath at this time, did you but ſee what a crazy Creature he is that writes to [268]you, did you but know how faint he hath been ſometimes in ſpeaking to you, you would go nigh to pity him. O pity your ſelves! O pity your own Souls, that e're long muſt be turned naked out of your Bodies, and hear the Expoſtulations of a dying Man that would gladly live with you in everlaſting Glory, and meet you all among the Friends of the Bridegroom, that I may ſee you among the Sons of God, in your great Meeting, when the Father ſhall ſend his Servants the An⯑gels to fetch all his Children home to his own Houſe. O pity your Souls, and let not all my Pains be loſt, trample not under your Feet the Blood of the Covenant, neither count it a com⯑mon thing; remember that the ſlighting of Chriſt is a dangerous thing; the Loſs of his Fa⯑vour, and the Loſs of your Soul, muſt go toge⯑ther? O how ſhall I leave you? How ſhall I part with you, ſhall I go before my Work is done. What ſhall I ſay more? What Arguments ſhall I further make uſe of? O that I knew what to ſay that I might prevail! And are you ſtill reſol⯑ved to put me off with frivolous Excuſes? Can you put off your Conſciences thus? Are you ſtill con⯑tented to be Aliens and Strangers? If you are know this, that I muſt leave theſe Lines to bear Witneſs againſt you; Remember this, that you were told of theſe things again and again. Thoſe that can forget Sermons here, ſhall remember them hereafter; if you be not the better for this Diſcourſe, you will curſe the Day that ever you heard it; it will be a cutting Reflection, when another Day you ſhall ſay to your own Soul, at ſuch a time, ſuch a one did beſeech me in Chriſt's ſtead to be reconciled to God, and I would not. [269]Curſed Man that I was! I made nothing of all he Offers of Grace and Mercy, I made little ac⯑count of theſe intolerable Torments which now nake me to gnaſh my Teeth. Hear, O unhappy Creature that art yet alive, be not yet paſt Hope? O that thou mayeſt ſee thy ſad State before it be quite paſt Remedy! O let me take up a Lamen⯑tation for thee, as one whoſe Condition is be⯑yond Expreſſion deplorable! O that I could ſpeak as affectionately to you as one did lately, who ſpent his Strength and Life amongſt you all, viz. That I can neither eat nor drink, nor ſleep qui⯑etly, whilſt I think of the Danger that precious Souls run every moment, while they are unac⯑quainted with God! O that mine Eyes were Wa⯑ters, and my Head a Fountain of Tears, that I might weep Day and Night for poor Chriſtleſs Creatures, that laugh and are as cheerful as if no Danger were near them, whereas that diſmal Day approaches apace, wherein they muſt bid an everlaſting Farewel to all their Pleaſures, and [...]ie down for ever under the ſcalding Wrath of in angry God! O ſtand aſtoniſhed, O Heavens, and wonder, O Earth! Here's a Man that had rather be a Beaſt than a Man, a Devil than a [...]aint, that prefers Hell before Heaven, that [...]oves Death and hates Life; here's a Man that [...]akes nothing of going to Hell, Damnation is a [...]hing that he jeſts with; 'tis but damning, he [...]aith: But damning! Is that ſo light a thing, a [...]hing to be laughed at? Well, if that damning be [...]othing, never complain of it, when you feel it; [...] it be nothing, never groan nor bite your [...]ongue, nor gnaſh your Teeth for it; if Hea⯑ven, and your Soul, the Favour of God, eternal [270]Happineſs, be but ſuch ſmall Matters, never com⯑plain for the Loſs of them. Well then, belike you are pleaſed very well with your Choice, and you do chooſe rather to enjoy the Pleaſures of Sin for a moment, than the Pleaſures of Holineſs, which laſt for ever. There ſtands a Sinner that hears all this, and frets and foameth at the hearing of it; it's a Torture to his Soul to be within the Sound of ſuch Truths? Why, act like one in his Wits: If the hearing of Hell and Damnation be ſo troubleſome, what will the feeling of it be, thinkeſt thou? But that I may, if poſſible, pre⯑vail, I ſhall leave a few ſerious Queſtions with you, which I charge you in the Preſence of God ſeriouſly to conſider of, and to give a wiſe An⯑ſwer to theſe following.

Queſt. 1. Are thoſe things which you have heard true, or are they not? Doth not the Scrip⯑tures ſpeak the ſame things which I do? Dare you ſay that the Word of Truth is falſe? Do but open the Bible, dip where you will, what is that you read there? Is it not ſomething that hath a Tendency to what I have been teaching of? O that you would but give your ſelves the trouble of ſearching the Scriptures, to ſee whe⯑ther theſe things are ſo. To what purpoſe do you think ſhould we ſpend our Breath? To wha [...] purpoſe ſhould we follow you with ſuch Exhor⯑tations, if we had not ſome Grounds for what w [...] ſay? If there be no ſuch thing in the Word o [...] God, why then do you not ſay ſo? Why do you not ſhew us it, if there be ſuch a Place tha [...] ſaith, there is no need of Repentance, that Man' [...] Condition is ſafe enough already, and that he ma [...] do well enough, though he be never reconciled [271]to God? Do you think that we take Delight in vexing Men and Women? Do you conceive that [...]t pleaſeth us to diſpleaſe you, and to get your Hatred? Do you not believe that a great many of us, if it might conſiſt with God's Honour, and yout Welfare, had not far rather be excuſed? Can any Man imagine that ſo many thouſands of Prophets, Apoſtles and Miniſters, in ſuch diſtant Ages, and in ſuch diſtant Places, ſhould all agree in this, to impoſe a Falſity upon the World? Would any Man be ſo mad as to invent ſuch things as theſe, which are ſo contrary to Mens Diſpoſiti⯑ons, if he had not abundant Warrant from God himſelf? Is it poſſible that Men ſhould make ſuch Complaint, and ſhed ſo many Tears, and be in ſuch Agonies about theſe things, if there were nothing at all in them? Are all the Experiences of ſo many thouſands of Saints, but meer Fancies? Speak Chriſtian, ſpeak, what do you ſay to this? Are all thy Joys, thy Anſwers of Prayers, thoſe ſweet Diſhes that thou haſt ſometimes fed upon, out Dreams? Doth not thy very Blood ſtir in thee, at the very putting ſuch a Queſtion to thee? Canſt thou not ſay that thou haſt ſeen, that thou haſt felt, and that thou haſt known undoubted⯑ly, that ſpiritual things are Realities, the great⯑eſt Realities in the World, and that thou haſt been as much affected with them as ever thou wert with the things of Senſe? Let me, the meaneſt of ten thouſand, tell the ſtiffeſt Atheiſt in the World, that I have ſeen theſe things ſo realized, that I ſhall ſooner believe that I am turned to a [...]tone, or am dead, than believe that Spirituals [...]e Nullities and Fancies. I am confident if there [...] any credit to be given to both Eyes, and Ears, [272]then theſe things are true; and had you ſeen but what I have ſeen in dying Saints, and heard what I have heard, you would eaſily have been convinced that there is ſomething in Communion with God, ſomething in Spiritual Joys. I am ſure, if there be any Truth in the Scriptures, if the Word of God be true, if Chriſt and the A⯑poſtles were not all miſtaken, then theſe things are true. If I ſhould tell you a Buſineſs that did concern your Houſe, or your Children, or Body, or any worldly thing whatever, upon my own per⯑ſonal Knowledge, would you not readily aſſent to what I ſay? I am perſwaded you would be far from ſuſpecting the Truth of what I affirmed; I am ready to think that there is none of you all that think that I dare tell you that which is falſe. O then, why will you not believe me in a Buſineſs of far greater Conſequence? And if you ask me to what purpoſe do I ſpend ſo much time for no⯑thing? What need I ſpeak at this rate? What will I make Infidels of you all? What do I think that you are ſuch Atheiſts as not to believe that the Word of God is true? Well then, you your ſelves are Witneſſes that the Word of God i [...] true, and that you do believe all that is contain⯑ed in it, and by rational Inferences deduced from it: I ſhall therefore take it for granted that you give your Aſſent to theſe things, if you be Chriſtians in Profeſſion, your very Name ſpeaks as much. Now my next Queſtion ſhall be this.

Queſt. 2. Are theſe things of Weight and Im⯑portance, or are they not? You hear that they are Matters that concern your eternal Life o [...] Death, Soul-Affairs; and are not theſe Matter of the greateſt Conſequence? If Acquaintance [273]with God, the Happineſs or Miſery of a Soul, your making or undoing for ever, be inconſidera⯑ble things, what then are great things? Is it a Matter of greater Importance, to looſe the Sight of a laſcivious Play? Is it an Affair of greater Weight to have the Frowns of a wanton Miſtreſs, or the Frowns of a God? You ſaid even now, that the Word of God was true, if you will ſtand to that, I deſire no more; how is it written? Read a Verſe or two, turn to Matthew 5.20. Except your Righteouſneſs exceed the Righteouſneſs of the Scribes and Phariſees, ye ſhall in no caſe enter into the Kingdom of Heaven: And John 3.3. Except a Man be born again, he cannot ſee the Kingdom of God. And God will pour his Wrath upon the Heathen, and upon the Families that call not upon his Name. Doth not the Scripture ſay, that is the one thing neceſſary? Are not theſe things called by the Lord Chriſt, the weightier things? Mat. 13.23. I hope you will not ſay, that God is mi⯑ſtaken, and that the Scripture ſpeaks more of theſe Matters than needs: What, are you gone from your Word ſo ſoon, did you not ſay that the Word of God was true, and are you now of another mind, becauſe you find that it requires more Strictneſs than you are willing to ſubmit to? But are you aſhamed of that, and are you convinced of this alſo, that the Doctrine of Reconciliation, Ac⯑quaintance, and Peace with God, are Affairs of the higheſt Importance in the World? And do you indeed believe this? And will you ſtand to it? Well then, my next Queſtion ſhall be this: Queſt. 3. What do you mean then to mind ſuch things as you acknowledge to be moſt un⯑queſtionably true, and of the greateſt Conſe⯑quence, [274]with ſo much Indifferency and Coldneſs? What reaſon have you then for your ſtrange Neg⯑lect in your proſecuting of them? What ſay they are the greateſt things in the World, and will you ſay they are leaſt to be looked after? Is it a⯑ny Prudence and Wiſdom to be very ſerious a⯑bout Trifles, and to trifle about the moſt ſeri⯑ous things? Are Heaven, the Love of God, and the like, by your own Confeſſion the moſt weigh⯑ty, and will you make light of them? O Folly and Hypocriſy! Out of thy own Mouth thou ſhalt be con⯑demned. Doſt thou know that Heaven and Hell are before you? Doſt thou know that the one is unſpeakably glorious, and the other unſpeakably dreadful? And yet for all this doſt thou ſtand demurring which of theſe thou ſhouldeſt chooſe? and dareſt thou for all this venture on in a way which leads to the Region of eternal Darkneſs? and though thoſe that know the way better than you, and ſee you ride on ſo haſtily and merrily, call after you with Earneſtneſs, yet doſt thou ſtill turn thy Back upon them? Conſider whether you act in theſe Affairs, like one that is well in his Wits. Is God the beſt Friend in the World, and yet his Kindneſs leaſt to be regarded? Man, what haſt thou to ſay for thy ſelf? O what Brutes, and how irrational are Men in their ſpiritual Matters! How do they contradict themſelves! How do they ſay one thing, and do the quite contrary! O let me in a word or two renew my Expoſtulation with them which are loath to be accounted Fools! What reaſon haſt thou to undervalue the Favour of God ſo as you do? What reaſon have you thus fooliſhly to caſt away your ſelves, and to ſlight Acquaintance with your Maker? Let me plead [275]with you in the Language of a Reverend Divine (R. B.) of our own. Look up your beſt and ſtrongeſt Reaſons; and if you ſee a Man put his Hand into the Fire till it burn off, you'll marvel at it: But this is a thing that a Man may have reaſon for, as Biſhop Cranmer had when he burnt off his Hand for ſubſcribing to Popery. If you ſee a Man cut off a Leg or an Arm, it's a ſad Sight; but this is a thing that a Man may have good Reaſon for, as many a Man doth it to ſave his Life. If you ſee a Man give his Body to be burnt to Aſhes, and to be tormented with Strapa⯑do's and Racks, and refuſe Deliverance when it is offered: This is a hard Caſe to Fleſh and Blood, but this a Man may have good Reaſon for, as you ſee in Heb. 11.33, 34, 35, 36. and as many hundred Martyrs have done. But for a Man to forſake the Lord that made him, for a Man to run into the Fire of Hell when he is told of it, and intreated to turn that he might be ſaved; this is a thing that can have no reaſon in it, that is reaſon indeed, to juſtify or excuſe it. For Hea⯑ven will pay for the Loſs of any thing that we can loſe to get it, or for any Labour that we beſtow for it; but nothing can pay for the Loſs of Hea⯑ven. Read on in Mr. R. B's Call to the Ʋnconver⯑ted, Page 169. Do you ſtill believe the Word of God to be true, and the things contained in it to be the moſt weighty, and yet will you ſtill paſs them over, as if there were nothing at all in them? Queſt. 4. My next Queſtion that I ſhall pro⯑pound to you, and deſire your ſerious and ſpeedy Anſwer to, is this, Do you believe that you can find a better Friend-than God? Can you mend your ſelf any where elſe? Is there in Heaven or [276]Earth any that can do as much for you as God can? Is there any one that can take you off when you come to be accuſed for High Treaſon againſt the King of Heaven, and to be arraigned before that juſt Judge? Have you got that which will quit your Coſt in getting of it, and countervail the Loſs of a Soul? What is it that ſtill hath an Intereſt in your Heart, that is thought to be an equal Competitor with God for your deareſt Love? If it be indeed that which will ſhield you from the Arreſts of Death, and the Wrath of the Almigh⯑ty; if it be that which can ſhelter you from the Storm of his Diſpleaſure; if it be that which will do you as much good as Heaven, and make you as happy as God can; why then I have little to ſay; make your beſt of it. But conſider well what you do firſt, be ſure that you be not miſtaken, have not many thought as you think, and have found their Miſtake when it was too late?

Queſt. 5. Do you think that this World will laſt always with you? Do you not believe that e're long you muſt die, and your Soul appear be⯑fore God, and by him be ſentenced to its everla⯑ſting State? Where is all the Glory of thoſe great Monarchs which deſpiſed God, and oppreſſed his People? What is become of all their Pomp? Which of them that flouriſhed three thouſand Years ago ſtand alive now in Glory? And are you better than they? Shall the Worms which have made a Prey of them, ſpare you? Is Death more favourable now a Days, than he was before? Is not the world ſtill as it was, but Vanity? Is not all Fleſh ſtill but Graſs, and the Beauty of it as a Flower that is cut down and withereth ſuddenly? Well then, this being granted, that nothing is [277]more certain than Death, and that it is appointed for all Men once to die; would you not then be glad of ſomething that will ſtand you inſtead after Death, a Friend in another World? Why then do you not ſpeedily get acquainted with him, who a⯑lone can befriend you in that dreadful Hour?

Queſt. 6. What do you think will become of you, if after all this you go on in your old Ways? What will become of you do you think if you ſhould die without the Knowledge of God? What Hopes have you of Life and Peace, if you bid Defiance to the Lord of Life, and contemn the Prince of Peace? How ſhall you eſcape if you neglect ſo great Salvation? What do you think that thoſe which did once as you do now, ſlight Chriſt, and never look after Reconciliation with God, are now a doing in another World? What would you do in this Caſe? Should one come to you either out of Heaven, or out of Hell, how wonderfully do you think you ſhould be affected with the Narration which they would give you of the Affairs of the inviſible World? Why then will you not now be affected with what we ſay? For aſſure your ſelves, whatever you may think, our Teſtimony is as true, and hath a better Foundation of Credit, than if one ſhould tell you he came from the Dead, and ſpeak to you of theſe things.

Queſt. 7. Another Queſtion I would propound to you, is this; Are you willing to bear the Diſplea⯑ſure of God? Can you undergo the Weight of that Wrath which made his Back to ake, who was mighty to do and ſuffer? Can you with any Pati⯑ence heart that dreadful Word pronounced by the Mouth of that Judge, which will ſee to the Execu⯑tion of his Sentence, Depart from me ye Curſed into [278]everlaſting Torment; Depart from me ye Workers of Iniquity, for I know you not? Can you endure with⯑out any Trouble that ſcalding hot Wrath, which is abundantly more painful than Fire and Brim⯑ſtone, more intollerable than to be ſhut up in a burning Fiery-Furnace, or to be boyled in a Cal⯑dron of melted Lead, or whatſoever Torments the Wit of Men and Devils can invent? Can you with any Patience bear the Stone, Gout, Tooth-ach, Cholick, or ſome ſuch Diſtempers of Body which laſt but for a while? O how long do you think the time when you are in that Condition? How do you toſs and tumble? What lamentable Moan do you make? Do not you think you can't be too much pitied in that Condition? How then will you be able to lie down in thoſe Torments, the leaſt Drop of which is abundantly more painful than the greateſt Torment that ever you felt in your Life? If theſe ſeem dreadful to you, why do you not go the way to avoid them? Which is by get⯑ting an Intereſt in him, who hath the Keys of Hell at his Girdle; For there is no Condemnation to them which are in Chriſt Jeſus, to them that are brought into a State of Reconciliation and Ac⯑quaintance with God by his Son our Mediator.

Queſt. 8. Are you contented to loſe everlaſting Happineſs? Can you willingly ſee Abraham, and Iſaac, and Jacob, and a great many from all the Quarter of the World, to ſit down in the Kingdom of Heaven, and your ſelves caſt out? How do you like to have thoſe which you ſcorned to look up⯑on, to be ſet at the Table at the Feaſt, and your ſelf ſhut out with the Dogs? Would you not be glad to have a Word of Comfort ſpoke to you, when your Soul is juſt taking its leave of your Bo⯑dy? [279]Would you not be glad then to be conveyed by the bleſſed Angels into the Preſence of God, and to be crowned with an immortal and glorious Crown? Would it do you any harm to be perfect in Holineſs and Happineſs when you die? Would you not be glad to be ſaved when others ſhall be damned? In a word, do you not deſire to be re⯑joycing and praiſing of God in endleſs Pleaſures, when others ſhall be weeping and curſing of God in endleſs Torments? Why then do not you live the Lives of the Righteous, if you would die their Deaths, and have your latter End like theirs? If you would be glorious and happy for ever, why do you not endeavour to be holy and ſpiritual in time? If you would have God your Friend in ano⯑ther World, what do you mean that you labour no more to be acquainted with him in this World?

Queſt. 9. How would you take it at any Man's Hands, to be ſerved as you ſerve God? Suppoſe you ſhould take up a poor Child that came to your Door to beg, that had ſcarce a Rag to cover his Nakedneſs, nor a Morſel of Bread to put into his Mouth, and no where to hide his Head; ſuppoſe you ſhould ſtrip this poor Beggar of his Rags, and clothe him in very good Apparel, and take him in⯑to your own Houſe, and take as much care of him, as if he were your own Child: Suppoſe after this you ſhould bid him do you ſome ſmall piece of Service, and he inſtead of it ſhould ſay, Command your Man, and do your Work your ſelf; and in ſtead of anſwering your Kindneſs, ſhould offer you the greateſt Abuſe in the World, and afterwards conſpire with a Company of Rogues to rob and murder you; how would you like this? Should [280]you think that ſuch a Fellow as this did not de⯑ſerve a Halter rather than your Favour? But now, if after this you ſhould ſend to this ungrateful Wretch, and tell him, that you are willing to for⯑get all that is paſt, and to receive him into the greateſt Favour, and never to caſt his former Wickedneſs in his Teeth; how would you take it at his Hands, if he ſhould ſtand I know not how long diſputing whether he ſhould accept of your Kindneſs or no, whether he ſhould chooſe the Goal and Gallows, or your Houſe? but if af⯑ter all this you ſhould ſend Meſſenger after Meſ⯑ſenger, and offer to give him all that you have in the World, and to beſtow your only Daughter upon him, and to ſettle preſently a great Eſtate upon him with her; how would you take it if this vile ungrateful Beggar ſhould put you off a great while together with ſome poor Excuſe or other? how would you like it if he ſhould make light of all your Offers, and tell you he thanks you for no⯑thing, and ſhould undervalue your Kindneſs? Would you not ſoon reſolve not to trouble your ſelf any longer with ſuch an unthankful Monſter? would you not let him take his Courſe, and not much pity him, if he afterwards ſee the Diffe⯑rence between a Father's Houſe and a Goal, be⯑tween Liberty and a Priſon, between Riches, Glory and Pleaſure, and Poverty, Diſhonour and Sorrows? would you not bid him never expect Kindneſs more at your hands; but ſeeing he would not be rul'd, to take what follows? What do you ſay, would you not do thus? I am per⯑ſwaded you would. But ſhould I unriddle this Parable, who do you think would be condemn'd? your own Mouth would accuſe you, and you [281]would be your own Judge. Thou art that Man that haſt dealt thus diſingenuouſly with God; thou art that Beggar to whom the Lord hath ſhewed much Kindneſs, and offered more; he hath ſent Meſſenger after Meſſenger, and at laſt he hath ſent his Son to invite thee to his own Houſe, and he offers to make you as happy as Heaven, Glory and Happineſs it ſelf can make you; and you ſtand ſtill demurring, and add one Delay to another, and are far from that grateful and ſpeedy Compliance which the Nature of the thing doth require; and inſtead of coming at God's Call, and a thankful Owning of this mar⯑vellous Kindneſs, how baſely doſt thou prefer thy Company, thy Luſt before him, and offer the moſt intolerable Affronts to his Majeſty, and make nothing of his unparallel'd Goodneſs, and continueſt in open Rebellion againſt him? What then haſt thou to ſay for thy ſelf, why God ſhould not with a juſt Abhorrency caſt thee off for ever? But now that God ſhould ſtill offer thee as high as ever, and (inſtead of doing as I have ſaid, and as you yourſelf would have done in caſe of a leſs Contempt) ſtill follow you with ſuch a gracious Propoſal as this is, that I now make unto you: is it not a Miracle of Mercy, a Prodigy of Kind⯑neſs?

Queſt. 10. And now what will you do? Will you ſtill for all this go on in your Contempt of God? Will you ſtill refuſe to know him, and never mind Acquaintance with him? Will you ſtill be indifferent whether you have God for your Friend, or your Enemy? Now you have been tender'd ſuch a Match, will you make another Choice, will you beſtow your Heart ſomewhere [282]elſe? And when you have done that, dare yo [...] ſtand to your Choice, and ſay, that you have done very wiſely in refuſing God, and in embracing this preſent World? Will you maintain it a [...] the Day of Judgment, that you have done well to refuſe Acquaintance with himſelf, and to run the hazard of his Diſpleaſure? But you will not, you ſay, trouble your Head with ſuch melancho⯑ly Fancies as theſe are, they are enough to put a Man beſides his Wits; you hope to do as well as others, and ſo long you care not. Well then, it ſeems you are reſolved; though let me tell you, if you are contented to fare as moſt ſhall fare at laſt, you muſt be contented to be damned; for the Scripture is exceeding clear in this, that the Number of thoſe that go to Heaven is a very ſmall Number; and if you will not take my Word for it (for indeed I would not that you ſhould take my Word, nor any Man's Breathing without Warrant from God's Word, in things of ſo high a Nature) look into the Scripture, and at your Leiſure, ponder a while upon theſe following Texts, Luke 13.23, 24. Then ſaid one unto him, Lord, are there few that ſhall be ſaved? And he ſaid unto them, Strive to enter in at the ſtrait Gate: for many, I ſay unto you, will ſeek to enter in, and ſhall not be able. Mat. 20.16. Many are called but few are choſen. And Luke 12.32. Chriſt ſaith, his Flock is a little Flock. And the Church com⯑plains of the Fewneſs of her Number in this Lan⯑guage; Mic. 7.1. Wo is me, for I am as when they have gather'd the Summer-Fruits. I might heap up abundance of Scriptures of the ſame Nature, all which ſpeak this to us, that it is not ſo common a thing to go to Heaven, as moſt People reckon [283]upon. But yet, if thou be reſolved, come what will come, not to change your Mind; if after ſo many Warnings and Pleadings, you ſtill continue of this Judgment, I muſt ſpeak a dreadful Word, Your Blood be upon your own Soul. I have blown the Trumpet, I have done what in me lies to con⯑vince thee of thy dangerous State, while thou art a Stranger to God, and to bring thee to a ſpeedy Acquaintance with him; but thou haſt after ma⯑ny and many a Tender given in this Anſwer, that as for God thou doſt not deſire to be acquainted with him; as for your matching with his Son, it's that which thou careſt not for hearing of, except thou mighteſt have his Eſtate without his Sove⯑reignty; thou wilt not have him for thy Hus⯑band, except he will let thee do as thou liſt, and run a whoring from him when thou pleaſeſt. Thou wilt not have Heaven, except thou mayſt have it without Holineſs; and as for the Invita⯑tions of God, thou ſtill makeſt light of them, neither Promiſes nor Threatnings ſignifie much with you. Well then, when you find by woful Experience what you have done, know whom you muſt lay all the blame on. I call Heaven and Earth to record, and you your ſelves are Wit⯑neſſes, that I have with all the Pity and Earneſtneſs that I could for my Soul, told you of theſe great things: but you think the flattering Offers that the Devil makes to be more advantagious than thoſe which God makes, and his Service to be pre⯑ferr'd before the Service of Chriſt, and the Friend⯑ſhip of the World to be eſteemed before the Friendſhip of God; and the Pleaſures of Sin, which are but for a Seaſon, you value before thoſe Rivers of Pleaſures which are at the right Hand [284]of God for evermore. Now, if you continue in this Mind, blame not me if you miſcarry for ever; you muſt whether you will or no, ſtand to your Choice. Do not ſay but you were told of theſe things! this is not the firſt time by many, but it may be the laſt that you may ever hear for all that I know. Remember you were once well of⯑fered. Do you think that God will always bare with ſuch unworthy Abuſes? Shall God's Ju⯑ſtice never be righted? yes, yes, be not deceiv'd, ſlighted Kindneſſes will coſt dear at laſt. What have you yet to ſay for your ſelf? Do you think that I mean you any Hurt by all this? except you count Salvation a Wrong, and Kindneſs it ſelf an Injury. But if all this will not do, go then and make the beſt thou canſt of all thy Friends; let us ſee how well and how long they will entertain thee: e're a few Days, it may be, ſhall be at an End, we ſhall hear how you like your Choice: when they ſhall turn you out of Doors, and tell you plainly, they can do nothing for you, you muſt ſhift as well as you can; as for them, they can't provide for themſelves, much leſs for you. And then let's ſee who hath made the beſt Choice, he that is acquainted with God, and choſen him for his Friend, or he that hath taken the World for his Friend? Let's ſee who will do moſt for their Friends, when a Time of Trial comes. When Heaven and Earth are all in a Flame, when the Trumpet is ſounding, when the Judge and his Attendants, Chriſt and all his holy Angels, are coming, when the Priſons, the Graves, are o⯑pened, and the Priſoners are brought forth, then let's ſee who will have the cheerfulleſt Counte⯑nance, he that holdeth up his hand at the Bar, or [285]they that ſit upon the Bench with the Judge; for know you not that the Saints, the Friends of the Judge, ſhall ſit with him when he judgeth the World? We ſhall know when the Storm riſeth whoſe Houſe was beſt, that which was built upon the Sand, or that which was built upon the Rock. O that People were now of the ſame Mind that they will be of at the Day of Judgment! O that they would conſider, that if they will not now be at leiſure to think of theſe things, they ſhall be at leiſure to repent of them hereafter. Do not talk of Scorns and Reproaches, and Suffe⯑ring, what do you think that Heaven will not make Amends for all that? Which is moſt to be feared, the Scorns of God, or the Scorns of Men? Which will do you moſt Hurt, Man's Contempt or God's? Where is the Man that will be laughed out of a great Eſtate? becauſe a Fool ſaith, that a Jewel is not worth the taking up, will you therefore never ſtoop to take it up? The Truth of it is, if you intend to make any thing of your Profeſſion, you muſt be willing to be counted a Fool, and a Mad-man: but you muſt remember, it is by thoſe that are ſo them⯑ſelves. O be not affrighted from your Duty by the Talk of the Rabble. If the thing be evil, let the Vice of it ſcare you; but if it be good, let not the Fear of them which are very incompetent Judges in ſuch a Caſe, divert you from it. Do you think that ſuch poor Excuſes will be taken at the Day of Judgment? what do you intend to ſay to God then? Lord, I would have laboured to have known thee, I would have taken ſome Care of my Soul, and I would have taken ſome Pains a⯑bout the Things of Eternity, but that I ſaw that [286]almoſt every one that did with any Seriouſneſs look after ſuch Matters, were ſcorn'd, laugh'd at and perſecured. When I had got into the Com⯑pany of thoſe that were godly, and I had half a Mind to go with them to Heaven, then my Friend fell to jeering of me, and ask'd me whether [...] meant to be mad, to undo my ſelf to turn Puri⯑tan and Phanatick? Do you, I ſay, believe tha [...] ſuch a Plea will ſtop the Mouth of the Judge, and keep him from pronouncing the Sentence againſt you? will this hold the Hands of Juſtice? [...] the Thoughts of this quench or cool theſe dread⯑ful Flames? Be better adviſed, O be better ad⯑vis'd for your Soul's ſake, and conſider how ſuch Creatures will befool themſelves. Who would upon ſuch a Trifle, part with Heaven? that would be laughed out of Glory, and jeered into Hell Is your Mind yet alter'd? Have you any Thought or Reſolutions to look after your Soul and Ac⯑quaintance with God? Are there none of yo [...] all that ask by this time, what ſhall I do to be ac⯑quainted with God? Are there none of you th [...] begin to think that it is high time to look out for a Friend in a time of Need? Have I all th [...] while been beating the Air, and laboured in vain▪ Shall I leave you all as I found you? God forbid▪ Methinks I hear ſome poor Souls crying out by th [...] time, O that I had but ſuch a Friend as would bring me acquainted with God! O that I ha [...] but a ſaving Knowledge of Jeſus Chriſt! O that I did but underſtand what it means to have Com⯑munion with the father, and the Son, through the Spirit! I ſee my ſelf undone and loſt for e⯑ver, except I have an Intereſt in this Friend. [...] who will bring me to him? How ſhall I get ac⯑quainted [287]with him? O that is a ſeet Language; That's a very good Queſtion, What ſhall I do to be [...]aved? but do you ſpeak in ſober Sadneſs? do you ſpeak in jeſt or in earneſt? If any one would give you Advice and Direction, would you follow it in ſpite of all the Oppoſition of Hell? What do you ſay, will you labour to keep exactly to thoſe Directions that ſhall be given? If you will, I do not queſtion but that you and God will be acquainted before you die. But, O let me not [...]ake a great deal of Pains, and all to little purpoſe, [...]s to you; do not now ſerve me as the Jews did Jeremiah, come and ask Counſel of God, and take the Devil's. But in Hopes that ſome poor Souls may in good earneſt deſire Directions with an In⯑ [...]ent to follow them, I ſhall give them as follows.

I. DIRECTION.

If you would be acquainted with God, labour to get a through Senſe of your great Eſtrange⯑ment from him, and of the Danger of ſuch an E⯑ſtrangement. This is that which makes People [...]o well contented with their Condition, becauſe they ſee no great Evil nor Danger in it. Men are ready to think very well of their Condition, al⯑though they be Enemies to God, and no Friends to Chriſt. Enemies to God, they ſcorn your Words, though all this while they expreſs the greateſt Contempt of him conceivable; though they re⯑gard neither his Commands, Threatnings nor [...]romiſes, though they value the Company of a [...]runkard, a Whore, before the Company of God; though they do all that they can againſt God, [...]ve nothing that he loves, though they fide with God's greateſt Enemies, yet they abhor to be⯑thought [288]thought to be any other than Well-wiſhers to Chriſt, and the Friends and Servants of God; though they never come near God, yet they take it very ill, if they be not reckon'd amongſt his Acquaintance and ſpecial Friends. Where is the Profeſſor almoſt living, that doth not count it a high Piece of Uncharitableneſs, if one do not ca⯑nonize them among the Saints, though they live more like Brutes! How hainouſly do they take it, if any one do but queſtion their State? They, ignorant of God! They, Enemies to the Croſs of Chriſt! They, blind! They, unconverted! Who is that Man which dare queſtion their Con⯑dition? They hope to fare as well as any preciſe Puritan of them all; they will hope to be ſaved, ſay what you will then, you ſhall never beat them out of their Truſt in God. And though in Faith⯑fulneſs to their Souls, we beg of them to make a more diligent Enquiry into the State of their Souls, becauſe we know that the Heart is ſo deceitful, and we have very great cauſe to ſuſpect that they know not God; yet they will go on very cheerfully with this Confidence, until Chriſt himſelf ſhew them their Miſtake, and tell them plainly that he knows them not, and that he ne⯑ver accounted them any of his Friends. But now did Men but throughly underſtand their natural Eſtrangement from God, were they but indeed ſenſible of the Vileneſs of their Hearts, did they but take Notice of the Rebellions and Treaſons that are within, the Caſe would be far otherwiſe with them than it is. O this, this is the reaſon why ſo many millions of Profeſſors miſcarry ever⯑laſtingly, and never come to deſire the Friend⯑ſhip of God, becauſe they never believed that [289] [...]hey were any otherwiſe than Friends; they do not ſuſpect themſelves at all, but think that they are rich and increaſe in Goods, and have need of nothing, whereas the Lord knows, and Chriſtians know too, that they are poor and blind, and na⯑ked. But now when Men begin to be thorowly ſenſible of this Enmity that is in their Natures againſt God; when they ſee what Mutinies and Rebellions there are in them againſt their moſt gracious Lord and King; and when they are made to underſtand the Conſequences of this War, then how ſenſibly do they cry out, what ſhall they do? was there ever any poor wretched Creatures in a worſe Condition than themſelves? was ever any ones Heart worſe than theirs? are there any out of Hell that are ſuch Monſters of Sin as they are? O what ſhall they do? they ſee the Fire kindled, and themſelves hanging over everlaſting Burn⯑ings: now all the World for a Chriſt; they be⯑lieve now that God and Man are not Equals; that there is no contending with the Almighty; who can ſtand before his Indignation? and when they ſee God's Sword drawn, and the Point of it ſet a⯑gainſt their Heart, when they behold the Terrors of the Lord ſetting themſelves in Array againſt them, and themſelves like to loſe all, then how welcome would the News of a Parly be? how glad would they be then to hear of a Pardon? then down go their Weapons; they will ſooner come before God with a Halter about their Necks, than a Sword by their Sides; they will fight now with no other Weapons but Tears and Prayers: as for their Armour they brake it pieces, and lay it at the Feet of their offended Prince; and O if they might but have any Hopes of Pardon, it would [290]revive their Hearts; if they might have but a Look of Kindneſs from God, it would be a greater Comfort to them than all the whole World be⯑ſides could afford them. To whom can a skilful Phyſician be more welcome than to the ſick? Chriſt came to ſeek the loſt, and ſuch as theſe we are ſent to incourage: but till the Soul comes to this paſs, a Chriſt is not valued at all by it: if Sinners be not made thus to underſtand them⯑ſelves, why, though we ſhould plead with never ſo much Earneſtneſs with them, we do but beat the Air, all that we can ſay ſignifies very little. The Man thinks his great Work is done, though his Hands have been all this while in his Boſom; he is far onwards in his Journey to Heaven, tho' he never ſet one Step out of his own Doors; he hath an Intereſt in God, and is very well acquain⯑ted with him, and hath an aſſured Conſidence of his Condition, that he ſhall be happy, though he have not one Dram of Grace. He is a good Churchman, he hath ſate at the Lord's Table, and the like: But O how many are there which ſhall ſee and know that it is more than poſſible, to come oft before God, and to complement him much, and to ſit oft at his Table, and yet not to be any of his peculiar Friends, and ſpecial Ac⯑quaintance; now if ever you would make any thing of Religion, and be made highly to prize God's Favour, and to be really acquainted with him; you muſt labour to underſtand your Diſtance from him, and the unconceivable Hazard that you run, while you are in a State of Separation from God; that there is but one Step between you and the State of the Damned; for what would become of you, if God [291]ſhould ſay to you, this Night thy Sould ſhall be re⯑quired of you. How eaſily can God in a Moment ſtop your Breath, and ſend your Soul and Body into that Lake which burns for ever and ever? and is it not then time for you to look about you? O this Ignorance of our ſelves, how doth it expoſe us? (Ar. Epict. l. 1. c. 26.) He was not a whit miſtaken, who ſaid, That the not knowing of our ſelves, was one of the chiefeſt Cauſes of our Sin and Miſery, and that the Conſideration of the State of the Soul, and the thorow Ʋnderſtanding its Depravedneſs, was the Beginning of Wiſdom; for its Weakneſs being well known, a Man will not afterwards truſt it in the Determination of the greateſt things; but Man will be deſirous to conſult that great Oracle, the Will of his Maker; and finding his old Guide is blind, and hath oft miſled him, thereupon he is the readier to be ac⯑quainted with ſuch a one, who may direct him in the Way to true Happineſs. If you would therefore be acquainted with God, you muſt get well acquain⯑ted with your ſelves; you will upon the Know⯑ledge of your ſelf, be afraid of your ſelf. He was none of the weakeſt Men who ſaid, That a true ſenſe of Folly is no ſmall Sign of ſome Proficiency in Wiſdom. Look into thy ſelf, O Man, ſearch every corner, behold what abundance of Armour there is in ſuch and ſuch a dark Cellar; but is this Ar⯑mour ſtrong enough to incounter a God withal? Canſt thou with theſe Fig-leaves defend thy ſelf againſt the Arrows of the Almighty? behold what a Condition thou art in, if thou ſtirreſt a Step further. Yield ſpeedily, and throw down thine Arms, or you are a dead Man. Do you know this? Do you really believe this? Is it poſſible? What do you believe that your Trea⯑ſon [292]is found out, and that you are within a little of Execution, and yet not tremble, and yet not ſeek nor deſire a Pardon. When a Man through⯑ly underſtands how things ſtand between him and God, and how unable he is to carry on a War a⯑gainſt him, he will ſpeedily caſt about, how he may conclude a Peace upon any Terms. As ſoon as Benhadad knew what a Condition his Army was in, when he ſaw the Crowns of his thirty Kings ſhaken, and his Warlike Captains cut in Pieces, or to tremble, and be like Women; when inſtead of a mighty Army of gallant Warriours in martial Order, behaving themſelves bravely in the Field, he ſaw their Carkaſes upon Heaps, their Garments rolled in Blood, the Shields of his mighty Ones caſt away, and himſelf wofully de⯑ſerted, how ſpeedily doth he ſend away his Ser⯑vants, with Ropes about their Necks, to beg Peace upon any Terms? When the Gibeonites heard what dangerous Fighting it was againſt Jo⯑ſhuah, they were not long before they found Means to make a Covenant with him. So the Soul, when it doth ſeriouſly conſider what a ſad Condition it is in, while it continues in Rebellion againſt God; it's Impoſſibility to ſtand it out long, and utter Inability to conquer him: when it perceives the Deſigns of Satan, who firſt cauſed this Difference between the Soul and God, and hath ſtill inſtigated and ſtirred it up to perſecute with all the Violence that might be; I ſay, when the Soul ſees this before it be quite too late, O how doth it bewail its Condition, how doth it cry out, O wretched Man that I am who ſhall deliver me? O what will become of me, if I make War ſtill againſt God? And as for flying, whether [293]ſhall I fly from his Preſence, and where ſhall I hide my ſelf out of his Sight? And how ſhall I look him in the Face, whom I have thus deſperately and ungratefully oppoſed? Can ſuch a Traytor as I poſſibly expect any Mercy; if the Lord ſhould look upon me, and not immediately caſt me into Hell, it would be a Miracle of Patience. And thus the Man that begins a little to underſtand himſelf, ſpeaks to himſelf; and after that, he with Ephraim, ſmites upon his Thigh, and be⯑moans his Condition exceedingly! O that he ſhould ever take up Arms againſt his gracious Prince? O what ſhall become of him? Well, I have heard that the God of Heaven is a merci⯑ful King, I will go and caſt my ſelf at his Feet, if I periſh, I periſh. If I continue in this Rebel⯑lion, there is no Hopes, if I fly there is no eſca⯑ping! and if I yield, I can but periſh! O ſad, ſad is my Condition, wo and alas, what ſhall I do in theſe dreadful Perplexities: But why do I ſtay here? the Avenger of Blood follows after me a⯑pace; well, I will go to my God, through Chriſt, and I have heard that this is the only Way, and that there is not the leaſt Hope in the World, a⯑ny other Way, to get a Pardon, to eſcape the Wrath to come! O that the precious and mer⯑ciful Jeſus would pity me, and ſtand my Friend now if ever! O that he would ſpeak a good Word for me, Have Mercy upon me, Jeſus thou Son of David have Mercy upon me! O make Peace for me, by thy Blood; if thou wilt, thou canſt do more with a Words ſpeaking, than all the Saints and Angels in the World; if ever any poor Creature in the World had need of Mercy, then have I. O Mercy, Mercy, Mercy for thy Blood's [294]ſake! But becauſe I ſhall ſpeak to this under ano⯑ther Direction, I ſhall be the briefer. Now when a Man is at this paſs, he is in a fair Way for Peace; but now as long as a Man is ignorant of all this, he is quite in another Note, he will never buckle, and therefore he ſhall be broken. Therefore con⯑ſider well your Condition; obſerve the Actings of your own Soul; if you be one of the Friends and Acquaintance of God, what means your breaking and hating of his ſpiritual Laws? what's the Reaſon, if you love God, that you can take no Delight at all in his Company, no Pleaſure in his Sabbaths? if you are a Friend of God, how hap you come no oftner to his Houſe, when he dwells ſo near you? Why do you knock no oftner at his Door? why are you ſo rare in your Viſits? is this your Kindneſs? is this like a Friend? How comes it to paſs that there are ſo many Arms found [...]id in your Houſe? what are they all for? what is the Meaning of all thoſe Meetings that you give to God's Enemies! what do all thoſe Whiſ⯑perings, Plots, and Projects ſignifie? is this Friendſhip? can you mean any good by all this? What do you ſay of your Condition? do you ever complain, and that feelingly, of your Enmi⯑ty againſt God? did you ever obſerve what a deſ⯑perate wicked Spirit you have againſt your Maker; and were you ever made ſenſible of the Danger of ſuch a State, and aſhamed and grieved to the ve⯑ry Soul that you ſhould ever engage againſt ſo good a God? Why then I am confident you can't but cry out with all the Strength and Earneſtneſs of your Soul for a Peace, you can't but deſire to meet with your Adverſary quickly, while he is in the Way. But if you ſee nothing at all of the [295]Treachery and Baſeneſs that is in your Heart, ſearch, and ſearch again, it's your ignorance and Blindneſs, and not the Goodneſs of your State, that makes you to know nothing by your ſelf. What, are you better than David? he was ſo jea⯑lous of his own Heart, that he dar'd not to truſt to his own Examination of it, but he deſires the great Heart-ſearcher to help him in this Work. Are you more excellent than Paul after his Con⯑verſion? had he more Reaſon to complain of him⯑ſelf than you have? O be at leiſure to look with⯑in, and get David's Candle and Lanthorn to go into thoſe dark Corners of your Soul with it, and it may be you may ſee that within which may make your Heart to ake, and your Joints to qui⯑ver, and your Spirits to faint within you. Paul was ſometimes as confident as you, he took no Notice of the Enmity that was within againſt God, though he was as full of it as an Aſp is of Poiſon; yet before he came acquainted with God the Caſe was altered with him; he was of another mind when that Light ſhined about him, and he cried out, Lord, what wilt thou have me to do? he now thinks it is hard kicking againſt the Pricks, dange⯑rous oppoſing of God, and perſecuting of Chriſt in any of his Members; and he deſires nothing in the World ſo much as to be reconciled to God, and to have him for his Friend, whom before he fought againſt as an Enemy.

II. DIRECTION.

My next Direction to thoſe which would be ac⯑quainted with God, ſhall be this: Get an hum⯑ble Heart, which is the conſequent of the former. God will exalt none to this high Honour of being [296]his Friends, but ſuch as have low Thoughts of themſelves. The humble are the Perſons that he will raiſe, theſe are they that he will converſe moſt with, theſe are the great Favourites of Hea⯑ven which God doth delight to honour, Pſal. 34.18. The Lord is nigh to them which are of a broken Heart, and ſaveth ſuch as be of a contrite Spirit. God is nigh to them, (with Reverence be it ſpo⯑ken) God takes ſo much Complacency in the Com⯑pany of ſuch, that he can't endure to have them far from him, he muſt have them always nigh to him, always under his Eye; as for theſe broken ones, he will to be ſure not leave them long, not go far from them, but will be ready at Hand to ſet their Bones, to bind up their Wounds, to keep them from feſtering. It may be he may put them to much Pain before he brings the Cure to Perfe⯑ction, but it is to prevent future Aches. He is a fooliſh cruel Chyrurgeon, who for fear of putting his Patient to ſome Pain, never ſearcheth the Wound, but skins it over preſently: and a wiſe Man will not think him unmerciful that puts him to exquiſite Pain, ſo he make a thorough Cure of it. Thus God doth by his Patients ſometimes, when the Nature of their Diſtemper calls for it. But however, he will be ſure not to be out of the Way when they want him moſt. It's poſſible they may look upon themſelves as forgotten by God, they may not know their Phyſician when he is by them, and they may take their Friend for an Enemy, they may think God far off when he is near; but when their Eyes are opened, and their Diſtemper is pretty well worn off, they will with Shame and Thankfulneſs acknowledge their Error; nay, they do from their Souls confeſs that [297]they do not deſerve the leaſt Look of Kindneſs from God, but to be counted Strangers and Ene⯑mies; but God will let them know that he loves to act like himſelf, that is like a God of Love, Mercy and Goodneſs; and that they are the Per⯑ſons that he hath ſet his Heart upon; he will have them in his Boſom, never leave them nor forſake them; and though theſe contrite ones ma⯑ny times look upon themſelves as loſt, yet God will ſave them, and they ſhall ſing a Song of Thankfulneſs amongſt his deliver'd ones. Again, the Sacrifices of God are a broken Heart: A bro⯑ken and a contrite Spirit, O God, thou wilt not deſpiſe, Pſal. 51.17. The proud Sinner he may bring his ſtalled Oxen, Multitudes of Rams and Sheep, and his Rivers of Oyl, and yet all this while not he accepted. There is another kind of Sacrifice that would be ten thouſand times more accepta⯑ble to God. We read that Sacrifices have been deſpiſed, Prayers, long Prayers, have been re⯑jected; Sabbaths, New Moons, and ſolemn Aſ⯑ſemblies, the Lord hath ſometimes abhorr'd; but we never read that he deſpiſed the Sacrifice of an humble Heart, the Prayers of ſuch always have an Anſwer one Way or other; their poor Performances, their Chatterings, and Mourn⯑ings, are ſweet Melody, and powerful Rheto⯑rick in God's Ear. Who are the Men that have moſt of God's Company? who are they which he doth moſt frequently viſit, are they not ſuch as look upon themſelves as the chiefeſt of Sinners? Theſe are they which are wrapped up into the third Heaven. None have ſo much of Heaven upon Earth as thoſe that wonder that the Earth doth not ſwallow them up, and that they are [298]not in Hell. But O, ſaith the humble Soul, God is the high and mighty God, and infinite in his Holineſs and Juſtice; how then can ſuch a Creature as I ever expect that he ſhould ſo much as caſt his Eye upon me? yes, ſweet Soul, ſuch is the infinite Condeſcention and Goodneſs of God▪ that he will ſooner look upon thee than another▪ And if you can't credit my Words, hear what he ſpeaks himſelf, Iſa. 7.15. Thus ſaith the high and lofty one that inhabiteth Eternity, whoſe Name is Holy, I dwell in the high and holy Place, with him alſo that is of a contrite and humble Spirit, to re⯑vive the Spirit of the humble, and to revive the Heart of my contrite ones. The Thoughts o [...] God's Majeſty, Eternity, and Holineſs may, and with good Reaſon too, awe that Soul that hath low Thoughts of it ſelf. Every Sinner hath Cauſe enough to cry out with Aſtoniſhment, Will God look upon ſuch a vile ſinful Wretch as I am Will he that is infinite in Holineſs take any No⯑tice of me, except to ſhew his Diſpleaſure a⯑gainſt me? What ſhall I do? ſure ſuch a Crea⯑ture as I can't without a Miracle have a Smile from God. God may indeed look upon me in his Wrath, and vex me in his ſore Diſpleaſure. God may juſtly look me into Hell; but that he ſhould look upon me in Kindneſs, or take any ſpecial Notice of me in Love, that would be a Wonder indeed. What, God dwell with me! Yes, with thee, if thou haſt but high Thoughts of him, and low Thoughts of thy ſelf; the meaner thou thinkeſt of thy ſelf, the greater Worth he ſees in thee. God will not only look upon thee, nor will he only knock at thy Door, and call at your Houſe, or give you a tranſitory Viſit, but he [299]will come and dwell with thee. Now dwelling ſpeaks a continued Abode with one, and thus God will continue with the Humble; never remove from them, for any conſiderable time, till Eter⯑nity hath an end, till himſelf, and the Soul ceaſe to be, which will be never. God will not be a Stranger to humble Souls, but he will come to them, and bring that along with him, that ſhall make him and them welcome too. God never comes to his Friends, but he brings good cheer along with him. When the Soul gives God the beſt Entertainment, it is all at his Coſt, his Bread, his Fatlings, his Wine, his Oyl, his Cordials, his rich Dainties. Where God comes, he will keep a noble Houſe, and there ſhall be Mirth and rich Cheer, good Store, Iſa. 66.1, 2. Thus ſaith the Lord, Heaven is my Throne, and Earth is my Foot⯑ſtool: Where is that Houſe ye will build me? And where is the Place of my Reſt? For all theſe things hath my Hand made, and all thoſe things hath been, ſaith the Lord; but to this Man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word. God ſeems to have low Thoughts of Heaven it ſelf in compariſon of an humble Soul: This is the Palace, where this great King will keep his Court; this is the Place of his Reſt. God is not ſo much delighted and pleaſed in any of his brave Seats, as in this of an humble Heart; here he dwelleth moſt commonly; this was the great Purchaſe of his own Son; this was the Ma⯑ſter-piece of his Power and Goodneſs; this was the Project of infinite Wiſdom and Counſel. What ſhall I do to be ſaved? Is a Language that makes Hell in a Rage, and Heaven to rejoice. God is never ſo well pleaſed as when he beholds the [300]Beauty of his own Grace ſhining in a poor loſ [...] ſelf debaſing Creature. The Spouſe is adorned with Humility, when Chriſt gives her that Viſit Cant. 1.4. God hath far more Kindneſs for one that lyes under a Senſe of his own Vileneſs, tha [...] thinks himſelf unworthy to tread upon God's Earth, or to breath in his Air, than for the moſt confident righteous Phariſee in the World. Such an humble Soul will be much in admiring of God, and will ſet a high Price upon his Kindneſs; a Look, a Smile, a Viſit! O how welcome are they to thoſe poor trembling ones! Wherefore God doth with Frequency and Love viſit them; he knows that he can never be unwelcome to ſuch, they will count it the higheſt Honour, that the moſt High ſhould come into them in their low Condition. Wherefore if you deſire to have any intimate Acquaintance with God, labour to be more and more ſenſible of your own Unworthi⯑neſs, ſtudy your Heart and Nature well, and be more curious in the Obſervance of the Baſeneſs and Treachery of your own Soul; endeavour to have as mean Thoughts of your ſelf as Paul had, who did not ſtick to call himſelf the chiefeſt of Sin⯑ners: Humble your ſelves before the Lord, and he will exalt you; he that is little in his own Eye, is great in God's. When was it that Jacob met with God, but when he had been humbling of himſelf? As you may read at your leiſure, Gen. 23. There is many a Profeſſor that holds out ma⯑ny a Year in a Courſe of external Performances, and yet never knows what it is to have any inti⯑mate Acquaintance or Converſe with God: Whereas I am perſwaded, if the Buſineſs were throughly examined, it would be found that [301]they were never made deeply ſenſible of their un⯑ [...]one State out of Chriſt; never underſtood the [...]eſperate Depravedneſs of their Hearts and Na⯑ [...]re; that they never lay under any lively Senſe [...] their Separation from, and Enmity againſt God; and they were never brought off from their [...]wn Righteouſneſs, and ſaw themſelves poor, beg⯑ [...]arly, ſtarved Creatures; and in this Condition [...]ame to buy Wine and Milk without Mony, and without Price. But this Humility, it is an excel⯑lent Grace, it makes the Soul fit for the richeſt [...]njoyments of God, and to do God the greateſt [...]ervice. Were it poſſible that God ſhould con⯑ [...]erſe much with a proud Man, he would make ſtrange uſe of it, he would ſteal God's Crown, and put it upon his Head; but God would not [...]ndure Proud Angels near him, and can it be ex⯑pected that he ſhould take proud Men in their Places? The more any one grows in Grace, and Acquaintance with God, the more he ſees of his own Unworthineſs, the more he admires Free Grace. Why me, Lord! Why me! Will be the Language of thoſe which converſe with God: And while they are thus admiring God, and lay⯑ing themſelves low, he comes again with his Soul raviſhing Kindneſſes; and thus by Humility they are more acquainted with God, and being more acquainted with God, they are made more hum⯑ble, and the one encreaſeth the other. Thus the humble Soul is raiſed higher and higher, till he come to an eternal Poſſeſſion of God in the high⯑eſt Heavens. When an humble Saint lives as it were in Heaven upon Earth, he ſcarce thinks himſelf worthy to live upon the Earth. When a⯑ny one ſpeaks well of him, and admireth the Grace [302]of God in him, he looks upon himſelf as an un⯑profitable Servant, and he durſt not aſſume th [...] leaſt Glory to himſelf; not unto me, not unto me [...] but unto thee, Lord, be the Praiſe given. Wh [...] am I, poor Wretch? O did you but know what [...] Heart I have, did you but ſee the Workings o [...] my Thoughts, could you but tell how things are indeed you would rather admire at God's Pati [...] ⯑ence, than Man's Excellency. This he ſpeaks not that he is worſe than others, but becauſe h [...] hath a more ſpiritual Senſe of his State than [...] ⯑thers have: Neither doth he ſpeak thus in pro [...] Policy, thinking to make others to have a better Eſteem of him for his Humility; but he doth real⯑ly feel the Preſſure of that Filthineſs of Sin, which makes him thus to groan out theſe Complaints The Reaſon why God doth converſe moſt wit [...] the Humble, is becauſe they will be moſt thank⯑ful, and moſt fruitful, and make the wiſeſt Im⯑provement of his Favours. Wherefore, if yo [...] value the Comfort of a Spiritual Life, if you de⯑ſire Communion with God, if you would hav [...] a Heaven upon Earth, endeavour to get an huma⯑ble Heart: To walk humbly, and to walk wi [...] God, go together.

III. DIRECTION.

If you would be acquainted with God, yo [...] muſt viſit him often, be much at his Houſe, kno [...] at his Door many times in a Day, and reſolve [...] continue knocking till he open; and if he do [...] come preſently, wait for him; you would do [...] much for your Prince, and it may be to a me [...] ⯑ner Perſon. We can't expect to be acquaint [...] with them that we will not come near. It is [303] [...]o purpoſe for that Man to ſpeak of Acquaintance [...]ith God, who never ſpeaks to him, comes at [...]im, or enquires after him. Neither will a ſlight viſit or two in a tranſitory complemental manner ſerve the Turn; a Man may do this, and yet not be ſaid to be acquainted with God. A Stranger may come once to your. Houſe that was ne⯑ver there before, and never intend to come a⯑gain; and I believe you will ſcarce write ſuch a one down amongſt your ſpecial Friends and Inti⯑mate Acquaintance. So in Spirituals; for Ac⯑quaintance and Converſe with God are no ſuch ſlight things as the World commonly takes them to be. If you would make any thing of this great Work of getting Acquaintance with God, you muſt not jeſt in it, you muſt give God many ſo⯑lemn and ſet Viſits, and carry your ſelf with all the Obſervance and Reſpect to him that you can for your Soul. This is that which keeps many thouſands of Strangers from the Life of Grace, [...]nd intimate Acquaintance with God, becauſe they know not what thoſe more peculiar Viſits of God mean; they underſtand not what it is to draw nigh to God in ſecret; they come not to him with thoſe more ſpiritual Acts of Religion; they pray, it may be, in their Families, and it may be that but ſeldom (but by the way, never let ſuch pretend to the Knowledge of God, who call not upon him in their Families) but what they do, it is but in a poor formal perfunctory. manner be⯑tween ſleep and awake; and will you call this Acquaintance with God? Will you call this an Act of Adoration and ſpiritual Worſhip? Is it to [...]ow down a while before God, and to read or ſpeak a few Words, and there's an end? Their [304]Work is over, their Task is done, and they are glad of it. But now ſuch as theſe do not come into God's Chambers; they come to his Houſe, as I may ſo ſay, but they regard not whether he be at home, whether they ſpeak to God, and have an Anſwer from God or no. They call indeed, but deſire not much to be heard; they knock, but are not very careful to ſtay till the Door be opened. But alas, alas, ſuch as theſe can't tell what it is to enjoy Communion with God. They have got, it may be, into ſome Courſe of exter⯑nal Performances, by reaſon of the Example of their Superiours, Education, or by being under the Sound of the Goſpel, and from ſome Force that natural Conſcience doth put upon them, which will not be content except ſomething be done. But ſuch as theſe may not be ſaid to viſit God in that manner that I would perſwade them to, which would be acquainted with God; for all this they ſtand a great way off from God, and may be termed Strangers and Foreigners. How ſeldom are they upon their Knees in ſecret? How rare a thing is it for them with Iſaac, to go into the Field to meditate? They viſit their Farms, they viſit their Flocks, they viſit their Swine, they go often to viſit their ſottiſh drunken Com⯑panions, whilſt God and Chriſt, their Bible, their Cloſet, their Hearts are fogotten, and ſel⯑dom or never viſited. And is this true Kindneſs to one's ſelf? Is it any Wiſdom to ſlight ſuch a Friend as God would be to us, and to make ſo much of ſuch ſorry Companions? O ſtupid and dull Souls! O what do we mean ſo ſtrangely to forget our ſelves! For who is like to get by it, God or we, when we come and feed at his Ta⯑ble, [305]and ſpend upon his Coſt? O little do People think what they might enjoy, would they pur⯑poſely ſet themſelves to meet with God, and go to his Houſe with a ſtrong Reſolution, not to come away from him till they have ſeen him, or heard from him. Now the great Duties in which the Soul may be ſaid to viſit God in, and in which God doth many times give out much of himſelf to the Soul, are theſe.

  • 1. Solemn Meditation:
  • 2. Secret Prayer.
  • 3. Faſting.
  • 4. Community of Experiences, and Commu⯑nion with the Saints.

1. Meditation. When the Soul doth fix it ſelf upon the Thoughts of ſome Spiritual and Divine Object, ſuch as the Love of God in Chriſt, the Glory of another World, &c. This is, as it were, going out to meet the Lord, and to take a Walk with our Beloved; this is the getting up to Mount Piſgah to take a Survey of that goodly Land. When the Soul doth, as it were, bathe it ſelf in the Contemplation of Chriſt's Beauty, and labours to enamour it ſelf more and more with his Love; and to throw it ſelf, as I may ſo ſay, into that Ocean of Divine Goodneſs; it will ſcarce leave [...]ill it be wound up to the higheſt Pitch of Ad⯑miration of that infinite boundleſs Love which ſhould do ſuch glorious things for ſo vile and contemptible, for ſo rebellious and unthankful a Wretch as that is, O what manner of Love is this! O that I were ſick of Love! O that I might die ſick of Love! O that I were once in the Embraces of my deareſt Lord and Husband! O that I could do nothing elſe Day and Night but praiſe, love, [306]and admire this infinite boundleſs Love! And did Chriſt indeed offer up his Life for my Sin? Did he not think his precious Heart-blood too dear for me? And ſhall I think my Heart-love too dear for him? What, for me, Lord, which am the chief⯑eſt of Sinners! Here, here's Kindneſs with a Witneſs. Stand ſtill, O my Soul, and admire, ſtand looking upon this lovely Sight till thou art all on fire. Theſe are the pure Flames, here thou needeſt not to fear to exceed; widen thy Soul, let thy Affections run without controle. More Fire ſtill, blow hard, it doth yet but ſmoak; O for ſome Coals from the Altar! O for more Fire, more Fuel! O that my Heart were vehemently inflamed in the ſtrongeſt Love to him, who ſtill deſerves a thouſand times more! Help me all ye Angels to bleſs and adore his marvelous loving Kindneſs. Chriſt is a Friend to Publicans and Sinners indeed, or ſuch a one as I had never been on this ſide of Hell. O Love, Love, Love! What ſhall I render unto the Lord? O that Men would bleſs the Lord for his Goodneſs, and for his won⯑derful Works to the Children of Men! O what meaneſt thou, O my Soul, that thou art yet ſo cold? Awake, awake Pſaltery and Harp, I my ſelf will awake and praiſe, admire and love thee, O my God, whoſe Love to my Soul is beyond Expreſſion. And thus while the Soul is muſing, the Fire begins to burn; while the Spouſe is thinking of her glorious Husband, he knocks at the Door, ſhe draws the Latch, and he comes in ſmelling of Mirrhe, Aloes and Caſſia; he comes and kiſſes the Soul with the Kiſſes of his Lips, his Love is better than Wine, he comes and takes the Soul into his Arms. O the ſweet Pleaſure of Di⯑vine [307]Love, infinitely tranſcending all carnal Af⯑fections! O the Joy that is at this Meeting, far ſurpaſſing humane Apprehenſion! O the ſweet Entertainment that God and the Soul gives each other at ſuch a time! I appeal to the Experience of thoſe that have been much exerciſed in this great Duty of Meditation, if they have been in good earneſt in the Work, I am confident they can ſay ſomething to this Point. What ſayeſt thou, O Chriſtian, which art uſed to imitate Iſaac? Didſt thou never meet with another-gueſs Com⯑panion than Rebeccah? As he met with a Wife, ſo thou haſt met with thy Husband? When thou haſt been in the Field, or Cloſet, at this Work, hath not Chriſt then taken you by the Hand, and led you into his Garden, and made you to taſt of his pleaſant Fruits? Hath he not brought you in⯑to his banquetting Houſe, and brought out ſome of his choiceſt Dainties? Are not thoſe Flaggons more full of Spirit, more cordial and refreſhing than Wine? O little do any but thoſe who have tried it think what a Life they might lead, if they would with Seriouſneſs engage in this Duty. Speak, O ye gracious ones, that make Conſcience of this Soul-raviſhing Duty; ſpeak I beſeech you, and do not ſmother the Kindneſſes of God to you; ſpeak, and let him have the Praiſe: It may be by your venturing your Experience, hundreds may be encouraged to ſet upon the ſame Work, and hundreds may alſo have the ſame Experiences. What do you ſay? Have you not found the Be⯑nefit of this Duty? Did you never find Meditati⯑on a ſweet Work? Was it worth your while or [...]o, to ſequeſter your ſelves a while from the World to talk with your Beloved? Did you ever [308]repent of your Labour, and think your time loſt? Have you not been able to ſay that at ſuch and ſuch a time, when you were in the Mount, that it was good being there? Could you not have been almoſt content to have left the deareſt Re⯑lation, and to have quitted your Intereſt in all Creature-Comfort, ſo you might have had fuller Enjoyments of God; could you not have been contented to paſs from Contemplation to Viſion and Fruition? Why, ſpeak then for the Lord's ſake, and for the ſake of precious Souls, and keep not ſuch a Thing as this is in; let your unexperi⯑enced Neighbours know what a Soul-raviſhing and Soul-raiſing Duty Meditation is. Let me ask thee which readeſt theſe Lines, did you ever try what there was in this Duty of Meditation? I ſup⯑poſe, if you converſe much with ſuch Books as ſpeak of Communion with God, you can't bu [...] deſire ſomething of it, and I am perſwaded you have ſometimes wept ſince you began to read this Book, to think how little you experience; I be⯑lieve you would be glad with all your Soul to know what it is to be acquainted with God, and to have ſuch a Friend as I have been ſpeaking of Why let me ask you again, did you ever try what Meditation is? (you may read much of the Excel⯑lency of this Duty, and Directions about it [...] Mr. Baxter's Saints Everlaſting Reſt) did you eve [...] get out of the World, and intenſely fix you Hearts and Thoughts upon any of the glorious Attributes of God? Did you ever ſet before your Eyes his Love in Chriſt? If not, O try and fall to this Work ſeriouſly and ſpeedily, and you ſhall ſoon find the Sweetneſs of it; you will ſoon ſay that you loſt many a good Meeting, many a dain⯑ty [309]Bit for want of going for it. A carnal world⯑ly Heart I muſt confeſs may poſſibly ſpoil this Du⯑ [...]y, as all others, and grow formal in it, and be [...]veary of it, and caſt it off (though, let me put in this, I believe it's marvelous rare for a Hypocrite to have any thing to do in ſuch a ſecret Duty as this is) but if they were true to the Intereſt of their own Souls in the Management of this Work, I am confident they would be every Day more and more in Love with this Duty: For I am per⯑ [...]waded that when the Soul is in good earneſt, nay, I can ſpeak it poſitively, there is no Duty doth ſo much raiſe and warm the Soul; there is no Duty wherein the People of God enjoy his ſweet Com⯑pany more than in this. This opens the Trea⯑ſures, of God's Kindneſs; this takes his Love-to⯑kens and preſents them to the View of the Soul; this unlocks the Cabinets, and fetches out thoſe precious Jewels: By this the Soul doth, as it were, talk with its Beloved; and in this Chriſt doth, as it were, take the Soul by the Hand, and lead it into his Palace, and ſhews it all thoſe glorious things, which it ſhall ſhortly have in her Poſſeſſi⯑on for ever. And how can this chooſe but en⯑gage the Soul to expreſs its Gratitude to the height in anſwer to ſuch Love; and when the Soul is in this Frame, Chriſt will not be behind hand with her, no Love ſhall be loſt between them; if the Spouſe walk out to look for her Beloved, ſhe ſhall find him before ſhe hath done.

2. Another Duty by which the Soul doth viſit. God in a ſpecial manner, is Secret Prayer; by this the Soul knocks, and God is quick of hearing, and none of his Friends ſhall wait without Doors ſo long as to catch cold. By this the Soul doth [310]as it were ſtorm Heaven, by this it gets into the Preſence Chamber, and preſents its Requeſts. In this Duty, a Chriſtian doth as it were turn the Key of Heaven's Doors, and by this he unlocks the Door of his own Soul; and ſo there is free Ac⯑ceſs on both ſides, the Soul viſits God, and God viſits the Soul, and this creates an Intimacy. The poor wounded Creature opens his Wounds, and then the great Phyſician comes with the Balm of Gilead. When Jacob is thus weeping and praying alone, he meets with God, he meets a Bleſſing, he wreſtles, he conquers. This Duty of Secret Prayer, and that other of Meditation are two fat⯑ning Duties, by which the Souls of Believers come to God's Table, and eat, and drink of ſtrength⯑ning Food, and for want of theſe many poor Souls are thin. O why do Chriſtians, why do Profeſ⯑ſors maintain no fairer Correſpondency with God in ſuch Duties wherein he doth manifeſt himſelf more than ordinarily to the Soul? The Reaſon of this may be becauſe God accounts himſelf more highly honoured, and more truly loved by them which are much in theſe, than by others. By this a Man doth as it were honour the Goodneſs of God, in that it ſhows it is worth the while to ſteal out of the World, and to leave the beſt Company on Earth to go to God: He honours the Truth of God, by being earneſt for what God hath promiſed though it be unſeen; he honours the Omniſciency of God, by contenting himſelf with his Eye and his Ear alone; he ſanctifies his Omnipreſence, by believing that his God can hear him and be with him in what Corner ſoever he creeps into. I might be large in ſpeaking of the Excellencies of this Duty, but I refer it ra⯑ther [311]to another Place. But I would not be mi⯑ſtaken in what I have delivered, as if I would by this exclude Family Prayer, no, far be it from me; for God in theſe doth many times exceedingly re⯑freſh his. But becauſe a Man can't poſſibly judge ſo well of himſelf by publick Prayer, as he can by ſecret: And Hypocriſy and Pride do not u⯑ſually ſo much attend ſecret Duty, as more pub⯑lick. It's poſſible in more publick Duty that a Man may be much raiſed and be very warm and high in his Expreſſions, and almoſt raviſh the Hearts of his Hearers, whereas he may be all that while acted only by a proud Heart, and for all that I know the Devil himſelf may help a Man thus to pray ſometimes. This I am confident of, he is not afraid of ſuch Prayers as theſe, which tend ſo much to the hardening of a Sinner, and makes him believe that his Heart is warmed with Com⯑munion with God, when as it is poſſible it is no⯑thing but a ſecret ſelf-pleaſing, that thoſe that joined with him might think very highly of him, as one that was ſpiritual in his Performan⯑ces. O the Heart of Man is deep, and deſperate⯑ly full of Deceit! But now, there is none of this Temptation in ſecret Cloſet-Prayer, and there a Soul may be more particular in its Complaints and Petitions, more earneſt in pleading with God, and may uſe ſuch Expoſtulations, Poſtures, Geſtures, ſuch Intermiſſions, and Groanings, and Pauſes, as would be very unfit for more publick Duty. Wherefore I lay ſomewhat the more Streſs upon this Duty of Secret Prayer. But this I ſay again, where one of them is practiſed conſci⯑entiouſly, the other will not be neglected: I might add the Practice and Experience of God's [312]Children to inforce this Duty. David would never have been at it ſo oft at Midnight, if he had got nothing at all by it. Peter would ſcarce have forgot to eat, when he was an hungred, ex⯑cept he had met with a Bit in a Corner to ſtay his Stomach.

3. Eaſting, eſpecially private Faſting, is another Duty, wherein God meets the Soul, and the Soul viſits God. This is as it were Execution Day, the Day when the Soul brings out all the Enemies of God to be crucified; this is the Day wherein the Idols are ſearched for, brought out and buri⯑ed or ground to Powder, and theſe are things which God will come to ſee with much Delight. By this the Soul is as it were adorned, her Defor⯑mities done away, and ſhe is trimmed up to meet her Beloved. When a Saint faſts from Sin, and abſtains from ſenſual Pleaſures, then it is many times feaſted by God, and refreſhed with ſpiri⯑tual Enjoyments.

4. Another ſeaſon wherein God meets the Soul, and the Soul is viſited by God, is, when Chriſti⯑ans are met together to communicate Experiences, or to diſcourſe together about the great things of God. What though moſt of the World are a⯑ſhamed to own Religion when it is out of faſhion? What though but few dare meet together to ſpeak of God's Goodneſs, and to praiſe him, and call upon his Name? Why, Chriſt ſays, Though there be but two or three of them, he will make the number one the more, he will be in the midſt of them: And though they dare but whiſper, it may be, and their Meetings to ſerve God, and do good to one another, may be prohibited by the publick Magiſtrate, and conſequently what they do in [313]this Kind muſt be done with a great deal of Ha⯑zard, yet the People of God ſtand not long diſpu⯑ting, they know what to do in this Caſe, yet they would be wiſe in it too: not to dare the Magi⯑ſtrate, and to do what they do to confront Au⯑thority, but in the Uprightneſs of their Souls they deſire to meet together to worſhip God accord⯑ing to his own Will. Yet for all this, though they manage their Buſineſs with never ſo much Secreſie, God will take Notice of them, he hear⯑kens and hears, and a Book of Remembrance is writ⯑ten for them that call oft upon his Name, and God will make them up among his Jewels. But I ſhall have Occaſion to ſpeak of ſomething to this Purpoſe afterwards, and therefore I paſs it over the more briefly.

IV. DIRECTION.

If you would get acquainted with God, get Chriſt along with you, when you go to God. You are like to ſpeed no way ſo ſoon as this way: nay, let me ſay, all that I have ſaid before ſigni⯑fies nothing at all without this. There is no Name under Heaven, by which we can be ſaved, but by the Name of Chriſt! and whoſoever comes to the Father, by him, he will in no wiſe caſt out. God can't deny his own Son any thing, he can never forget that great Undertaking of his, by which he glorified his Father's infinite Juſtice, and infinite Love, and did him more Honour than all the Saints and Angels in the World. His Son, the Lord Chriſt, hath ſuch an Intereſt in his Fa⯑ther, that he can as ſoon deſpiſe his own Honour as to refuſe any Requeſt that is preſented to him, by his Son. If Chriſt come to him and ſay, Fa⯑ther, here is a poor Sinner that I have undertaken [314]for, and that flew to me for Refuge. Look up⯑on him for my ſake; why, the Father's Arms are preſently open; he will not reject his Son's Peti⯑tions. The Truth of it is, this is the greateſt Cauſe of the Miſcarriage of poor Creatures, that go about to do that themſelves, and by them⯑ſelves, which they can never do alone. They go to God all alone, and no wonder then they meet with a Frown; for there is no Name under Hea⯑ven, by which a Man can be ſaved, but by the Name of Chriſt; and out of Chriſt, God is a con⯑ſuming Fire; and there is but one Mediator, the Man Chriſt Jeſus. And there is but one Advo⯑cate with the Father, Jeſus Chriſt the righteous. That which Joſeph ſaid of Benjamin, God ſaith of Chriſt, except you bring Benjamin along with you, you ſhall not ſee my Face; except you bring Chriſt along with you, you ſhall not ſee my Face. There is a notable Story, which is commonly by Divines applied to our preſent Purpoſe, and that not without good Reaſon; it is concerning a Law among the Moloſſians, where whoſoever came to the King with his Son in his Arms ſhould be ac⯑cepted into Favour, let his Fault be what it will. So let a Man be what he will before, yet if he come to God in Chriſt, he can't be thruſt a⯑way. O therefore if thou wouldſt have any Countenance from God, beg for a Chriſt to bear thee Company into the Preſence of God. I will tell you this for your Comfort, Chriſt hath a lo⯑ving Deſign in his Heart to do ſuch Offices of Kindneſs for poor Malefactors that underſtand ſomething of their Danger. If you ſee your ſelf loſt for want of Reconciliation with God; Chriſt he ſtands ready to lead you into his Father's Houſe. [315]O did you but know how willing he is to bring un⯑done loſt Penitents to God, it would make your Heart leap within you for Joy. Behold, how oft he asks after you; what doth that Sinner mean to ruin himſelf? I would with all my Heart bring him out of all theſe Perplexities, and un⯑dertake to make God and him Friends, if he would be but rul'd by me; and upon this Ac⯑count he ſends up and down many hundreds of his Miniſters, to tell Sinners as much, that they may not be undone everlaſtingly. Doth not Wiſdom call? doth not Chriſt plead the Cauſe, and expoſtulate with Sinners? and who would not, that hath any Underſtanding at all of his State out of Chriſt, with all poſſible Thankful⯑neſs, be encouraged to accept of his Kindneſs? Chriſt hath done as much as this comes to alrea⯑dy, for many Millions, and his Father never ſaid to him, Son, why do you trouble your ſelf and me with ſo many of theſe wretched Creatures, let them alone to take their Courſe. Where did God ever expreſs himſelf in this Manner? did he ever take it unkindly that his Son ſhould eve⯑ry Day bring ſuch Gueſts to his Houſe, and be continually begging one Boon or other for them, or putting up ſome Petitions upon their Account, or pleading with his Father for them when they do offend. Is God diſpleaſed at ſuch Work as this? is he not as willing to receive ſuch, as his Son is to bring them? and both Father and Son more willing to ſave the Sinner, than he is to be ſaved? O Kindneſs! Chriſt loves the Sinner better than he loves himſelf! and as I ſaid before, ſo I ſay again, the Father doth not grutch any thing that Chriſt gives or doth for poor Sinners. The [316]Righteouſneſs of Chriſt, it is that Wedding-gar⯑ment, in which we may ſit at the King's Table, and are welcome; theſe are the Robes of our el⯑der Brother, in which we can't miſs of our Fa⯑ther's Bleſſing. O how many poor Creatures have walked in the dark many Years, becauſe they have not been brought off from themſelves, but have ſought that by themſelves, which is to be ſought only by Chriſt; becauſe they have looked for that in the Law, which is to be found only in the Goſpel; and no wonder their Buſi⯑neſs went on ſo ſlowly, when they went the quite contrary Way to work. When any comes to God without Chriſt, they come like Simon Magus, with their own Money in their Hand to buy a great Commodity, which is not to be purchaſed with ſuch kind of Coin. If you come to God through Chriſt, you may come with Boldneſs to the Throne of Grace; but if you come without him, you do but come with Madneſs upon the Point of the flaming Sword.

V. DIRECTION.

If you would be acquainted with God, come much where he is wont to be, frequent his Houſe, lie always at the Doors of Wiſdom, engage much in his Ordinances. This was that courſe that Da⯑vid took when he wanted God's Company, away he goes to the Houſe of God; and, O what Ear⯑neſtneſs doth he uſe when the Doors of the Lord's Tabernacle were ſhut, to get them open again? what Moan doth he make when he was for ſome time ſequeſtred by his Enemies, from the Enjoy⯑ment of God in his publick Ordinances? As the Hart pants after the Water-brooks, ſo did his Soul [317]pant after God, the living God. O when ſhould he appear before him? when ſhould he again behold the Out-goings of God in his Sanctuary, as ſome⯑times he had done? How amiable are thy Tabernacles, ſaith he, O Lord God of Hoſts! And one thing have I deſired, and that will I ſeek after, that I may dwell in thy Houſe, and ſee thee, and inquire in thy Taber⯑nacle, Pſal. 42. Pſal. 84. Pſal. 27.4. He thought God was like to be found no where ſo ſoon as at his own Houſe; he was ſure he was never from home. David can never forget what Uſage and Entertainment he was wont to have there, and that this great Friend was uſed to have a ſtanding Table, an open Houſe, and that when his Gueſts were ſet, he would come and bid them welcome: eat O Friends, drink, yea, drink abundantly, O beloved. See therefore that you get into that part of God's Houſe where he doth moſt frequent⯑ly come, get under the moſt powerful Miniſtry; O hear the Word with all the Reverence, Atten⯑tion, and Affection that you can for your Soul; miſs not any Opportunities that God puts into your Hand, leaſt that ſhould be the Time in which you might have met with God: Lie at the Pool of Betheſda, and wait for the moving of the Wa⯑ters; ſet your ſelf as in the Houſe of God, and remember, though you ſee not God, that he is al⯑ways preſent in all Places, but he is there more eſpecially preſent where his People meet together to attend upon him in his own Ordinances? Wherefore when you come to hear the Word, ſet your ſelf as in the Preſence of God, and hear as for your Life and Soul, Deut. 32.46. Set your Hearts to all the Words that you ſhall hear; for it is not a vain thing, it is your Life. Iſa. 55.2, 3. [318] Hearken diligently unto me, and eat ye that which is good, and let your Soul delight it ſelf in Fatneſs. In⯑cline your Ear, and come unto me; hear, and your Soul ſhall live; and I will make an everlaſting Cove⯑nant with you, even the ſure Mercies of David. He that hath Ears to hear, let him hear what the mighty Jehovah is ſpeaking to his Soul. Where⯑fore I ſay it again, ſet your ſelf as in the very immediate Preſence of God; and when you hear a Word that you are very nearly concern'd in, put up ſuch a ſhort Ejaculation as this. Now Lord, ſtrike this hard Heart of mine; now Lord, come in I beſeech thee; O that this Word might be the Key which might open my Heart for the King of Glory to come in! O command thy loving Kind⯑neſs this Day to break into my Soul! O that this might be the Day in which Salvation might come into my Houſe! O that this might be the Man that might be my Spiritual Father, that this might be the Meſſenger, one among a thouſand, that may bring me good Tidings! O that this might be the Sentence, that this might be the Hour of Love! O that this might be the Day that I may have in everlaſting Remembrance! O that I might preſently, without any more Delay, ſet out for Canaan! Cry out with as much Earneſtneſs as that poor Man did, who brought his poſſeſſed Child before Chriſt; O Lord, I have brought my unbelieving Heart before thee, to cure, it expoſes me a thouſand times to unſpeakable Hazards; but, Lord, if thou wilt but ſpeak the Word, it ſhall be diſpoſſeſſed: I would believe, Lord help my Unbelief. I have brought my hard Heart before thee, Lord ſoften it, and let me not go from time to time [319]with theſe dreadful Diſeaſes hanging about me, to infect and undo my ſelf and others. O melt me, O Lord, melt me, and let me have ſuch a Look from thee, as Peter once had, which made him to go out and weep bitterly. But I ſhall ſpeak a little more of this Nature, under another Direction.

VI. DIRECTION.

If you would be acquainted with God, you muſt get acquainted with ſome of his Friends, and they will do all they can, and be glad of it too, to help you to be acquainted with him, they will not ſpare to give you their utmoſt Aſſiſtance in this great Buſineſs. And when they ſhall hear you asking, what you ſhall do to know God, they are glad at their Heart, and will not be at quiet till they have got thee home with them to their Father's Houſe; they watch for your Soul, and no greater Joy than to help forwards ſuch a Work as this, than to be employed any Way in the Service of your Souls. They are glad when they hear any Saying, Let us go to the Houſe of the Lord, and asking the Way to Zion, with their Faces thither-ward. O! Chriſtian Society, good Company is of exceeding uſe: one good Servant in a Houſe, the whole Family may fare the better for him. Laban and Potiphar, though ignorant e⯑nough in Spirituals, could not but obſerve this, that the Lord bleſſed their Families, for the Sake of one godly Servant. I do not ſpeak this only with reſpect to Temporals, becauſe of that Diligence and Faithfulneſs in their Places, that Religion will put them upon; but with Reſpect to Spirituals, they will be dropping ſomething that may tend to the awakening, and convincing [320]of their ſleepy, unbelieving, ignorant Companions: they have an inward Principle which puts them upon communicating what Grace they have re⯑ceived; they know the more they impart to o⯑thers, the more they ſhall have themſelves; they have a Compaſſion for Souls, and would fain have as many as they can along with them to Heaven: they will be teaching little Children to pray, and inſtilling ſomething that the very Babes may ſet forth God's Praiſes, and they will be pleading with God for them. But this only by the by. Now if thoſe that are gracious endeavour what they can to bring in thoſe that are open Enemies; how much more will they be ready to give all the Help they can to you that earneſtly deſire it? Now when any one comes to this paſs, that he ſees a Difference between the godly and the wicked, and to ſay that the righteous is more excellent than his Neighbour, and to have an earneſt De⯑ſire to aſſociate themſelves with them, it is a very great Sign that God hath an Intention to do ſuch a Soul good. Wherefore if you would be brought to the Knowledge of God, go ſpeedily to them that know him well, and they will tell you great things of him, and how they came firſt acquainted with him, and how this Acquaintance hath been kept up; they will tell you where they firſt met him, they will give you to underſtand that at ſuch and ſuch a time, when they little thought of God, they were ſtrangely brought acquainted with him. When they came (out of Faſhion, or Curioſity, or to laugh at him that taught them, or it may be to pick ſome Quarrel with him) to hear ſuch a Man; they were made to ſee what they never took any great Notice of before, that they were [321]in an undone Condition by Nature, and that ex⯑cept Chriſt would pity them, there was no Reme⯑dy, but to Hell they muſt go; whereas before they thought themſelves as ſafe as could be: But then they ſaw it was no light Matter to be out of Chriſt, and Aliens from the Common-wealth of Iſrael. After this they were made to underſtand ſomething of Chriſt's Undertaking for poor loſt Sinners, and they heard of his exceeding willing⯑neſs to receive the chiefeſt of Sinners, and that then they began to ſee an Excellency in his Love, and Goodneſs, and to be ſomewhat more taken with the Kindneſs of Chriſt than ever they were before, and they felt ſome Longings after the precious Jeſus, O that they had but a Chriſt for their Souls! and that after this they were by the Spirit of God, in ſome meaſure, enabled to caſt themſelves at the Feet of Chriſt for Mercy, and that upon his own Terms, knowing that if Mer⯑cy came not that Way to them, they muſt ſink for ever; and that upon this Act of Recumbency after they had for ſome time waited upon God in the Way of his Ordinances, they began to taſt and reliſh the Things of God, and at laſt they met him whom their Souls loved. Inquire of them, I ſay, and they will talk thus to you, and tell you alſo, that there was a time wherein they were fooliſh, diſobedient, and unto every good Work reprobate, and miſerably neglectful of their Souls, that they did not at all mind their eternal Wel⯑fare, but made light of Chriſt, made a Mock of Sin, and made nothing of eternal Dammation. And they will direct and encourage you alſo. Let me tell you, they have an Intereſt in God, and their Prayers for you may be more advantagious [322]than you are aware of. Yet I would not that you ſhould make Chriſts of the Saints, nor forget what is the Work of the Mediator alone. Saints are to be valued, but Chriſt is to be valued inſi⯑nitely more. Get acquainted with ſome warm rare experienced Chriſtian, and make him your Boſom-Friend, and obſerve him, and you ſhall ſee much of the Beauty of Religion ſhining in him, and you ſhall ſee how cheerfully and comfortably he walks: now ask him what his Practice is, and go you, and do likewiſe; have a Care of harbour⯑ing ill Thoughts of the People of God, or for the Sake of one Hypocrite, of cenſuring a thou⯑ſand ſincere ones. Judge you whether this be juſt and equal doing? How would you like it, if one that bares ſome Relation to you, ſhould do ſome vile abominable thing, and bring himſelf to an untimely End, and People ſhould ſay all the whole Family is like him? though it may be you are grieved to the very Heart that ſuch a thing ſhould be done by any in the World, much more by any that bears any kind of Relation to your ſelf. I tell you, as contemptibly as the World ſpeak of the Godly, they are not ſuch odious Creatures as they are repreſented to be. The Saints they are not Troublers but Peace-makers, they love to make Peace between Man and Man, and what in them lies alſo between God and Man: your Converſe with ſuch as fear the Lord will make you like them, at leaſt they will endeavour as much. (Ar. Epict. l. 3. c. 16.) He ſpoke no Untruth, who ſaid, That Company is of an aſſimu⯑lating Nature. Aliving Coal laid to a Heap of dead ones, may kindle them all; but they are more like, ex⯑cept it be blown up, to put the live one quite out; [323]therefore, ſaith the ſame Author, You muſt be very cautious of your Company. It is ſtoried of Socrates, that he had a rare Art of making his Fa⯑miliar Friends of his Mind. Some active Chri⯑ſtians take as much Pains to make their Familiars of Chriſt's Mind. Prov. 13.20. He that walketh with the wiſe ſhall yet be wiſer, but a Companion of Fools ſhall be deſtroyed. Prov. 10.20, 21, 32. The Tongue of the juſt is as choice Silver, but the Heart of the wicked is little worth. The Lips of the Righteous feed many, but Fools die for want of Wiſdom. The Lips of the Righteous know what is acceptable, but the Mouth of the wicked ſpeaketh froward things. Such as theſe will do what they can to make you out of Love with Sin, and in Love with God. Such as theſe will from their own Experience be ſetting forth the Goodneſs of God, and tell you that which may ſtand you in ſtead as long as you live: it may be they may tell you, that when God began firſt to work upon their Soul, he was pleas'd to make uſe of the particular Application, and the ſpiritual Converſation of ſuch a Chriſtian Relation; and when God came in with Comfort, and ſpake Peace, ſuch a one led them to ſuch a Promiſe, which was like a Cordial to their fainting Soul. When they were abroad, (they will tell you) and were neceſſitated to the Company of them which were Strangers to the Life of Religion; and were at ſuch a time troubled with horrible Temptations; that they were in a Wilderneſs Condition, and thought that never any that walked Heaven-ward, could be in the like State; but now when they got acquainted with the People of God, they found that as Face anſwereth Face in a Glaſs, ſo their Experience, and the Experience of many of [324]the dear Children of God was axactly alike; and that that which they thought none in the World could parellel, they find that moſt of the Chri⯑ſtians that they meet with, know as well as them⯑ſelves, and at the firſt Hearing, are able to go on with the Story before them, ſo that they have ſometimes wondred how any one living ſhould know their Hearts and Thoughts ſo well, to whom they did not communicate them. I think it not altogether impertinent here to inſert an Obſer⯑vation of my own. I remember when I was once ſpeaking concerning the Duty of Chriſtians in re⯑lation to their unconverted Friends, and urging them upon doing what they could for God, and Souls, in the Places where God had ſet them: in ſpeaking to this Subject, I ſaid, that there was not the meaneſt Chriſtian, but might be an Inſtru⯑ment of the Converſion of a Soul. Upon this I rehearſed a couple of Experiences that I had of two Perſons, Strangers one to the other, who gave this Account of their Converſion; they were upon the Matter both alike, and therefore I ſhall tell but one of them, which take as follows. There was a poor, civil, yet very carnal Creature, a Servant in a religious Family, who did from his Soul abhor the Spiritual Converſation of thoſe in the Family, inſomuch that he was reſolved to run away from his Service, he was ſo weary of ſuch Doings: But one Night, hearing a ſtrange Sound ſomewhere, he roſe out of his Bed, and went to liſten what was the Matter; upon which he heard one diſtinctly praying on the other Side of the Wall, he ſtill hearkening, heard one praying ve⯑ry earneſtly for him (who did not know but he might be aſleep) and opening the Condition of [325]his Soul ſo particularly, and with ſo much Ten⯑derneſs, that he was wonderfully awakened, to think that one that he hated ſhould ſo much love him, and pity his Soul, and to conſider how it was poſſible any one in the World ſhould know his Thoughts ſo well as that Perſon did who prayed for him; upon this, he began to be very much ſtartled to think of his Condition, concluding thus, Surely I am in a lamentable State, and they ſee it, or elſe they would never do as they do, they are praying for me when I am aſleep, they love me when I hate them; upon this the Man was very much troubled, and his Trouble daily increaſed, till he was forced to open his Condi⯑tion to the Perſon who had been praying for him, which was a poor Maid-ſervant; upon which the Work of Regeneration was carried on very ſweet⯑ly, and the Man became an excellent Chriſtian, whereas the Inſtrument that God uſed in this great Work was but a poor Servant. Now when I re⯑hearſed this thing, which was the Condition of two, as I ſaid before, a third Perſon ſtood by, (whom I never ſaw in my Life before) who fell a Sweating for Trouble, that any of his Friends ſhould tell ſuch a thing of him to me, and thought I had meant himſelf in all the Particulars, though I heard not a Word of the Man before in my Life. This by the by. I could not but hint this for the Encouragement of Parents to get their Children into Families that are really religious, and to en⯑courage all to aſſociate themſelves to ſuch as fear the Lord. You ſee by what hath been ſpoken, that Acquaintance with the People of God, may be of great Uſe for the bringing the Soul acquaint⯑ed with God.

VII. DIRECTION.

[326]

If you would be acquainted with God, enter⯑tain all the Meſſengers that he ſends to you kind⯑ly. When God calls, anſwer; and when he ſends any of his Servants to you, bid them welcome; Let the Feet of thoſe which bring glad Tidings be beautiful in your Eye; Do not think much if they deal plainly and roundly with you, know that it is out of Love to your Souls (God is their wit⯑neſs) they ſee that your Condition requires it, and that a Man in your State is not to be jeſted with. The Lord knows that they take little Pleaſure in grieving of People; they do it that you may rejoice for ever, they watch for your Souls, and therefore you muſt account them wor⯑thy of double Honour. But of all the Meſſengers that God ſends, have the greateſt Care of dealing unkindly with, and grieving his Spirit; when you have any Motions upon your Soul by the Spirit, labour to cheriſt them with all the Care and Tenderneſs that you can. Turn not. Convictions away with, I am not at Leiſure, or I will hear you of theſe things when I have a more convenient Seaſon: but as ſoon as you find your Heart begin to relent, cry out unto the Lord, and ſay, O Lord, I beſeech thee, carry on thy Work effectually upon my Soul! O that I may have through Work! O let not theſe Convictions wear off from my Soul till they end in a real Con⯑verſion! O let me not prove but a half Chriſtian! Any thing in the World, Lord, ſo that I may but be made a Chriſtian in good Earneſt! O let me not return with the Dog to his Vomit, and [327]with the Sow that is waſhed, to her Wallowing in the Mire! Deliver me, O God, from ſinning away theſe things, and getting into a cold World, and from ſhaking off all, leaſt I prove worſe than ever, and my latter End be more miſerable than my Beginning. Labour to be very curious in the taking Notice of God's Abſence or Preſence; and when you find your Soul raiſed in any Duty, and your Heart ſomewhat drawn out after God, then be ſure to own God's Goodneſs, and bleſs the Lord for it; Record his Kindneſs, forget not his Mercy, paſs not over ſuch great Things in Silence. Little do Men think what a Hazard they run, when they quench the Motions of God's Spirit. You may read in Cant. 5. How dearly the Spouſe had like to have paid for ſuch an Unkind⯑neſs? What, ſhall God ſend his Spirit to viſit you? Shall the infinite Majeſty ſo far condeſcend as to knock at your Door, and will not you open? why then you may thank your ſelves, if he never knock more. But if you will now open to him, he will come in to you, and ſup with you, and you ſhall ſup with him.

VIII. DIRECTION.

Seek his Acquaintance moſt earneſtly, if you would have it. O why do Men and Women jeſt with Matters of the greateſt Weight and Impor⯑tance in the World? What do People mean to play with their Souls, the Wrath of God, and Damnation? O Sinners, have you nothing elſe to play with? no lower Matters to ſport with? Believe it, Sirs, Heaven and Glory are not got with ſitting ſtill with our Hands in our Pockets. We think it worth the while to riſe early, and [328]to ſit up late, to get an earthly Eſtate; we count it no fooliſh thing for a Man to be very diligent about his worldly Affairs. The poor Country⯑man plows and ſows, harrows, weeds, reaps, inns, threſheth, and a great deal more, before he can eat his Bread; and ſhall we look for a rich Crop, and do nothing at all but eat and drink, and ſleep? Is this the Way to be rich? is this the Way to be happy for ever? If you intend to do any thing in Religion to any purpoſe, you muſt buckle to your Buſineſs at another gueſs Rate than moſt of the Profeſſors of the World do. We muſt take as much Pains about our Souls as Men do about their Bodies or Eſtates. Is there any Com⯑pariſon between the Soul and the Body; between a worldly Eſtate, and an heavenly Inheritance? Hath a Man more Reaſon to look after tricking up his Body that muſt die, or look after the a⯑dorning of his Soul, that muſt live ſomewhere for ever? Which are Matters of the greateſt Con⯑ſequence, Eating and Drinking, and Pampering the Fleſh, and taking our Pleaſure; or looking after Life, Salvation, and eternal Joy? Do you think that the Scripture faith in vain, That we muſt ſtrive to enter in at the ſtrait Gate? Is it a bare ſeeking that will ſerve the Turn? Will a, Lord have Mer⯑cy upon me, and bowing the Knee, do as well as the greateſt Seriouſneſs and Diligence in the Would? Do you think that God will be put off with the Skin and Garbage inſtead of Sacrifice, with the Shell inſtead of the Kernel, with Chaff inſtead of the Corn? Doth not Chriſt ſay, That many ſhall ſeek to enter in, and ſhall not be able? O why do not lazy Profeſſors read the Scriptures with Trembling? Let all thoſe that are angry with [329]us for putting them upon making Religion their Buſineſs, and uſing all Diligence to make their Cal⯑ling and Election ſure, read that one Scripture over again, Luke 13.24. Strive to enter in at the ſtrait Gate: for many, I ſay unto you, mill ſeek to enter in, and ſhall not be able, &c. It was Chriſt who ſpoke that Word. If we tell you of the Danger of a formal Religion, you will ſoon fall upon us as E⯑nemies to your Peace, and thoſe which impoſe too much Strictneſs upon you: We therefore do here produce our Commiſſion for what we ſay, or ra⯑ther we deſire you but to read your ſelves what Chriſt ſpoke as touching this Matter. O it might juſtly make a Chriſtian's Heart to ake, to think how many thouſands of Profeſſors willbe diſown⯑ed by Chriſt in that Day, who will make many fair Pleas for themſelves, and pretend a great deal of Acquaintance with him. Conſider, I be⯑ſeech you, here is no Fear of Exceſs; never any Man in the World that was too ſollicitous about his Salvation, never any Man took too much Pains for Heaven. Awake, O Sleeper, what mean⯑eſt thou? ariſe, and call upon thy God. If you make any thing of the Loſs of a Soul, look about you; if you think the Wrath to come conſidera⯑ble, be ſerious; if you would not be burnt by the Fire of his Indignation; you muſt take hold of his Strength, and make Peace with him, and God will be at Peace with you, Iſa. 27.5. It is not without Cauſe, that the Prophet doth complain, Iſa. 64.7. There is none that calls upon thy Name, that ſtirs up himſelf to take hold on thee. There is none that calls upon God's Name! One would think that that were ſtrange; What, none call upon his Name, when ſo many of them made many [330]Prayers, as you have it in the firſt of Iſaiah? What, did they nothing but look upon one ano⯑ther, when they had their ſolemn Aſſemblies? Did they ſay nothing to God, when they came before him? Did they do nothing at all in that 58. of Iſaiah, when they are ſaid to ſeek him dai⯑ly, when they ſeemed to delight in his way? Yet in God's Eſteem, all this goes for nothing at all, this Prayer is no Prayer, this is only wording of it with God. But Prayer it is another kind of thing, it is the ſtirring up of the Soul, and awake⯑ning all its Strength to wreſtle with God, to lay hold upon God, and to prevail with the Al⯑mighty; and where are ſuch as theſe to be ſound, who is this that engages his Heart in the Ser⯑vice of God? It is one thing to engage the Tongue, and another thing to engage the Heart. Men come to pray with a common Spirit, and are many times weary of the Work before they have well begun it; what they do, they do it lifeleſsly: They can follow their worldly Imployments with Life and Delight. They have a Male in their Flock, but that's too good for God; a lame, blind, ſtar⯑ved weak thing muſt ſerve his Turn: And is this the way to have the Bleſſing? Are ſuch as theſe like to have any Thanks for their Kindneſs? Let them try how any of their Friends would take ſuch a Preſent. Now would you have the Bleſſing of Acquaintance with God, you muſt wreſtle for it, and not let God go without it: You muſt be fer⯑vent in Spirit, ſerving the Lord; You muſt fight the good Fight of Faith, and lay hold on eternal Life: You muſt graſp about Chriſt as a Man that is a drowning would graſp any thing that were thrown out to ſave him: You muſt uſe all Diligence to [331]make your Calling and Election ſure: You muſt work out your Salvation with Fear and Trembling: You muſt ſeek for Wiſdom as for Silver, and ſearch for her as for hid Treaſure. Then ſhall you underſtand the Fear of the Lord, and find the Knowledge of God. What excellent thing is there, that is got without pains? Whoever came to be an exquiſite curious Artiſt in any Skill whatever, that never ſerved an Ap⯑prenticeſhip to it, nor at the leaſt gave his Mind to it? Where is there a famous Phyſician that ne⯑ver ſtudied in his Life? Who gets a Victory by Sleeping and Carleſneſs? Who expects to have Riches drop into his Mouth, when he goes all the Ways that can be to make himſelf a Beggar? Doth the Husbandman look for a good Grop without plowing or ſowing? Why then ſhould we expect ſuch great things as Heaven, Eternal Happineſs, and the Favour of God, without looking after them. Whatſoever the lazy formal Profeſſor may ſay, the Kingdom of Heaven is not obtained thus: There muſt be running, watch⯑ing, fighting, conquering, holding faſt, holding out, and all little enough; it requires all the Strength of thy Soul to engage in this great Work; it requires ſome Reſoſution to do ſuch a Work, as every Chriſtian muſt do, or elſe his Re⯑ligion ſignifies little. Further, it calls for ſome time too, it is not a thing to be minded now and then by the by, between ſleep and awake, when the Devil and the World have had as much Ser⯑vice as they call for. Were it for your Bodies that I were now pleading, were you like to get any great matter in the World by following of my Directions; could you be ſhow'd a way how to get a great Eſtate, Honours, and long Life, I am [332]verily perſwaded a few Words might prevail much. Why, if you will believe the Word of God, I am telling you of other kind of things than theſe be, greater Matters by far; and yet how little are Men and Women affected? As if we ſpoke but in jeſt always, when we ſpoke about things that did concern Souls! How little time do Men ſpend in their Inquiry into theſe things? Ask Epictetus (Ench. c. 63.) and he will tell you that it is a Sign of a low Soul; to beſtow much time upon thy Body, and the Thoughts of it, and little upon the Soul; to be long eating, and long drinking, and long a dreſſing, and ſhort in Pray⯑er, ſhort in the Thoughts of the Soul, and ſhort in the Service of God; and that it is a Sign of a baſe degenerate Spirit to be very curious about Toys, and inconſiderable Trifles, and to be neg⯑ligent about Matters of the greateſt Importance, to ſlubber over the great Works of Religion with the greateſt Slightneſs. Remember, O Man, thy great Work, it is to take care of thy Soul, to look after a Companion, a Friend for thy Soul, to get Food and Cloathing for thy Soul, that fa⯑miſh not with hunger and cold. To be indifferent in all Externals is the greateſt Prudence; but to be indifferent about Spirituals and Eternals is the greateſt Madneſs. We are all Souldiers, and muſt fight in ſuch a War wherein we muſt never lay down our Arms. The Favour of God is worth the ſtriving for, it is as much as Heaven and Glo⯑ry is worth. If your Eſtate or Life lay at Stake, would you not be willing to uſe all the Intereſt you could to make the Judge your Friend? Would you go up and down laughing as if you had nothing to do? Would you eat and drink as merrily as e⯑ver, [333]and ſay, it is but dying, it is but being a Beggar, it is but the undoing of my Wife and Children? Would you not look upon a Man that ſhould argue at this rate to be little better than frantick? And I pray which is moſt conſidera⯑ble, the Death of the Body, or the Death of the Soul; the Loſs of a temporal, or the Loſs of an eternal Inheritance. Moſt Mens Diligence in Temporals will condemn their Negligence in Spirituals. Chriſt ſaid, Seek ye firſt the Kingdom of Heaven, and the Righteouſneſs thereof; but moſt Men ſay, I will ſeek firſt the Earth, and the Glo⯑ry thereof; and if God will give me Heaven and Happineſs after I have ſerved the Devil and the World as long as I can, I ſhall be contented to have it. No ſuch matter, never expect it, God muſt ſooner ceaſe to be, than to gratify you in this. Wherefore do you think did David follow his Work ſo cloſe? Why did all thoſe noble Wor⯑thies in the Church of old take ſo much Pains? Why ſhould they not much ſtick to venture E⯑ſtates and Lives too? Will you condemn them all as guilty of too much Curioſity, and unneceſſary Preciſeneſs? Do you think that their Labour was in vain? Are all thoſe diſappointed, who willing⯑ly parted with preſent things for future things? I muſt tell you, if you expect to ſit down with A⯑braham, Iſaac and Jacob in the Kingdom of Hea⯑ven, you muſt do as they did. Heaven will not be obtained now upon any lower Terms than then. Your Souls are as precious as theirs, and Heaven will be as well worth your minding as theirs, and God will look upon you as well as up⯑on them, if you will value his Favour as they did. Never look to have God give you that which you [334]will not thank him for. What do you ſay after all this? Will you ſit down before your Work is done? Open thine Eyes, and conſider what thou haſt to do, and then tell me if it be not the great⯑eſt Folly imaginable to be ſlight in theſe Affairs. O how can'ſt thou eat, drink, or ſleep, whilſt thou haſt ſuch a great Work to do which is undone! O give not ſleep to thine Eyes, nor ſlumber to thy Eye-lids, but deliver thy ſelf from the Hand of the Hunter, and as a Bird from the Hand of the Fowler. Go to the Ant thou Sluggard: Conſider her Ways, and be wiſe; which having no Guide, Over⯑ſeer, or Ruler, provideth her Meat in the Summer, and gathereth her Meat in the Harveſt. How long wilt thou ſleep, O Sluggard? When wilt thou a⯑riſe out of thy ſleep? Yet a little ſleep, a little ſlum⯑ber, a little folding of the Hinds to ſleep, ſo ſhall thy Poverty come, as one that travelleth, and thy Want as an armed Man. And will you now labour to get Acquaintance with God, as you would to get Food for your Body? Will you endeavour as much to make ſure of his Love, as you would do to make ſure of a Pardon, in caſe of the Forfeiture of your Life? If ſo, we have ſome Hopes, the Work may have ſome conſiderable Iſſue.

IX. DIRECTION.

If you would be acquainted with God, be much in expoſtulating the Caſe with God, and in ur⯑ging thoſe Arguments which the Scripture doth afford you in ſuch a Caſe. Take with you Words, and come unto the Lord, and ſpread your Re⯑queſts before him, and ſay,

O Lord, thou haſt ſent thy Servants the Miniſters, and haſt invited me to come unto thee, and thou of⯑fereſt [335]Peace and Reconciliation, and to be acquainted with me. O God I deſire from my Soul, to come up⯑on thy Call, and would fain be acquainted with thee. I ſee my ſelf in an undone State, while I am a Stran⯑ger to thee: But, O Lord, I have a curſed baſe Heart that keeps me back from thee, and I can't tell what in the World to do. O Lord, I beſeech thee help thy poor Creature to come unto thee, lead me by the Hand, let thy Goodneſs and Love conſtrain me, conquer me by thy Kindneſs; come Lord into my Soul, and let me ſee thy Face, and look upon thee till I am in Love with thee. O why art thou a Stranger to me? Wilt thou for⯑ſake me for ever? Shall I be one of thoſe thine Ene⯑mies which ſhall be ſlain before thy Face? Shall I be one of thoſe that ſhall dwell with everlaſting Burnings? O Lord, pity, pity, pity, for Chriſt's ſake, a poor Crea⯑ture that would fain love thee, and be acquainted with thee. I am convinced that I muſt be damned without thee, and come to thee of my ſelf I cannot. O draw me! O carry me! O compel me! Conſtrain me, make me willing in the Day of thy Power: I cannot get looſe, my Heart is too hard for me, my Luſts are too ſtrong for me, my Temptations are too many for me to con⯑quer of my ſelf. O Lord help me. Turn me, and I ſhall be turned. Pluck my Feet out of the Snare, or I ſhall utterly be deſtroyed for ever. Forgive mine I⯑niquity, make me a clean Heart, make me thy Servant. Tell God that thou haſt heard of his Goodneſs and Mercy, and that the King of Iſrael is a mer⯑ciful King; and that it is his Nature to pity. Say to him, O I am a poor undone Creature, and wilt thou ſend me away without Mercy? Will the God of Grace ſend me away without Grace? Haſt thou not called me, O God? Thy Servants tell me ſo, O Lord ſpeak and give me Ears to [336]hear; O Lord, I am come in upon thy merciful Proclamation, and I deſire to lay my ſelf at thy Feet; Mercy Lord, Mercy upon what Terms thou pleaſeſt. Didſt thou not ſay in thy Word, Ho! every one that thirſteth, come and buy Wine and Milk without Money, and without Price. Have not thy Servants pleaded with me to come? And haſt thou not ſent for me? O! a Bleſſing, a Bleſſing for me, even for me, O my Father? Haſt thou not a Bleſſing for me? Shall I be ſent away as I came? O Lord, I come at thy Word! Do not ſay unto me, Be gone out of my Sight. I cannot go, I will not go; whither ſhall I go from thee? For thou haſt the Words of eternal Life. Though I cannot ſay, Be juſt to me a Saint, yet I will ſay, Be merciful to me a Sinner. You may read more in R. A. his firſt Part of his Vindiciae Pietatis, Page 232. the whole Treatiſe is excellent. Plead the Blood of Chriſt; you may ſafely ſay, that if there be not enough in Chriſt to ſave you, you do not deſire Salvation, for in him there is all Ful⯑neſs. You may plead your own abſolute Neceſſi⯑ty. Tell God, that if ever a poor Creature in the World had need of Mercy, you have; tell him that you are reſolved not to be content without his Love. You may plead his Promiſe, in which he hath ſaid, That he will take away the Heart of Stone, and give a Heart of Fleſh; and that he will put his Fear in our Hearts, and write his Laws in our in⯑ward Parts. You may plead alſo the Power of God, whereby he is able to ſubdue all things unto him⯑ſelf; and many ſuch like Arguments you may find in many Places in the Scripture. But becauſe I have touched upon this before I ſhall paſs it by.

X. DIRECTION.

[337]

If you would be acquainted with God, look af⯑ter it ſpeedily, defer not a moment, your Enemy is marching on apace, you may be ſurprized, your Soul is haſting upon its eternal State, your Glaſs is almoſt run, there are but a few Sands behind; therefore ſeek the Lord while he may be found, and call upon him while he is near; e're long it will be too late; wherefore what thou doeſt, do quickly. What is the Voice both of Scripture and Providence? Doth not the Word of God ſay Now, and commend the preſent time above all. Acquaint now thy ſelf with him; Remem⯑ber now thy Creator; Turn now unto the Lord. Let a poor Heathen (Epict. En. c. 75.) ſhame you into greater ſpeed in this neceſſary Work. I ſhall tranſlate his Words into Engliſh: How long, ſaith he, will you defer the looking after the beſt things? How long will you abuſe your Reaſon? Have you not heard ſuch Precepts which you ought to agree to, and you ſeemed very well to like of? What kind of Teacher is it that you ſtay for? For whoſe coming do you defer before you will mend and turn? You are come now to Years of Diſcretion (if I ſhould ſay you were not, you would be an⯑gry) if you will neglect and delay, and add one Delay to another, if you will add one put off to another, and make one Reſolution and Purpoſe after another, and ſet one Day after another, in which you will think of theſe things; conſider that all this will do you no good, for all your Reſolutions and Purpoſes, for all that I ſee, you are like to die a common Man; therefore now live as a perfect growing Man, and follow that [338]which is moſt excellent unalterably. If any thing of Difficulty intervene, remember that now is the time for you to ſhew what Reſpect you have for your God and your Soul. Remember the Goal is not far off, and that now you muſt not falter; and that as you demean your ſelf now, it may be, you may be happy or miſerable while you have a Be⯑ing. This is the Language of that excellent Mora⯑liſt. I add, what is it, O Sinner, that thou ſtay⯑eſt for? Is it for the Day of Judgment? Would you be taught by Flames, the worth of time? You may then indeed learn; but believe it, your Knowledge and Learning will do you little good; you may then learn what it is to be miſerable, but you can't learn how to get out of it; you will know what you have loſt, but then you will never know how to repair your Loſſes. How ma⯑ny thouſands of them which have ſet a Day, in which they would return and repent, have ſet, and ſet, and ſet it again, and what with one thing or other they could not be at leiſure to re⯑pent till they came to Hell; and there indeed they have leiſure enough to repent, and they do re⯑pent too, if Hell-Repentance would do any thing: I believe that all that come there do repent and believe too, more than they did while they were alive; but then it's too late. They that are now in thoſe dreadful Flames, many of them thought, it may be, of repenting before they dy⯑ed as well as you, and did juſt as you do. O that you would underſtand your ſelves before your State be like theirs! How infinitely doth it con⯑cern you to improve time, and to comply with the preſent Tenders of Mercy that are made to you: For e're long it may be too late for you too. [339]O know this therefore, that now thy God makes thee a gracious Offer of Pardon; and if you refuſe now, this may be the laſt time, this may be the very Caſt for Eternity. God may ſay before to morrow, This Night thy Soul ſhall be required of thee. Go to therefore, you that talk of trading for the great Things of Eternity, I do not know when, thirty or forty Years hence, Do you not know that your Life is but a Blaſt? When your Breath goes out of your Noſtrils, you are not ſure that you ſhall draw it in again. What then do you mean to talk of Delay? Have you not ſtaid long enough already? Conſider Man what thou doſt. He that ſaith he will be good to morrow, he ſaith he will be wicked to Day. And what if God ſhould ſay, thou ſhalt have the Pleaſure of Sin to Day, and the Sorrow of Sin to morrow? Thou ſhalt be hardned to Day, and damned to morrow? If your Houſe were on fire, you would ſcarce ſay, I will go and ſleep four or five Hours, and then I will riſe and call my Neighbours to help to quench it. If your Child were a drown⯑ing, you would ſcarce ſay, I muſt needs ſtay till I have drunk a Flaggon or two more, and about half an hour hence it may be I may go and ſee whether I can get a Boat to help him out. If you were condemned to dye to morrow, you would ſcarce ſay, I will have Muſick, and Sack, and good Company all Night, and then I will ſend a Meſ⯑ſenger if I can get one, to ride a hundred Mile to try whether he can get a Pardon for me. Yet thus for all the World thou doſt do in the great⯑eſt Affairs of thy immortal Soul. O the Folly of Man (ſaith Seneca) who thinks to begin to live, when a thouſand to one but he will be dead and rotten! I may [340]ſay, O the Madneſs of Sinners, who make account to be looking after Heaven then, when it is like⯑ly their Souls may be in Hell! Judge now whe⯑ther this be Wiſdom. Now you think Time one of the pooreſt Commodities in the World, it's a very Drug which lies upon your Hand, a Day or two, a Week, a Year is no great matter with you: But believe it, the Caſe will be altered with a Witneſs e're long. Seneca wondred when he heard ſome as king one of his Friends for to ſpend two or three Weeks with them, when he ſaw how eaſi⯑ly the Requeſt was granted, as if they asked as little as nothing, when they asked time of him; Thus (ſaith he) one of the precious things in the World is thrown away as little worth. When you come to lie upon your Death-bed, we ſhall have you have other Thoughts of Time: Then a World, if you had it, for one of thoſe Hours, that you could not tell how to ſpend. You now ſtudy how to rob your ſelf of your precious time, you invent Paſtimes, not conſidering how ſwiftly time flies, and how much you will prize it before long. O remember no Body can give you a moment of that time when you want it, that you are now ſo pro⯑digal of. When time is paſt, if you would give a World to recall it, it could not be: If you would give thouſands for the renewing of this Leaſe, it would be refuſed. Therefore live quick⯑ly. Man's time runs away firſt. Optima quaequae dies miſeris mortalibus aevi, prima fugit—Seneca. And then my Author comments very bravely up⯑on the whole Verſe.

I think that Proverb, though it be an Italian one, is worth our remembring, He that will lodge well at Night, muſt ſet out betimes in the Morning. [341]That which keeps us from living to Day, is the Thoughts of living to morrow: So that we loſe this Day while we expect the next. Comenius ſpeak⯑ing of the Tiger, ſaith, That when he hears the Sound of the Trumpet, he tears and bites himſelf. This will be the Work of the mercileſs Tigers of the World; that ſpend their time (in which they ſhould be providing for Eternity) in hunting God's People, and taking their Pleaſures; and it may be think to be a little more mild before they die; but of a ſud⯑den the Trumpet ſounds, away, away, and O then what a lamentable taking are they in! How do they wiſh for time again, or that they had ſpent that which they had better? Wicked Men never know the Worth of Time, till they come to a Death-bed, or a while after. O then, they that made nothing of ſpending thirty or forty Years, would lay down all they are worth for one Year, one Month, one Day, one Hour; but it's then too late. O how do they gnaſh their Teeth! With what Horrour do they think of paſt Mer⯑cies, and future Miſeries! Men fear generally that Death will come ſooner then they would have him; they bewail that their Lives are ſhort at the longeſt; whereas if Men would wiſely husband that time that God hath given them, it would be long enough: O happy is that Man that hath done his great Work before his Sun is ſet! O fooliſh Men that complain of God for making their Lives ſo ſhort, and complain not at all of themſelves for making them ten times ſhorter: For moſt Men live not at all the Life of Religion, and may be called dead. Others have a Name to live, and yet are little better than the former. Moſt that live ſpiritually, begin their Life after they have [342]been many Years dead: And though we ſit and condemn others as guilty of great Imprudence in theſe Affairs, yet how do we at the ſame time juſtify them, by being as profuſely expenſive of precious time as they? O where's the Man almoſt to be found, that doth improve Time to as good Advantage as he ſhould? Among other Symptoms of a Fool, this is none of the leaſt, To be always be⯑ginning to live. What an unhandſome Sight is it to ſee an old Man learning his Letters? O remem⯑ber Man, thou haſt a great Work to do! O re⯑member thy precious Time runs away with an unſpeakable Swiftneſs! What do you mean, to ſit with your Hands in your Boſoms? Look about thee, O Sinner, 'tis not time a Day for you to be ſleeping or playing; Methinks a Man in your Condition ſhould be up and doing with all the Diligence that you could for your Soul, and la⯑bouring to make your Calling and Election ſure; me⯑thinks we ſhould hear you asking, what you ſhall do to get a Pardon for your Sins, to get God re⯑conciled to you. Methinks you ſhould be enquiring what you ſhould do to redeem your Time, and to ſpend every moment of it ſo to the beſt Advan⯑tage as that you may appear chearfully before your Maſter at Night. That I may inforce this weighty Direction, I ſhall propound a few ſeriou [...] Queſtions to you.

Queſt. 1. Do you think that theſe things are ne⯑ceſſary, or are they not? If they be neceſſary why do you not mind them ſpeedily? If they b [...] not neceſſary, do not look after them at all.

Queſt. 2. Do you expect to be in a better Capa⯑city to look after theſe things hereafter? Do yo [...] hope for more Strength, when you are worn ou [...] ⯑with [343]Sin and Age, when your Back begins to bend, and your Joints to ſhake? Do you think you ſhall be more at leiſure, when your Work will be much increaſed? Know this, that Sin grows upon you daily, it preys upon your Vitals: He that is not fit to Day, will be leſs fit to morrow. As for Leiſure, I muſt confeſs you may have Leiſure e⯑nough in another World, to think of theſe things. But I wiſh you well to conſider whether it be great Wiſdom to repent in this World, or in a⯑nother. I would be loath to be repenting in ano⯑ther, it's ſad weeping indeed there, where Tears ſhall never be dried up. I have told you oft that God ſaith, To Day, and it is both wickedly and fooliſhly done of Man to ſay, To morrow. I muſt tell you but ſo, that it is a dreadful Hazard that every delaying Sinner doth run: It is a Queſtion whether God may not deny his Grace, ſtop the Preacher's Mouth, ſtop his Ears, and ſtop your Breath: And where are you then, with your to morrow? Delays in theſe Affairs always coſt dear; they have coſt many thouſands dear already, and if you make no more haſt than you have done, they will coſt you dear too.

Queſt. 3. When would you get acquainted with God? When he hath ſhut up his Door? When would you run this Race? When you have loſt your Legs, or can but creep with Crutches? Is that the beſt time to do your Work in, when it is next to impoſſible to do it?

Queſt. 4. Who deſerves beſt at your Hands, the Devil, the World, and the Fleſh, or God? Reſolve me this I pray? Whom do you call your Maſter? Whom have you moſt Reaſon to make haſt for?

[344] Queſt. 5. How would you take it, if any of them which depend upon you, ſhould ſerve you as you ſerve God?

Queſt. 6. Do you think you can make too much Haſt? Who is afraid of being rich too ſoon? Although a Man may with Reaſon good enough be afraid of that which may make his Happineſs far more uncertain, and his Miſeries more intolerable. Who fears to make too much Haſt, when his Prince ſends for him with Speed? O that Men did but know who it is that calls them, and whether they are going, and what they have to do, when they come to their Jour⯑ney's End!

Queſt. 7. Are you ſure you ſhall live till you are an Hour older? You are ſtrong and health⯑ful it may be, but did you never hear that ſuch have had but a very little Warning? Have you never known a Man well one Hour, and dead the next? If you have not, I tell you of one now, that was very well one Moment, and dead the next, my ſelf being an Eye-witneſs of it. It's poſſible there may be but one ſmall Moment be⯑tween a ſtrong working healthful Man, and a breathleſs Corps.

Queſt. 8. What do you think will become of you, I ask again, if you put off Repentance till it be too late?

Queſt. 9. What would you do, if you were ſure you ſhould die, or the Day of Judgment come before you were a Week older?

Queſt. 10. Do you think to get acquainted with God in another World, when you do not mind him here? Will God, think you, own them hereafter, that diſown him here? Will he [345]know them in Heaven, who would not know him upon the Earth?

XI. DIRECTION.

If you would be acquainted with God, take heed of thoſe things, which keep God and Man at a Diſtance, and make the Lord take no Plea⯑ſure in us. In general, take heed of all Sin, Waſh you, make you clean, put away the Evil of your Do⯑ings from mine Eyes; ceaſe to do Evil, learn to do good; ſeek Judgment, relieve the oppreſſed, judge the Fatherleſs, and plead the Cauſe of the Widow. Come now, and let us reaſon together, ſaith the Lord, Iſa. 1.17, 18. You muſt waſh your Hands in Inno⯑cency, if you intend to compaſs his Altar, to ſit down at his Table. In Pſal. 101. David is ex⯑ceeding deſirous of God's Company, and he cries out, O when wilt thou come unto me! he thinks long to have a Viſit from his old Friend; he would gladly walk with him. Now what Courſe doth he take to get God's Company? Why, he goes the beſt Way to work in the World: He will ſet no wicked thing before his Eyes. He knows it is to no purpoſe for him to expect much of God's Company, while he doth entertain his greateſt Enemies; therefore he turns them out of Doors: I hate, ſaith he, the Works of them that turn aſide, it ſhall not cleave to me. And that God may dwell with him, and make his Houſe, as well as his Heart, a Temple for himſelf; he will not ſuffer a wicked Perſon to live in it; he will have none in his Family, but ſuch as ſhall be ready to ſerve God, and bid this his great Friend wel⯑come.

But more particular, if you would have much [346]of God's Company, and be intimately acquainted with him; take heed more eſpecially of thoſe particular Sins, which make God moſt to eſtrange himſelf from Man; as,

Firſt, Take heed of Pride: That was the Sin which made the firſt Breach between the Crea⯑ture and the Creator; the Sin that ſunk the An⯑gels, that made God and them, who were very good Friends once, to be bitter Enemies; this hath made the Breach infinite, the Feud everlaſt⯑ing, the Wound incurable. And this made the firſt Quarrel between God and Man. When Man thinks himſelf too good to be but a Man, he muſt be a God; be quickly is too bad to be a Man, he is but one Remove from the Devil. To be a Fa⯑vourite of his Prince is not enough, except he may ſtep into the Throne; it's therefore high time for his Prince to remove ſuch from his Preſence to a Priſon, from the Court to the Dungeon. It was Pride that caſt Adam out of Paradiſe; and do you think that that Sin is leſs hateful to God, and leſs dangerous to Man, than it was five thou⯑ſand Years ago? Did it then ſpend all its Poiſon? and can it now do no Harm? Do you believe that God will take that into his Boſom now, that formerly he abhorr'd to look upon? Now Sin hath increaſed its Strength and Deformity, and heightened its Enmity againſt the infinite Ma⯑jeſty of the holy Jehovah, ſhall his Hatred againſt it decreaſe? Will he be more willing to accom⯑pany proud aſpiring Rebels now than then? No ſuch matter, God is ſtill as holy as ever, and hates all Sin, eſpecially Pride, as much as ever. Do you think that it is for nothing that the Word of God ſpeaks ſo much againſt this Sin? Can it be [347]that the Holy Ghoſt would ſay, Prov. 11. That every one that is proud is an Abomination to the Lord, except God did indeed hate them? Why ſhould God threaten ſuch ſo much if he took any Pleaſure in their Society? Though Hand join in Hand, yet the proud ſhall not go unpuniſhed. Now we call the proud happy, but ſhall we call him ſo when the Day of the Lord ſhall burn as Fire, and all the proud ſhall be as Stubble: And the Day that cometh ſhall burn them up, ſaith the Lord, and it ſhall leave them neither Root nor Branch. When the Lord ſhall tread down the wicked, and they ſhall be like Aſhes under his Feet, Mal. 3.15. and 4.1, 3. There is not one proud Man in Heaven, I am ſure; nor a proud Man up⯑on the Earth that ſhall have much of God's Ac⯑quaintance. And let me ſay, he that ſets himſelf above God (for that's the Pride I mean) whilſt he ſtands in that State, muſt never expect that God ſhould look upon him with any Kindneſs. Heaven and Hell will as ſoon be agreed as God and ſuch a one ſhall be united. The proud now overlook others that are their Betters, and ſcorn their Maker; but ſhortly they ſhall be paid in their own Coin; they ſhall be ſcorned too. If all the proud Nimrods, Pharaohs, and Belſhazzars in the World ſhould enter into a League, and com⯑bine againſt the Almighty, and ſay, they will caſt away his Cords from them, and that they will never debaſe their noble Spirits ſo low as to ſtoop to his Commands; yet none of them all ſhall go unpuniſhed: they ſhall be like Stubble be⯑fore the devouring Flames, and like Chaff before a mighty Whirlwind: God is not afraid of their big Looks, Prov. 21.4. Prov. 6.17. Prov. 15. 25. Iſa. 2.12. Luke 1.51. Jam. 4.6. God will [348]clothe himſelf with Vengeance, and the mighty Jehovah will gird his Weapon upon his Thigh, and march out in Fury and Indignation, and draw his glittering Sword, and reſiſt the proud, and teach them what it is to bid Defiance to the Lord of Hoſts. We ſhall ſoon ſee, who ſhall be upper⯑moſt, God or they. And when the proud Sinner lies conquered at his Feet, how doth he, with in⯑finite Scorn look upon him, and ſay, Behold, the Man is become like one of us! This 'tis for a Man to attempt the Dethroning of the Almighty! But it may be, moſt may think themſelves little concerned in that which I now ſpeak; wherefore I muſt add this one Word. Be it known unto thee, O Man, whoſoever thou art, that think'ſt thou haſt no Pride; I am ſure thou art one of thoſe that are in that black Roll which have pro⯑claimed War againſt Heaven; thou art the Man that ſhall never be acquainted with God whil'ſt thou art in that Mind. It may be thou may'ſt ſpeak Peace to thy ſelf for all this, and flatter thy ſelf as if God and you were Friends; but let me tell thee, I come with heavy Tidings in my Mouth to thee: if thou turn not, he will whet his Sword, he hath bent his Bow, and made it ready, he hath prepared for thee the Inſtruments of Death; the Day of thy Calamity is near: the dreadful Jehovah is upon his March, and if you ask me whether there be not Peace for thee, I an⯑ſwer as Jehu did to Jehoram, what Peace, O haughty Sinner, ſo long as the Pride of thy Heart is ſo great, and thy Rebellions againſt thy Maker ſo many; there is no Peace, ſaith my God, to the wicked. Wherefore, as your value your Soul, as you tender your everlaſting Salvation, and de⯑ſire [349]to be owned by the Lord in the Day of your Diſtreſs, take heed of Pride. Go quickly, and humble your ſelf, and make ſure your Friend; labour to pull down every high Thought, and e⯑very proud Imagination; and let your arrogant Spirit bow before the mighty God; there is no Way will do but this, as ye have already heard; you muſt ſet the Crown upon the Lord's Head, you muſt lay your ſelves at his Feet, and lick the very Duſt. Your Betters have done ſo before you, and have thought it their Honour to lie at the Feet of Chriſt; this they looked upon (with good Reaſon too) as the firſt Step to Preferment. If therefore you would be acquainted with God, take heed of Pride.

Secondly, take heed of a worldly Mind. What Concord is there between Earth and Heaven? what Agreement between God and the World? What Delight can his Holineſs take in him, who had rather be wallowing in the Mud, and tread⯑ing of Clay, than bathing himſelf in Divine Con⯑templation; that thinks it higher Preferment to ſit by his Bags of Gold, than to ſtand in the Preſence of his God: a greater Happineſs to be rich, than to be Holy: that had much rather be in a Fair, Market or Exchange, getting Mony, than with his God, getting Pardon, Grace and Heaven, How pregnant is the Scripture of Proofs for the evidencing of this Truth? to name one or two of a hundred, Rom. 8.7. To be carnally mind⯑ed is Enmity againſt God: for it is not ſubject to the Law of God, neither indeed can it be. What do you ſay to this Scripture? Thoſe which walk with God, live in the World, and yet they live above the World; they all look for a City that hath [350]Foundations, whoſe Builder and Maker is God. It was not for nothing that the Apoſtle John lays ſo ſtrict a Charge upon thoſe which he wrote to, That they ſhould not love the World, nor the things of the World: for if any love the World, the Love of the Father is not in them, 1 John 2.15. Whence is it that ſo few great ones go to Heaven, and that it is next to impoſſible for ſuch to be ſaved? Is it not becauſe they have choſen Mammon for their Friend, rather than God? He hath their Heart, their Love, their Time and Service, and they have little to ſpare for God, and therefore God hath but a little Happineſs, a little Heaven, a ſhort Glory for them, they ſhall have but a little of his ſweet Company, little Acquaintance with him. Why doth James ſpeak ſo terribly to the rich Men, and bid them go, and weep and howl? was it not becauſe their Riches were like to undo them? Did the wealthy Man in the Parable live ever the longer for his Riches, or fare ever the better for his Greatneſs, when he came into ano⯑ther World? there is no queſtion but he might have more Flatterers; there is no Doubt but he had more worldly Friends; but bring me a Man upon the Earth, that lets his Heart without Con⯑troul fly upon the World, cleaves to it, and takes it to be his beſt Friend, that knows God, that's acquainted with his Maker, that prizeth his Redeemer. It was a wiſe Man who ſaid, That it's abſolutely impoſſible to mind Externals and Internals, this World and another, with Earneſt⯑neſs, at the ſame time: but it was Wiſdom it ſelf who ſaid, That no Servant can ſerve two Maſters; for either he will hate the one, and love the other, [...] elſe he will hold to the one, and deſpiſe the other; [...] [351]cannot ſerve God and Mammon, Matth. 5.24.

3. Take heed of Hypocriſie. Who are the Per⯑ſons that God doth denounce his dreadful Threat⯑nings againſt? are they not ſuch as honour him with their Lips, when their Hearts are far from him? with what Abhorrency doth he look upon ſuch, and all that they do? Iſa. 1. They never bring their Heart to viſit God with, and therefore they have little Reaſon to expect that he ſhould bring his Dainties to entertain them with.

4. If you would be acquainted with God, take heed of being acquainted with wicked Company. We read that many wicked Men have fared the better for the Company of the godly; but we ſcarce ever heard that any godly Man ever fared the better for being in the Company of the wick⯑ed, except they went on God's Errand amongſt them. This is clear in the Caſe of Lot, who firſt loſt his Goods, and was made a Captive by being in Sodom; and though they were reſtored to him again for a while; (one would have thought that ſhould have been a fair Warning how he came a⯑gain into ſuch Company) yet becauſe that would not do, a while after you may read how dear Lot paid for dwelling in Sodom. Poor Man! he loſt all that he had, and was fain to fly away without either Flocks or Herds, and little more than his Clothes on his Back; and that which was more ſad, to leave ſome of his own dear Relations behind him, roaſting in thoſe diſmal Flames. Whereas, had he never come to Sodom, or upon the Sight of their Wickedneſs ſpeedily left them, it had been much better with him in many Reſpects. Jeho⯑ſaphat fared never the better for joining in Affini⯑ty with his wicked Neighbours, it had like to have [352]coſt him his Life. But were it only Loſs of Tem⯑porals that a Man hazarded by ſuch Society, the Danger were not ſo conſiderable, but the Peril is greater than ſo, for by it they make God ſtand at a Diſtance; they muſt never look to have ſuch Company and God's Company both together; I mean, when they do unneceſſarily or delightfully converſe with ſuch. If therefore you intend to be acquainted with God, you muſt not have them always in your Company whom he hates, and which hate him, and will labour all they can to cool your Affections towards him. Wherefore, be ye not unequally yoaked with Unbelievers: for what Fellowſhip hath Unrighteouſneſs with Righteouſneſs? and what Communion hath Light with Darkneſs? and what Concord hath Chriſt with Belial? or what Part hath he that believeth with an Infidel? and what Agreement hath the Temple of God with Idols? for ye are the Tem⯑ple of the living God, as God hath ſaid, I will dwell in them, and walk in them, and I will be their God, and they ſhall be my People; wherefore come out from among them, and be ye ſeparate, ſaith the Lord, and touch not the unclean thing, and I will re⯑ceive you, and I will be a Father unto you, and ye ſhall be my Sons and Daughters, ſaith the Lord Al⯑mighty, 2 Cor. 6.14. to the End. But I would not here be miſtaken, as if I would commend an ungodly proud▪ Separation from all that are not juſt of our Mind; or as if a Man ought to have nothing at all to do with wicked Men; no, no, every one ought to do what he can in his Place for the good of Souls. O that Chriſtians would thus converſe more with their poor, ignorant, carnal, Chriſtleſs Neighbours! O that they would [353]thus be more acquainted with the Wicked, and then they ſhould have never the leſs of God's Com⯑pany, but the more; but it is an unneceſſary de⯑lightful aſſociating of our ſelves with them that I mean, eſpecially ſuch of them which will ſtifle e⯑very ſpiritual Diſcourſe, and divert you from a⯑ny thing that tends to the promoting of the In⯑tereſt of Religion; and ſuch as have frequently expreſſed their Deteſtation of the way of Holi⯑lineſs, and make but a Mock at your ſerious Counſels, ſtop their Ears to wholſome Advice, or make ſome undecent Reflections upon the ſtrict Profeſſion of Godlineſs; ſuch as labour to make you believe that all Religion, but that which will conſiſt with their Wickedneſs, is but a Fancy. As for ſuch as thoſe, abhor their Company, fly from them as thoſe that have the Plague, the Marks of Death are upon them, and you may write, Lord have Mercy upon us upon their Doors, but go not in leſt you be infected.

5. If you would be acquainted with God, take heed of Unbelief. Unbelief will make your Soul depart from God, and God quite to depart from your Soul. This, this is one of thoſe dreadful and God-eſtranging Sins, which leads on whole Legi⯑ons againſt the Almighty. This is that bold da⯑ring Sin, which gives Truth it ſelf the Lye, and ſaith, That the Word of God is falſe, his Pro⯑miſes airy, his Threatnings but a Wind: But know this, O Sinner, ſuch a Wind they be, that will riſe to a dreadful Storm, and turn your ſtrong Confidences up by the Roots, and blow them into Hell, if you make no more of them than you do.

[354]6. If you would be acquainted with God, be⯑ware of Senſuality. To be ſenſual and deviliſh are near akin. To be Lovers of Pleaſures and Haters of God, are uſually Concomitants; in a world, to fare deliciouſly every Day, and to be deſpiſed of God, are no ſtrange things. But I wave the fur⯑ther Proſecution of theſe things, becauſe they are ſo largely and excellently handled already by ſo many of our brave Worthies. See Mr. Baxter's Saints Reſt, and R. A. his Vindiciae Pietatis.

XII. DIRECTION.

If you would be acquainted with God, reſol⯑vedly and freely give up your ſelf to him, and enter into a moſt ſolemn Covenant with him. And here I ſhall make bold with that Reverend Author which R. A. doth mention in his Vindi⯑ciae Pietatis, and preſent you again with that ex⯑cellent Form with the Preparatories to it, which I have lately met with in the forementioned Au⯑thor. After your moſt ſerious Addreſſes to God, and after a deliberate Conſideration of the Terms of this Covenant; and after a thorow ſearch of your own Heart, whether you either have alrea⯑dy, or can now freely make ſuch a Cloſure with God in Chriſt, as you have been exhorted to: and when you have compoſed your Spirits into the moſt ſerious Frame poſſible, ſuitable to a Tranſaction of ſo high a Nature, lay hold upon the Covenant, and rely upon his Promiſe of gi⯑ving Grace and Strength, whereby you may be enabled to perform your Promiſe. Reſolve in the next Place to be faithful, having engaged your Hearts, and opened your Mouths, and ſubſcribed with your Hands to the Lord; reſolve in his [355]Strength never to go back. And being thus pre⯑pared, and ſome convenient time being ſet a⯑part for the purpoſe, ſet upon the Work, and in the moſt ſolemn manner poſſible, as if the Lord were viſibly preſent before your Eyes; fall down on your Knees, and ſpreading forth your Hands towards Heaven, open your Hearts to the Lord in theſe or the like Words.

O moſt dreadful God; for the Paſſion of thy Son, I beſeech thee to accept of thy poor Prodigal, now pro⯑ſtrating himſelf at thy Door; I have fallen from thee by mine Iniquity, and am by Nature a Son of Death, and a thouſand-fold more the Child of Hell by my wicked Practice; but of thine infinite Grace thou haſt promiſed Mercy to me in Chriſt, if I will but turn to thee with all my Heart: Therefore upon the Call of the Goſpel I am now come in, and throwing down my Weapons, ſubmit my ſelf to thy Mercy. And becauſe thou requireſt, as the Condition of my Peace with thee, that I ſhould put away mine Idols, and be at Defi⯑ance with all thine Enemies, which I acknowledge I have wickedly ſided with againſt thee; I do here from the Bottom of my Heart renounce them all, freely co⯑venanting with thee, not to allow my ſelf in any known Sin, but conſcientiouſly to uſe all the Means that I know thou haſt preſcribed for the Death and ut⯑ter Deſtruction of all my Corruptions; and whereas I have formerly inordinately and idolatrouſly let out my Affections upon the World, I do here reſign my Heart to thee that madeſt it; humbly proteſting before thy glorious Majeſty, that it is the firm Reſolution of my Heart, and that I do unfeignedly deſire Grace from thee, that when thou ſhalt call me hereunto, I may practice this my Reſolution, through thy Aſ⯑ſiſtance, [356]to forſake all that is dear unto me in this World, rather than to turn from thee to the ways of Sin; and that I will watch againſt all its Temptati⯑ons, whether of Proſperity or Adverſity, leſt they ſhould withdraw my Heart from thee; beſeeching thee alſo to help me againſt the Temptations of Satan, to whoſe Suggeſtions, I reſolve, by thy Grace, never to yield my ſelf a Servant. And becauſe mine own Righteouſneſs is but menſtruous Rags, I renounce all Confidence there⯑in, and acknowledge that I am of my ſelf a hopeleſs, helpleſs, undone Creature, without Righteouſneſs or Strength. And for as much as thou haſt of thy bot⯑tomleſs Mercy offered moſt graciouſly to me, wretched Sinner, to be again my God through Chriſt, if I would accept of thee; I call Heaven and Earth to re⯑cord this Day, that I do here ſolemnly avouch thee for the Lord my God, and with all poſſible Vene⯑ration, bowing the Neck of my Soul under the Feet of thy moſt Sacred Majeſty, I do here take thee the Lord Jehovah, Father, Son, and Holy Ghoſt, for my Portion, and chief Good, and do give up my ſelf, Body and Soul, for thy Servant; promiſing and vow⯑ing to ſerve thee in Holineſs and Righteouſneſs all the Days of my Life.

And ſince thou haſt appointed the Lord Jeſus Chriſt, the only Means of coming unto thee, I do here upon the bended Knees of my Soul, accept of him as the only new and living way, by which Sinners may have Acceſs to thee; and do here ſolemnly join my ſelf in a Marriage-Covenant to him.

O bleſſed Jeſus, I come to thee hungry and hardly beſtead, poor, and wretched, and miſerable, and blind, and naked, a moſt loathſome polluted Wretch, a guilty condemned Malefactor, unworthy for ever to waſh the Feet of the Servants of my Lord, much more [357]to be ſolemnly married to the King of Glory; But ſince ſuch is thine unparalell'd Love, I do here with all my Power accept thee for my Head and Husband, for better for worſe, for richer for poorer, for all Times and Conditions, to love, and honour, and obey thee before all others, and this to the Death. I embrace thee in all thy Offices, I renounce mine own Worthi⯑neſs, and do here avow thee to be the Lord my Righ⯑teouſneſs; I renounce mine own Wiſdom, and do here take thee for mine only Guide; I renounce mine own Will, and take thy Will for my Law.

And ſince thou haſt told me that I muſt ſuffer if I will reign, I do here covenant with thee, to take my Lot as it falls with thee, and by thy Grace aſſiſting, to run all Hazards with thee, verily ſuppoſing, that neither Life nor Death ſhall part between thee and me.

And becauſe thou haſt been pleaſed to give me thy holy Law, as the Rule of my Life, and the Way in which I ſhould walk to thy Kingdom; I do here wil⯑lingly put my Neck under thy Yoke, and ſet my Shoulders to thy Burden, and ſubſcribing to all thy Laws, as holy, juſt and good; I ſolemnly take them as the Rule of my Words, Thoughts and Actions: promiſing, that though my Fleſh contradict and rebel, yet I will endeavour to order and govern my whole Life according to thy Direction, and will not allow my ſelf in the Neglect of any thing that I know to be my Duty.

Only becauſe through the Frailty of my Fleſh, I am ſubject to many Failings, I am bold humbly to pro⯑teſt, that unallowed Miſcarriages, contrary to the ſet⯑tled Bent and Reſolution of my Heart, ſhall not make void this Covenant, for ſo thou haſt ſaid.

[358] Now Almighty God, Searcher of Hearts, thou knoweſt that I make this Covenant with thee this Day, without any known Guile or Reſervation, beſeeching thee, that if thou eſpieſt any Flaw or Falſhood herein, thou wouldeſt diſcover it to me, and help me to do it aright.

And now Glory be to thee, O God the Father, whom I ſhall be bold from this Day forward, to look upon thee as my God and Father, That ever thou ſhouldeſt find out ſuch a Way for the Recovery of undone Sin⯑ners. Glory be to thee, O God the Son, who haſt lo⯑ved me, and waſhed me from my Sins in thine own Blood, and art now become my Saviour and Redeemer. Glory be to thee, O God the Holy Ghoſt, who by the Finger of thine Almighty Power haſt turned about my Heart from Sin to God.

O dreadful Jehovah, the Lord God Omnipotent, Father, Son, and Holy Ghoſt, thou art now become my Covenant-Friend, and I, through thine infinite Grace, am become thy Covenant-Servant. Amen. So be it. And the Covenant which I have made on Earth, let it be ratified in Heaven.

The Concluſion.

AND now my Work is done, I muſt leave you; and whether I ſhall ever ſpeak to you, or ſee you, or write to you again while the World ſtands, I know not: My Body is frail, and I am a poor dying Man, and before it be long, my Mouth will be more ſtoped than it is, and yours too: And therefore it's high time for us to look about us. As for my part, I have with all the Seriouſneſs that I could for my Soul ſpoke to you, about the great and weighty Affairs of your [359]Souls and Eternity. I again call Heaven and Earth to witneſs, that I have ſet Life and Death before you; I have in the Name of my great Ma⯑ſter been wooing of you to accept of his Son for your Lord and Husband; himſelf for your God, Father and Friend. I have told you what the Lord doth require of them that would be in Co⯑venant with him. I have given you a rude De⯑ſcription of him whom I would have you ac⯑quainted with. I have told you of ſome of the glorious Effects of Acquaintance with God. I have told you of the Danger of being a Stranger to God. I have told you how thankfully ſome have cloſed with theſe Offers, and how well they like their Choice. I have further ſhowed you what a peaceable State you ſhall be in, immedi⯑ately upon your Spiritual Alliance with this great and noble Friend. I have told you alſo of ſome further Benefit and Good that will come unto you upon your Acquaintance with God. I have gi⯑ven you to underſtand how deſirous the Lord is, notwithſtanding all that is paſt, to forget and forgive, and to receive you into Favour, if you will in good earneſt return to him with ſpeed. I have again and again propounded this Match to you, and told you as much as I could well do in ſo ſhort a time, I have ſtaid a great while for an Anſwer. I have put the Buſineſs forward all that poſſibly I could; becauſe I ſee how fooliſhly and madly you make light of thoſe advantageous Of⯑fers, that are made to you, I have again and a⯑gain pleaded with you, as if I were ready to ſtarve, and begging an Alms of you; nay, if it had been for my very Life, I could not have ſpoke with more Earneſtneſs. I have expoſtulated the Caſe [360]with you, and asked you ſeveral weighty Que⯑ſtions, and you have not, you cannot anſwer a⯑ny one of them, but you muſt condemn your ſelf; and by your own Confeſſion, you have no⯑thing in the World to ſay againſt the Excellency of this Friend. And therefore you muſt either ſpeedily come in, upon the Invitation, and cloſe with thoſe gracious Overtures that are made to you, or you muſt without any reaſon in the World (your ſelf being Judge) caſt your ſelf away. And in hopes that all that have heard me, will not be ſo mad as to make light of theſe things, but be asking with ſome Seriouſneſs, that great Queſtion? How ſhall I do to get acquainted with God, how ſhall I do to get a Friend for my Soul? What ſhall I do to be ſaved? I have laid down ſome Directions for thoſe that are unfeignedly deſirous to be reconciled to God, I have told them that they muſt labour to be thorowly acquainted with that Strangeneſs, and Enmity that is in their Hearts againſt God; and of the unſpeakable Danger of their being Strangers to God. I have further directed them that would be acquainted with God to labour to get humble Hearts. I have adviſed that they viſit him of⯑ten, if they would be intimately acquainted with him; and that not in a tranſitory way, but to make a ſolemn ſet Viſit of it, and to be ſure that they do not forget to get Chriſt along with them. I counſelled them alſo to be much in thoſe Places where he is wont to walk; and to get in⯑timately acquainted with ſome of them that know him very well, and will do their beſt to get them to be acquainted with him. I have told you, that if you would be acquainted with God, you muſt [361]kindly entertain, and make much of any Meſſen⯑gers that come from him to you; and if Men would make ſure Work, I deſired them as they loved their Souls, that they would follow this great Buſineſs with the greateſt Earneſtneſs and Seriouſneſs in the World; and that, what they do, they would do ſpeedily. I informed you what Arguments the Scripture puts into our Mouths, which we may urge at the Throne of Grace. I intreated you for your Soul's ſake to take heed of thoſe things which kept God and Man unacquainted; as namely, all Sin in general, but more particularly, Pride, Worldly-minded⯑neſs, Hypocriſy, delight in wicked Company, Unbelief, and Senſuality. Laſtly, I direct all ſuch as would be at Peace with God to give up themſelves to him reſolvedly and freely, in a ſo⯑lemn Covenant.

And have I been beating the Air all this [...]ile? What will you do after all this? What [...]aſ [...] be⯑come of all theſe Sermons? Dare any of you all ſtill be contented to be unacquainted with God? Can you be very well ſatisfied, after you have heard of ſuch a Friend, to be a Stranger to him? Can any of you look upon your State as ſafe, while God is your Enemy? O how ſhall I leave you, with Hearts full of Enmity againſt your Maker! Alas, alas, poor Hearts! You look very merrily, as bad a Condition as you are in, but did you but know how near you are to everlaſting Burnings, I believe it would put a Damp upon your Spirits, and ſpoil your Mirth. O how ſhall I leave that poor Sinner, that ſtands as a Perſon altogether unconcerned! Whereas Death ſtands ready for his Commiſſion, to fetch him away be⯑fore [362]God; and where are you then? O where are you then, if you come before God as a Stran⯑ger? O what ſhall I do for thee? What ſhall I ſay to thee, to prevail with thee! O what Ar⯑guments will perſwade thee! O how ſhall we part! Brethren, my Heart's Deſire is that you may all be ſaved. O that you may all know in this your Day, the things of your Peace! O that I could mingle all my Words with Tears! O pi⯑ty, pity, for the Lord's ſake, pity your precious Souls! O come not here to ask Counſel of God, and then go away, and take the Counſel of the Devil! And what will you yet make light of all the Tenders of the Goſpel? Is Peace, Pardon, Reconciliation, and Acquaintance with God, ſtill nothing with you? Will you for all this take up with a lifeleſs Religion, and never mind a more ſpiritual intimate Converſe with God? As the Lord liveth, thou ſpeakeſt that Word againſt the Life of thy Soul. But if thou wilt go on, and de⯑ſpiſe God, who can help it? I have told you, and told you again, what the End of theſe things will be. Well once more I ask thee in the Name of God, wilt thou have God for thy Friend or no? That is, wilt thou love him above all the World? Wilt thou accept him for thy Lord and Husband? Wilt thou be ruled abſolutely by him? Wilt thou lay down thy Weapons, and turn on God's ſide, and fight under his Banner? Wilt thou have Ho⯑lineſs here, and Happineſs hereafter? One would think, this is a Queſtion that one need not be long a reſolving. Come, come away, for the Lord's ſake; for your precious Soul's ſake, as you would be owned at the Day of Judgment; as you would rejoice when moſt of the World ſhall be [363]filled with unſpeakable Horror, and Perplexity; as you would not hear that Heart-rending Word from the Mouth of the Judge, Depart, I know you not, come away, I beſeech you! Come away! O ye my dear Friends, the Cloud hangs over the World, and e're long it will fall with a Vengeance. O come out of Sodom, linger not for the Lord's ſake, leſt the Dint of that Storm fall upon you. Fire! Fire! Fire! Awake! Awake! Awake! The Fire is kindled. What meaneſt thou, O Sin⯑ner! If thou ſleepeſt a little longer in that Bed of Security, thou art a dead Man, thou wilt be awakened with Horror, when thou ſhalt know thy Danger, but not know how to avoid it. And do you ſtill ſtay? Make haſt! O make haſt, your Glaſs is almoſt out, your time almoſt ſpent, and Death is haſtning apace upon you; I ſpeak it a⯑gain, make haſt, come away, I can't, I can't hold my Peace. How can I indure to ſee the Ru⯑in of thy Soul, and ſay nothing! O follow thoſe Directions which I have given thee out of the Scripture! Seek the Lord while he may be found, and with all poſſible Speed, Seriouſneſs, and Gratitude, accept of his Kindneſs, while you may. Methinks ſome of your Hearts ſeem to be affected; methinks your Countenances ſpeak you to have ſome Thoughts of returning; ſome of you look like Perſons almoſt reſolved to ſet upon this great Work. O that it may not be almoſt, but altogether! Speak in ſuch Language as this to your own Souls. What meaneſt thou, O my Soul, thus to ſtand diſputing? Is this a time for thee to ſtand ſtill, as if thou hadſt nothing to do? Hark, how the King of Glory calls! Hear how his Meſſengers invite you! Conſider how [364]long they have ſtood waiting for thee! And ſhall they go away without thee? O fooliſh Heart and unwiſe; wilt thou anſwer all theſe gracious Offers with a flat Denial? Or that which is little better, wilt thou put off all God's Meſſengers with ſome ſorry Excuſes? Awake, O my Soul, and look about thee! How canſt thou refuſe when Mercy calls? How canſt thou deny when Kindneſs it ſelf asks, intreats, beſeecheth thee? Awake for ſhame, up and put on thy wedding-Garments, O that this Mind might be in you al⯑ways! O that thou wert up and ready! And then happy were the Day wherein thou wert born; then happy were the Day that ever you heard of a Chriſt, of Acquaintance with God, and Reconciliation with your Maker. O then how glorious ſhouldeſt thou be for ever! I re⯑joice to ſee the Day of thy Marriage a coming; when thy Lord and Husband ſhall bring thee home in the greateſt State, and in infinite Glory to his own Houſe, where thou ſhalt ſit like a Queen for ever and ever. Behold his Harbin⯑gers are coming! Behold how many Meſſengers the Lord hath ſent to prepare his Way! Awake, O Zion, and put on thy beautiful Garments! Riſe up, O Royal Bride, and put on thy prince⯑ly Robes! Clothe thee with the Son, and put the Moon under thy Feet. Go out and meet the King thy Husband. Behold, O Jacob, the Wag⯑gons of Joſeph are coming! Behold, O Daughter of Zion, the Chariots, the Chariots of thy King and Husband are a coming! they are a coming! O why doth not thy Heart leap within thee! O why do not thy Spirits even faint for Gladneſs! Why doſt thou not ſay it is enough, I will go out [365]and meet my Lord before I die? When will the Sun be up! When will the Day break! When, O when will the Shadows fly away! I will get me up to the Mountains of Mirrhe, to the Hills of Frankincenſe. I am travelling for Zion, my Face is towards Jeruſalem; who will aſcend the Holy Hill with me? Who will bare me Company to my Husband's Houſe? Let us go up to the Lord's Houſe; come away, the Sun is riſen, the Shadows are flying away; thouſands are gone al⯑ready. Let Barzillai and Chimham, old and young too, go along with the King to Jeruſalem. Come from the High-ways and Hedges, come with your wedding-Garments, come quickly and he will make you welcome. The King hath ſent to invite us to a Feaſt, a Feaſt of fat things, of Wines on the Lees well reſined. Come, for the Table is ſpread, all things are ready, and his Servants ſtay for us. And will God enter⯑tain ſuch Creatures as we are! And will the Lord open his Doors to ſuch loathſome Beggars? Will the Father receive ſuch Prodigals! Return then unto thy Reſt, O my Soul, for the Lord will deal bountifully with thee. Who is that which I ſee coming in the Field? Who is this that comes from the Wilderneſs? that comes to meet us? Hark! Methinks I hear the Trumpet ſoun⯑ding: Hark! What's the matter! How do the Mountains eccho! How doth the Air ring again! What Noiſe is that which I hear! What glorious Train is that which I ſee! Whence do they come, and whither do they go? It is my Maſter's Son (dear Soul) thy Lord and Husband with his Royal Attendants. Behold he comes! He comes apace! Leaping upon the Hills, skip⯑ping [366]upon the Mountains. He is coming! he is coming! he is even at the Door! E're long thou ſhalt ſee the Mountains covered with Cha⯑riots and Horſes of Fire; the Earth will tremble and ſhake; the Heavens and the Earth will be all on a flaming Fire; the King of Glory will come, riding upon the Wings of the Wind, accompa⯑nied with Millions of his Saints and Angels: He is coming, he is at the Door. Go vail thy Face; alight and meet thy Husband. He will bring thee into his Father's Palace, and thou ſhalt be his Wife, and he will love thee for ever: and thou ſhalt re⯑member thy Widowhood no more. Even ſo, come Lord Jeſus, come quickly, Amen. Amen.

FINIS.

Appendix A BOOKS printed for Eben Tracy, at the Three Bibles on London-bridge.

[]

THE Works of William Smith, A.M. in three Parts. I. The Hiſtory of the Life, Death and Reſurrection and Aſcenſion of our Bleſſed Lord and Saviour Jeſus Chriſt; with the Lives and Deaths of the Holy Evange⯑liſts and Apoſtles. II. The Lives, Acts, and Martyrdoms of thoſe Bleſſed Chriſtians, who were contemporary with, or immediately ſucceeded the Apoſtles: As alſo, the moſt eminent Fathers of the Primitive Church, who pro⯑feſſed and ſuffered for the Chriſtian Faith. III. Pious Breathings: Or, The Souls Aſcent to the Throne of Grace; containing Forms of Devotion, both upon ordi⯑nary and extraordinary Occaſions. With a rational Ac⯑count of all the Feaſts and Faſts obſerved by the Church of England. Adorned with forty curious Cuts,

The mute Chriſtian under the ſmarting Rod; with ſovereign Antidotes againſt the moſt miſerable Exigents: or, A Chriſtian with an Olive-leaf in his Mouth, when he is under the greateſt Afflictions, the ſharpeſt and ſoreſt Tryals and Troubles, the ſaddeſt and darkeſt Providences and Changes; with Anſwers to divers Queſtions and Ob⯑jections that are of greateſt Importance; all tending to win and work Souls to be ſtill, quiet, calm and ſilent, under all Changes that have, or may paſs upon them in this World, &c. The Tenth Edition, corrected. By Thomas Brooks, late Preacher of the Word at St. Marga⯑ret's New Fiſh-ſtreet, London.

The Spiritual Pilgrim: Or, the Chriſtian's Journey to New Jeruſalem. In three Parts. The firſt ſhewing his Journey and Adventures in his Way from the City of Sin to the Town of Morality. The ſecond giving an Account of his Journey from the Town of Morality to the City of Repentance. The Third treating of his Journey and Ad⯑ventures in his Way, into which he came at the City of Repentance, till his ſafe Arrival at New Jeruſalem. The whole being a lively Proſpect of the ſeveral Paſſages of a Chriſtian's Life, from his firſt Conviction to his thorow Converſion, and thenceforth till his Death and happy Reception into Heaven. By Henry Wilſon.

[]Several Practical Diſcourſes concerning the Doctrine of Chriſt's Satisfaction. By J. Mauditt, V.D.M.

The Preſent State of Great Britain, under the auſpi⯑cious Government of her moſt Sacred Majeſty Queen Anne. Containing, I. A general Deſcription of England, Scot⯑land, and Wales, through their ſeveral Cities, Counties, Diſtricts, Principalities, &c. II. Of the preſent Geniu, Language, Trade, Laws, and Religion of the Britains, III. Of the ſeveral Ranks and Orders of Men; the No⯑bility, Gentry, Clergy, and Commonalty. With a par⯑ticular Account of Precedency, from the firſt Peer to the meaneſt Peaſant. Taken from the Authorities of the beſt Lawyers, both Common and Civil, as well as Antiqua⯑ries, Heralds, &c. ſuch as Cambden, Selden, Segar, Ferne, and many others. IV. Of the preſent Monarchy of Great Britain, its Greatneſs and Power; the Sovereign's Pre⯑rogative, Dignity, Title and Arms; Her Court, Forces, and Revenues of the preſent Princes and Princeſſes of the Blood Royal, and the Succeſſion to the Crown, as ſet⯑tled by Act of Parliament. V. Of the High Court of Par⯑liament, Privy-Council, and all Courts of judicature. With the neweſt and moſt perfect Liſt of Her Majeſties Officers in Church and State, and of the preſent Parlia⯑ment and Convocation of Great Britain.

The Marrow of the Mathematicks made plain and eaſie to the Underſtanding of any ordinary Capacity; con⯑taining the Doctrines of Arithmetick, Geometry, Astio [...] ⯑my, Gauging, the Uſe of the Sector, Surveying, Dialling, and the Art of Navigation, &c. illuſtrated with ſeveral Cuts for the better Explanation of the whole Matter. After a new, compendious, eaſie Method, by W. Pichering, Merchant-Adventurer. To which is added, Meaſuring Surfaces and Solids, ſuch as Plank, Timber, Stone, &c. Joiners, Carpenters, Bricklayers, Glaſiers, Painters, and Pa⯑viours Work: Each Propoſition being wrought Vulgarly, Decimally, Practically, and Inſtrumentally, with a ſmall Tract of Gauging Wine, Ale, or Malt, without Inches, or Diviſion, by which any one may gauge ten Backs, or Floors of Malt, in the ſame Time another ſhall gauge one, by the Way now uſed: Altogether new, and ſubmitted to the Cenſure of the Honourable Commiſſioners of Exciſe. By J. L. P.M.

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Zitationsvorschlag für dieses Objekt
TextGrid Repository (2020). TEI. 4385 Heaven upon earth or the best friend in the worst times Being a legacy to London By James Janeway. University of Oxford Text Archive. . https://hdl.handle.net/21.T11991/0000-001A-59F5-C