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SECT.

[ 1] The time when he rules: so this word (world) may be taken in the text for that little spot of time, which (like an inconsider∣able parenthesis) is clasp't in on either side with vast eternity; call'd sometimes the present world.* On this stage of time this mock-King acts the part of a Prince, but when Christ comes to take down this scaffold at the end of this world, then he shall be degraded, his crown taken off, his sword broke over his head, and he hist off with scorne and shame; yea, of a Prince become a close prisoner in hell; no more then shall he infest the Saints, no nor rule the wicked: but he with them, and they with him, shall lie under the immediate execution of Gods wrath, for this very end Christ hath his Pattent and Commissi∣on, which he will not give up, till he shall have put down all rule,* then and not till then will he deliver up his Oeconomical King∣dom to his Father, when he shall have put down all rule; for he must reign till he hath put all enemies under his feet. Satan is cast already, his doom is past upon him, as Adams was upon his first sin, but full execution is stayed till the end of the world. The devil knows it, it is an Article in his Creed, which made him trembling ask Christ why he came to torment him before his time.

[Ʋse 1] First, this brings ill newes to the wicked. Your Prince cannot long sit in his throne, sinners at present have a merry time of it, if it would hold; they rejoyce, while Christs disciples weep and mourne; they ruffle in their silkes, while the Saint goes in his rags. Princes are not more careful to oblige their Courtiers with pensions and preferments, then the devil is to gratifie his followers. He hath his rewards also; All this will I give thee; Am not I able to promote thee, saith Balak to Balaam? O 'tis strange, (and yet not strange, considering the degeneracy of mans nature) to see how Satan carries sinners af∣ter him with this golden hook. Let him but present such a bait as honour, pelfe or pleasure, and their hearts skip after it, as a dog would at a crust; he makes them sin for a morsel of bread: O the naughty heart of man loves the wages of unrighteousnesse, Page  210 (which the devil promiseth) so dearly, that it feares not the dreadful wages which the great God threatens. As sometimes you shall see a Spaniel so greedy of a bone, that he'll leap into the very river for it, if you throw it thither, and by that time he comes with much ado thither, 'tis sunk, and he gets nothing but a mouth-full of water for his pains; Thus sinners will after their desired pleasures, honours and profits, swimming through the very threatenings of the Word to them, and sometimes they lose even what they gaped for here. Thus God kept Balaam, (as Balak told him) from honour, Numb. 24.11. But however they speed here, they are sure to lose themselves everlastingly without repentance. They that are resolved they will have these things, are the men that fall into the devils snare, and are led in∣to those foolish and hurtful lusts, which will drown them in destruction and perdition, 1 Tim. 6.9. O poor sinners! were it not wisdom before you truck with the devil, to enquire what title he can give you to these goodly vanities? will he settle them as a free estate upon you? can he secure your bargain and keep you from suits of law? or is he able to put two lives into the purchase, that when you die, you may not be left destitute in another world? Alas, poor wretches! you shall ere long see what a cheat he hath put on you, from whom you are like to have nought but Caveat emptor, Let the buyer look to that; yea, this great Prince that is so brag, to tell what he will give you, must down himself: and a sad Prince must needs make a sad Court; O what howling will there then be of Satan and his vassals together! O but, saith the sinner, the pleasures and ho∣nours sin and Satan offer are present, and that which Christ promiseth we must stay for: This indeed is that which takes most. Demas, saith Paul, forsook me, having loved this present world, 2 Tim. 4.10. 'Tis present indeed (sinners,) for you cannot say it will be yours the next moment; your present feli∣city is going, and the Saints (though future,) is coming never to go; and who for a gulpe of pottage, and sensual enjoyments at present, would part with a reversion of such a Kingdom? except thou art of his minde, who thought he had nothing, but what he had swallowed down his throat.

Page  211 which Cicero could say, was more fit to be writ on an oxes grave then a mans. Vile wretch, that thinkest 'tis not better to deale with God for time, then the devil for ready pay. Tertullian won∣ders at the folly of the Romanes ambition, who would endure all manner of hardship in field and fight, for no other thing but to obtain at last the honour to be Consul, which he calls unius anni volaticum gaudium, a joy that flies away at the years end. But O what desperate madnesse is it of sinners then, not to endure a little hardship here, but entaile on themselves the eternal wrath of God hereafter, for the short feast, and running ban∣quet their lusts entertain them here withal: which often is not gaudium unius horae, a joy that lasts an houre.

[Ʋse 2] Secondly, let this encourage thee, O Christian, in thy conflict with Satan, the skirmish may be sharp, but it cannot be long. Let him tempt thee, and his wicked instruments trounce thee, 'tis but a little while, and thou shalt be rid of both their evill neighbourhoods. The cloud while it drops is rolling over thy head, and then comes faire weather, an eternal Sunshine of glo∣ry. Canst thou not watch with Christ one houre or two? keep the field a few dayes? if yield, thou art undone for ever; per∣severe but while the battel is over, and thine enemy shall never rally more; bid faith look through the Key-hole of the pro∣mise, and tell thee what it sees there laid up for him that over∣comes: bid it listen and tell thee whether it cannot hear the shout of those crowned Saints, as of those that are dividing the spoile, and receiving the reward of all their services and suffer∣ings here on earth: and doest thou stand on the other side, a∣fraid to wet thy foot with those sufferings and temptations, which like a little plash of water, run between thee and glory?

SECT. II.

[ 2] Secondly, the devils Empire is confined to place as well as time: he is the Ruler of this lower world, not of the heavenly. The highest the devil can go is the aire, call'd the Prince there∣of, as being the utmost marches of his Empire, he hath nothing to do with the upper world. Heaven feares no devil, and there∣fore Page  212 its gates stand alwayes open; never durst this fiend look into that holy place since he was first expell'd, but rangeth to and fro here below as a vagabond creature, excommunicated the presence of God, doing what mischief he can to Saints in their way to heaven; but is not this matter of great joy, that Satan hath no power there, where the Saints happinesse lies? What hast thou (Christian) which thou needest value that is not there? Thy Christ is there, and if thou lovest him, thy heart al∣so, which lives in the bosome of its beloved. Thy friends, and kindred in Christ are there, or expected; with whom thou shalt have a merry meeting in thy Fathers house, notwithstanding the snare on Tabor, the plots of Satan which lie in the way. O friends get a title to that Kingdome, and you are above the flight of this Kite. This made Job a happy man indeed, who when the devil had plundered him to his skin, and worried him almost out of that too, could then vouch Christ in the face of death and devils to be his Redeemer, whom he should with those eyes, that now stood full with brinish teares, behold, and that for himself as his own portion. It is sad with him indeed, who is robbed of all he is worth at once, but this can never be said of a Saint. The devil took away Jobs purse, (as I may say) which put him into some straits, but he had a God in Heaven that put him into stock again. Some spending money thou hast at present in thy purse, in the activity of thy faith, the evidence of thy son-ship, and comfort flowing from the same, enlargement in duty and the like, which Satan may for a time disturb, yea, deprive thee of but he cannot come to the rolls, to blot thy name out of the book of life; he cannot null thy faith, make void thy relation, dry up thy comfort in the Spring, though dam up the stream; nor hinder thee a happy issue of thy whole war with sinne, though worst thee in a private skirmish; these all are kept in Heaven, among Gods own Crown-Jewels, who is said to keep us by his power through faith unto salvation.

SECT. III.

[ 3] The third boundary of the devils Principality is in regard of his subjects, and they are described here to be the darknesse of Page  213 this world, that is, such who are in darknesse. This word is u∣sed sometimes to expresse the desolate condition of a creature in some great distresse, Isa 150. He that walks in darknesse, and sees no light; sometimes to expresse the nature of all sin; so, Eph. 5.1. sin is called the work of darknesse; sometimes the particular sin of ignorance; often set out by the darknesse of the night, blindnesse of the eye, all these I conceive may be mean't, but chiefly the latter; for though Satan makes a foule stir in the soule; that is, in the dark of sorrow, whether it be from out∣ward crosses or inward desertions; yet if the creature be not in the darknesse of sinne at the same time, though he may di∣sturb his peace as an enemy, yet cannot be said to rule as a Prince. Sin only sets Satan in the Throne; so that I shall take the words in the two latter Interpretations.

First, for the darknesse of sin in general.

Secondly, for the darknesse of ignorance in special; and the sense will be, that the devils rule is over those that are in a state of sin and ignorance, not over those who are sinful or igno∣rant, so he would take hold of Saints as well as others; but o∣ver those who are in a state of sin, which is set out by the ab∣stract, Ruler of the darknesse, the more to expresse the fulnesse of the sin and ignorance that possesseth Satans slaves; and the Notes will be two.

First, Every soul in a state of sin is under the rule of Satan.

Secondly, Ignorance above other sins enslaves a soul to Sa∣tan, and therefore all sins are set out by that which chiefly ex∣presseth this, viz. darknesse.

Every soule in a state of sin is under the rule of Satan;* under which point these two things must be enquired.

First, the reason why sin is set out by darknesse.

Secondly, how every one in such a state appears to be under the devils rule. For the first,

[ 1] First, sin may be called darknesse, because the spring and common cause of sin in man is darknesse. The external cause Sa∣tan, who is the great promoter of it, he is a cursed spirit held in chaines of darknesse. The internal is the blindnesse and darknesse of the soule: we may say when any one sins, he doth he knowes not what, as Christ said of his murtherers. Did the creature know the true worth of the soul, (which he now sells Page  214 for a song,) the glorious amiable nature of God and his holy wayes, the matchlesse love of God in Christ, the poisonfull nature of sin, and all these not by a sudden beam darted into the window at a Sermon, and gone again, like a flash of lightning, but by an abiding light; this would spoile the devils market, and poor creatures would not readily take this toad into their bosomes; sin goes in a disguise, and so is welcome.

Secondly, it is darknesse, because it brings darknesse into the soul, and that naturally and judicially.

First Naturally. There is a noxious quality in sin offensive to the understanding, which is to the soule what the eye and palate are to the body; It discernes of things, and distinguisheth true from false, as the eye white from black: It tryeth words as the mouth tasteth meats. Now as there are some things bad for the sight, and others bad for the palate vitiating it, so that it shall not know sweet from bitter; so here sin besots the creature, and makes it injudicious, that he who could see such a practice absurd and base in others before, when once he hath drunk of this inchanting cup himself, (as one that hath for done his un∣derstanding) is mad of it himself, not able now to see the evil of it, or use his reason against it. Thus Saul before he had de∣bauch't his conscience, thinks the Witch worthy of death; but after he had trodden his conscience hard with other foule sins, goes to ask counsel of one himself.

Again, sin brings darknesse judiciously; such have been threat∣ened, whose eare God hath been trying to open and instruct, and have run out of Gods school into the devils, by rebelling a∣gainst light, that they shall die without knowledge, Iob 36.10, 12. What should the candle burn wast, when the creature hath more minde to play then work?

[ 1] Thirdly, Sinne runs into darknesse. Impostors bring in their damnable Heresies privily, like those who sell bad ware, loath to come to the Market, where the Standard tries all; but put it off in secret: so in moral wickednesse, sinners like beasts go out in the night for their prey, loath to be seen, afraid to come where they should be found out. Nothing more terrible to sinners then light of truth, John 3.19. because their deeds are evil. Felix was so netled with what Paul spake, that he could not sit out the Ser∣mon, but flings away in haste, and adjourns the hearing of PaulPage  215 till a convenient season, but he never could finde one. The Sun is not more troublesome in hot Countreys, then truth is to those who sit under the powerful preaching of it; and therefore as those seldome come abroad in the heat of the day, and when they must, have their devices over their heads to skreene them from the Sun; so sinners shun as much as may be the preaching of the Word; but if they must go to keep in with their relations, or for other carnal advantages, they, if possible, will keep off the pow∣er of truth, either by sleeping the Sermon away, or prating it a∣way with any foolish imagination which Satan sends to beare them company and chat with them at such a time: or by choosing such a coole Preacher to sit under, whose toothlesse discourse shall rather flatter then trouble, rather tickle their fancy then prick their consciences; and then their sore eyes can look upon the light. Froreseentem amant veritatem qui non redarguentem: they dare handle and look on the sword with delight when in a rich scabbard, who would run away to see it drawn.

[ 4] Fourthly, Sinne is darknesse for its uncomfortab'enesse, and that in a threefold respect.

[ 1] First, Darknesse is uncomfortable, as it shuts out of all im∣ployment. What could the Egyptians do under the plague of darknesse but sit still? and this to an active spirit is trouble e∣nough. Thus in a state of sinne man is an unserviceable creature, he can do his God no service acceptably, spoiles everything he takes in hand, like one running up and down in a shop when win∣dows shut, doth nothing right. It maybe writ on the grave of every sinner, who lives and dies in that state, Here lies the man, that never did God an hours work in all his life.

[ 2] Secondly, Darknesse is uncomfortable in point of enjoyment; be there never such rare pictures in the roome, if dark, who the better? A soul in a state of sinne may possesse much, but enjoyes nothing: this is a sore evil, and little thought of. One thought of its state of enmity to God, would drop bitternesse into every cup; all he hath smells of hell fire, and a man at a rich feast would enjoy it sure but little, if he smelt fire, ready to burn his house and himself in it.

[ 3] Thirdly, Darknesse fills with terrours, fears in the night are most dreadfull; a state of sin is a state of fear. Men that owe much, have no quiet, but when they are asleep, and not then nei∣ther, Page  216 the cares and fears of the day sink so deep, as makes their rest troublesome and unquiet in the night. The wicked hath no peace, but when his conscience sleeps, and that sleeps but broken∣ly, awaking often with sick fits of terrour: when he hath most prosperity, he is scared like a flock of birds in a corn-field at e∣very piece going off He eats in fear, and drinks in fear; when afflicted, he expects worse behinde, and knows not what this cloud may spread to, and where it may lay him; whether in hell or not he knows not, and therefore trembles (as one in the dark) not knowing but his next step may be into the pit.

[ 5] Fifthly, sin leads to utter darknesse; utter darknesse is darknesse to the utmost. Sin in its full height, and wrath in its full heat together; both universal, both eternal. Here's some mixture, peace and trouble, paine and ease; sin and thoughts of repenting, sin and hopes of pardon; there the fire of wrath shall burn without slacking, and sin run parallel with torment; hell-birds are no changelings; their torment makes them sin, and their sin feeds their torment, both unquenchable, one be∣ing fuel to another.

[ 2] Secondly, let us see how it appears, that such as are under a state of sin, are under the rule of Satan. Sinners are call'd the children of the devil, 1 John 3.10. and who rules the childe but the Father? they are slaves; who rules the slave but the Master? they are the very mansion-house of the devil; where hath a man command, but in his own house? I will go to my house, Mat. 12.44. As if the devil had said, I have walk't among the Saints of God, to and fro, knocking at this door and that, and none will bid me welcome, I can finde no rest; well. I know where I may be bold; I'le even go to my own house, and there I am sure to rule the roste without controul; and when he comes, he findes it empty, swept and garnished; that is, all ready for his entertainment. Servants make the house trim and handsom against their Master come home, especially when he brings guests with him, as here the devil brings seven more. Look to the sinner, there is nothing he is or hath, but the devil hath do∣minion over it: He rules the whole man, their mindes blinding them. All the sinners apprehension of things are shaped by Satan: he looks on sin with the devils spectacles: he reads the Word with the devils comment: he sees nothing in its na∣tive Page  217 colours, but is under a continual delusion. The very wis∣dome of a wicked man is said to be devillish, James 3.15. 〈 in non-Latin alphabet 〉, or devil-like, because taught by the devil, and also such as the devils is, wise only to do evil. He commands their Wills, though not to force them, yet effectually to draw them. His work (saith Christ) ye will do. You are resolved on your way, the devil hath got your hearts, and him you will obey: and therefore when Christ comes to recover his throne, he findes the soule in an uproare, as Ephesus at Pauls Sermon, crying him down, and Diana up. We will not have this man reigne over us, what is the Almighty that we should serve him? He rules o∣ver all their members, they are call'd weapons of unrighteousness, all at the devils service; as all the armes of a Kingdome, to de∣fend the Prince against any that shall invade. The head to plot, the hand to act, the feet swift to carry the body up and down about his service; He rules over all he hath. Let God come in a poor member, and beseech him to lend him a penny, or bestow a morsel to refresh his craving bowels; and the co∣vetous wretch his hand of charity is withered, that he cannot stretch it forth; but let Satan call, and his purse flies open and heart also. Nabal that could not spare a few fragments for Da∣vid and his followers, this churle could make a feast like a Prince, to satiate his own lust of gluttony and drunkennesse. He com∣mands their time, when God calls to duty, to pray, to hear, no time all the week to be spared for that; but if the sinner hears there is a merry meeting, a knot of good fellows at the Ale∣house; all is thrown aside to wait on his Lord and Master; calling left at six and sevens, yea, wife and children crying, (may be starving) while the wretch is pouring out their very blood, (in wasting their livelihood) at the foot of his lust. The sinner is in the bond of iniquity, and being bound he must obey. He is said to go after his lust, as the fool to the stocks, Prov. 7.22. The pinion'd malefactour can assoon untie his own armes and legs, and so run from his Keeper, as he from his lusts. They are servants, and their members instruments of sin: even as the Workman takes up his axe and it resists not; so doth Satan dispose of them, except God saith nay.

See here the deplored condition of every one in a state of sin.* He is under the rule of Satan, and government of hell, What Page  218 tongue can utter, what heart can conceive the misery of this state? It was a dismal day which Christ foretold, Matth. 24. When the abomination of desolation should be seen, standing in the Holy place; then (saith Christ) let him that is in Judea flee into the mountains. But what was that to this? they were but men, though abominable; these devils. They did but stand in the material Temple, & defile and deface that: but these display their banners in the soules of men, pollute that throne, which is more glorious then the material heaven it self, made for God alone to sit in. They exercised their cruelties at furthest on the bodies of men, killing and torturing them: here the precious soules of men are destroyed. When David would curse to purpose the e∣nemies of God, he prayes, that Satan may be at their right hand. 'Tis strange sinners should no more tremble at this, who should they see but their swine, or a beast bewitch't and possest of the devil run headlong into the sea, would cry out as half undone: and is not one foul more worth then all these? what a plague is it to have Satan possesse thy heart and spirit, hurrying thee in the fury of thy lusts to perdition? O poor man! what a sad change hast thou made? Thou who wouldest not sit under the meek and peaceful Government of God thy rightful Lord, art paid for thy rebellion against him, in the cruelty of this Tyrant who writes all his Lawes in the blood of his subjects, and why will you sit any longer, (O sinners) under the shadow of this Bramble, from whom you can expect nothing but eternal fire, to come at last and devoure you? Behold, Christ is in the field, sent of God to recover his right, and your liberty. His royal Standard is pitch't in the Gospel, and Proclamation made, that if any poor sinners, weary of the devils Government, and heavy laden with the miserable chaines of his spiritual bondage, (so as these irons of his sins enter into his very soule to afflict it with the senfe of them) shall thus come, and repair to Christ: he shall have pro∣tection from Gods justice, the devils wrath, and sins dominion; In a word,*he shall have rest, and that glorious. Usually when a people have been ground with the oppression of some bloody Tyrant, they are apt enough to long for a change, and to listen to any overture that gives them hope of liberty, though reached by the hand of a stranger, who may prove as bad as the other, yet bondage is so grievous, that people desire to change, (as Page  219 sick men their beds) though they finde little ease thereby. Why then should deliverance be unwelcome to you, sinners? Deliver∣ance brought not by a stranger whom you need feare, what his designe is upon you; but your near Kinsman in blood, who can∣not mean you ill, but he must first hate his own flesh;* and who∣ever did that? To be sure not he, who though he took part of our flesh, that he might have the right of being our Redeemer: yet would have no kindred with us in the sinfulnesse of our na∣ture. And 'tis sin that makes us cruel, yea, to our own flesh.* What can you expect from him but pure mercy, who is himself pure? They are the mercies of the wicked which are cruel. Be∣lieve it (Sirs) Christ counts it his honour, that he is a King of a willing people, and not of slaves. He comes to make you free, not to bring you into bondage; to make you Kings, not vassals. None give Christ an evil word, but those who never were his sub∣jects. Enquire but of those who have tried both Satans service and Christs; they are best able to resolve you what they are. You see when a soul comes over from Satans quarters unto Christ, and has but once the experience of that sweetnesse which is in his service, there is no getting him back to his old drudgery, as they say of those, who come out of the North, (which is cold and poor) they like the warme South so well, they seldome or never go back more. What more dreadful to a gracious soul then to be delivered into the hands of Satan? or fall under the power of his lusts? It would choose rather to leap into a burning fur∣nace, then be commanded by them. This is the great request a childe of God makes, that he would rather whip him in his house, then turne him out of it to become a prey to Satan. O sinners, did you know (which you cannot till you come over to Christ and embrace him as your Lord & Saviour) what the privi∣ledges of Christs servants are, & what gentle usage Saints have at Christs hands, you would say those were the only happy men in the world, which stand continually before him. His lawes are writ, not with his subjects blood, (as Satans are) but with his own. All his commands are acts of grace;* 'tis a favour to be employed about them. To you 'tis given to believe, yea, to suffer. Such an honour the Saints esteem it to do any thing he commands, that they count God rewards them for one piece of service, if he enables them for another. This I had, (saith David) because I Page  220 kept thy Precepts, Psal. 119.56. what was the great reward he got? see, v. 55. I have remembred thy Name, O Lord, in the night, and kept thy Law; then followes, This I had: He got more strength and skill to keep the Law for the future, by his obedience past, and was he not well paid (think you for his pains? There's fruit even in holinesse, the Christian hath in hand, which he eats while he is at work, that may stay his stomack un∣til the full reward comes, which is eternal life, Rom. 6.22. Je∣sus Christ is a Prince that loves to see his people thrive, and grow rich under his Government. This is he whom sinners are so afraid of, that when he sets open their prison, and bids them come forth, they choose rather to bore their eares to the devils post, then enjoy this blessed liberty. It is no wonder that some of the Saints have indeed) when tortured, not accepted de∣liverance,*that they might obtain a better resurrection. But what a riddle is this, that forlorne soules bound with the chaines of their lusts, and the irresistible decree of God for their damnati∣on, (if they believe not on the Lord Jesus,) should, as they are driving to execution, refuse deliverance? This may set heaven and earth on wondring. Surely, dying in their sins, they cannot hope for a better resurrection then they have a death. I am a∣fraid rather, that they do not firmly believe they shall have a∣ny resurrection; and then no wonder they make so light of Christs offer, who think themselves safe, when once earth't in this burrough of the grave. But let sinners know, 'tis not the grave can hold them, when the day of Assize comes, and the Judge calls for the prisoners to the bar. The grave was never intended to be a Sanctuary to desend sinners from the hand of justice, but a close Prison to secure them against the day of trial, that they may be forth-coming. Then sinners shall be digg'd out of their burroughs, and dragg'd out of their holes to answer their contempt of Christ and his grace. O how will you be astonish't to see him become your Judge, whom you now refuse to be your King? to heare that Gospel witnesse against you for your damnation, which at the same time shall acquit o∣thers for their salvation? what think you to do, sinners, in that day? wilt thou cry and shream for mercy at Christs hands? A∣las, when the sentence is past, thy face will immediately be co∣vered: condemned prisoners are not allowed to speak: teares Page  221 then are unprofitable, when no place left for repentance, either in Christs heart or thine own. Or meanest thou to apply thy self to thy old Lord, in whose service thou hast undone thy soule, and cry to him, as she to Ahab, Help, O King: Alas, thine eye shall see him in the same condemnation with thy self. Hadst thou not better now renounce the devils rule, while thou mayest be received into Christs Government? poure out thy tears and cries now for mercy and grace when they are to be had, then to save them for another world to no purpose?

[Quest.] But possibly, thou wilt say, How may I that am a home-borne slave to sin, yea, who have lived so many yeares under his cursed rule, get out of his dominion and power, and be translated into the Kingdom of Christ?

[Answ.] The difficulty of this great work lies not in prevailing with Christ to receive thee for his subject, who refuseth none that in truth of heart desire to come under his shadow. It doth not stand with his designe to reject any such. Do Physicians use to chide their Patients away? Lawyers their Clients? or Generals discourage those who fall off from the enemy, and come to their side? surely no. When David was in the field, 'tis said, 1 Sam. 22.2. Every one that was in distresse, in debt, or in discontent ga∣thered themselves to him, and he became a Captain over them. And so will Christ be to every one that is truly discontented with Satans Government, and upon an inward dislike thereof repairs to him. But the maine businesse will be to take thee off from thy en∣gagements to thy lusts and Satan, till which be done, Christ will not own thee as a subject, but look on thee as a Spy. It fares with sinners as with servants. There may be fallings out between them and their Masters, and high words passe between them, that you would think they would take up their pack and be gone in all haste: but the fray is soon over, and by next morning all is forgot, and the servants are as hard at their work as ever. O how oft are sinners taking their leave of their lusts, and gi∣ving warning to their old Masters, they will repent and reform, and what not? but in a few dayes they have repented of their repentance, and deformed their reformings, which shewes they were drunk with some passion, when they thought or spake this; and no wonder they reverse all when they come to their true temper. Now because Satan has many policies, by which Page  222 he useth to keep his hold of sinners; I shall discover some of them, which if thou canst withstand, it will be no hard matter to bring thee out of his power and rule.

[ 1] First, Satan doth his utmost, that sinners may not have any serious thoughts of the miserable state they are in, while under his rule; or heare any thing from others, which might the least unsettle their mindes from his service. Consideration (he knowes) is the first step to repentance: He that doth not con∣sider his wayes what they are, and whither they lead him, is not like to change them in haste. Israel stirr'd not, while Moses came, and had some discourse with them about their woful sla∣very, and the gracious thoughts of God towards them; and then they begin to desire to be gone. Pharaoh soon bethought him what consequence might follow upon this, and cunningly labours to prevent by doubling their task: Ye are idle, ye are idle, there∣fore ye say, Let us go, and do sacrifice to the Lord. Go thorefore and work, Exod. 5.17, 18. As if he had said, Have you so much spare time to think of gadding into the wildernesse, and have you your seditious Conventicles, (Moses and you) to lay your plots together? I'le break the knot, give them more work, scat∣ter them all over the land to gather straw, that they may not meet to entice one anothers hearts from my service. Thus Sa∣tan is very jealous of the sinner, afraid every Christian that speaks to him, or Ordinance he hears should inveigle him. By his good-will he should come at neither, no, nor have a thought of heaven or hell from one end of the week to the other, and that he may have as few as may be, he keeps him full-handed with work. The sinner grindes, and he is filling the hopper, that the Mill may not stand still. He is with the sinner as soone as he wakes, and fills his wretched heart with some wicked thoughts, which as a morning draught may keep him from the infection of any favour of good, that may be breathed on him by others in the day-time. All the day long he watcheth him, as the Master would do his man, that he feares will run away. And at night he like a careful Jayler locks him up again in his chamber with more bolts and fetters upon him, not suffering him to sleep as he lies on his bed, till he hath done some mischief. Ah, poor wretch! was ever slave so look't to?* as long as the devil can keep thee thus, thou art his own sure enough. The Prodigal came to him∣selfe,Page  223 before he came to his Father. He considered with himself what a starving condition he was in, his huskes were poor meat, and yet he had not enough of them neither, and how easily he might mend his commons, if he had but grace to go home and humble himself to his Father. Now and not till now he goes: Resolve thus poor sinner to sit down and consider what thy state is, and what it might be, if thou wouldest but change the bon∣dage of Satan for the sweet Government of Jesus Christ. First, ask thy soule, whether the devil can, after thou hast worne out thy miserable life herein his drudg'ry, prefer thee to a happy state in the other world, or so much as secure thee from a state of tor∣ment and wo? If he cannot, whether there be not one Iesus Christ, who is able and willing to do it? and if so, whether it be not bloody cruelty to thy precious soul, to stay any longer un∣der the shadow of this bramble, when thou mayest make so blessed a change? A few of these thoughts abidingly laid home to thy soule, (may God striking in with them) shake the foun∣dations of the devils prison, and make thee haste as fast from him, as one out of a house on fire about his eares.

2ly. Satan hath his instruments to oppose the messengers and o∣vertures, [ 2] which God sends by them to bring the sinner out of Satans rule. When Moses comes to deliver Israel out of the Egyptian bondage, up start Iannes and Iambres to resist him. When Paul preacheth to the Deputy, the devil hath his Chaplain at Court to hinder him: Elymas, one that was full of all subtilty and mischief. Some or other (to be sure) he will finde, when God is parlying with a sinner, and perswading him to come over to Christ, that shall labour to clog the work. Either carnal friends, these he sends to plead his cause, or old companions in wickednesse, these bestir them, one while labouring to jeer him out of his new way, or if that take not, by turning their old love into bitter wrath against him for playing the Apostate, and leaving him so. Or if yet he will not be stopt in his way, then he hath his daubing Preachers, (still like Iobs messengers the last the worst) who with their soul-flattering, or rather murder∣ing doctrine shall go about to heal his wound slightly. Now as ever you desire to get out of Satans bondage, have a care of all these, harden thy self against the entreaties of carnal friends and relations. Resolve, that if thy children should hang about thy Page  224 knees to keep thee from Christ, thou wilt throw them away. If thy father and mother should lie prostrate at thy foot, rather then not go to Christ, to go over their very backs to him. Ne∣ver can we part with their love upon such advantageous termes as these. And for thy brethren in iniquity, I hope thou doest not mean to stay while thou hast their good will, then even ask the devils also. Heaven is but little worth if thou hast not a heart to despise a little shame, and beare a few frumps from pro∣phane Ishmaels for thy hopes of it. Let them spit on thy face, Christ will wipe it off; let them laugh so thou winnest. If they follow not thy example before they die, the shame will be their own; God himself shall spit it on their face before men and An∣gels, and then kick them into hell. And lastly, scape but the snare of those flatterers, who use their tongues only to lick sin∣ners consciences whole with their placentia's soothing doctrine, and thou art faire for a Christ; ask not counsel of them, they may go about to give you ease, but all those stitches with which they sowe up thy wounds, must be ripp't open, or thou diest for it.

[ 3] Thirdly, Satan labours to while off the sinner with delayes. Floating, flitting thoughts of repenting he feares not, he can give sinners leave to talk what they will do; so he can beg time, and by his Art keep such thoughts from coming to a head, and ripening into a present resolution; few are in hell but thought of repenting; but Satan so handled the matter, that they could ne∣ver pitch upon the time in earnest when to do it. If ever thou meanest to get out of his clutches, flie out of his doors, and run for thy life, whereever this warning findes thee stay not, though in the midst of thy joyes, with which thy lusts entertain thee: As the paper which came to Brentius, (from that Senatour his dear friend) took him at supper with his wife and children, and bade him flee citò, citiùs, citissimè; which he did, leaving his dear company and sweet cheere; so do thou or else thou mayest re∣pent thy stay when 'tis too late. A vision charged the wise men to go back another way, and not so much as see Herod, though he had charged them otherwise. O go not back, drunkard, to thy good fellows; adulterer to thy Queanes; covetous wretch, to thy usury and unlawful gaine: turne another way, and gra∣tifie not the devil a moment. The command saith, now re¦pent; Page  225 the Imperative hath no future tense. God saith, To day, while it is to day: The devil saith, To morrow; which wilt thou obey, God or him? Thou sayest, thou meanest at last to do it, then why not now? Wilt thou stand with God for a day or two, huckle with him for a penny? Heaven is not such a hard pennyworth, but thou mayest come up to his termes: And which is the morrow thou meanest? thou hast but a day in thy life for ought thou knowest, where then canst thou find a morrow for repentance? but shouldest thou have as many dayes to come is Methuselah lived, yet know, sin is hereditary, and such sort of diseases grow more upon us with our years. 'Tis with long accustomed sinners, as with those who have sate long under a Government, they rather like to be as they are, (though but ill on it) then think of a change, or like those who in a journey have gone out of their way all the day, will rather take any new way, overhedge and ditch, then think of going so far back to be set right.

Fourthly, Satan labours to comprimise the businesse, and bring it to a composition between him and Christ: when conscience will not be pacified, then Satan for quiets sake will yield to some∣thing, as Pharaoh with Moses: after much ado he is willing they should go, Exod. 8.28. And Pharaoh said, I will let you go, that you may sacrifice to the Lord your God in the wildernesse. But then comes in his caution, only you shall not go very farre away. Thus Satan will yield the sinner may pray, and heare the Word, and make a goodly Profession, so he doth not go very far, but that he may have him again at night. If God hath the mattins, he looks for the vigils, and thus he is content the day should be divided. Doth conscience presse a reformation and change of the sinners course, rather then faile, he'll grant that also: yet as Pharaoh when he yielded they should go, he meant their little ones should stay behinde as a pledge for those that went, Exod. 10.11. So Satan must have some one sin that must be spared, and no matter though it be a little one. Now if ever you would get out of the devils rule, make no composition with him. Christ will be King or no King. Not a hoofe must be left behinde, or any thing which may make an errand for thee afterwards to re∣turn. Take therefore thy everlasting farewel of every sin, as to Page  226 the sincere and fixt purpose of thy heart, or thou doest no∣thing. Paul joynes his faith and his purpose togethes, 2 Tim. 3.10. not the one without the other. At the promulgation of the Law in Sinai, God did, as it were, give Israel the oath of Allegiance to him; then he told them what law he would rule them by, and they gave their consent: this was the espousal which God puts them in minde of, Jerem. 2. in which they were solemnly married together, as King and subjects. Now mark, before God would do this, he will have them out of E∣gypt. They could not obey his lawes, and Pharaoh's idolatrous customes also, and therefore he will have them out, before he solemnly espouseth them to be a Nation peculiarly his. Thou must be a widow before Christ marry thee, he will not lie by the side of anothers wife. O that it were come to this! then the match would soon be made between Christ and thee. Let me ask thee, poor soul, hast thou seriously considered who Christ is, and what his sweet Government is? and couldest thou finde in thy heart (out of an inward abhorrency of sin and Satan, and a liking to Christ) to renounce sin and Satan, and choose Christ for thy Lord? Doth thy soule say as Rebecca, I will go, if I could tell how to get to him. But alas, I am here a poore prisoner, I cannot shake off my fetters, and set my self at liber∣ty to come unto Christ. Well, poor soul, canst thou groan heartily under thy bondage? then for thy comfort know, thy deliverance is at the door; he that heard the cry of Israel in Egypt, will hear thine also, yea, come and save thee out of the hands of thy lusts. He will not, as some, who entangle thy af∣fections by making love to thee, and then give over the suit, and come at thee no more. If Christ has won thy heart, he'll be true to thee, and be at all the cost to bring thee out of thy pri∣son-house also, yea, take the paines to come for thee himselfe, and bring with him these wedding-garments in which he will carry thee from thy prison to his Fathers house with joy, where thou shalt live not only as a subject under his Law, but as a Bride in the bosome of his love, and what can be added to thy happi∣nesse more? when thy Prince is thy husband, and that such a Prince to whom all other are vassals, even the Prince of the world himself; and yet so gracious, that his Majesty hinders not his familiar converse with thee a poor creature, but addes to Page  227 the condescent thereof, therefore God chooseth to mixe names of greatnesse and relation together; the one to sweeten the o∣ther: Thy Maker is thy husband, thy Redeemer the Holy One of Israel. The God of the whole earth shall he be called, Isa. 54.5. And to usher in those promises with titles of greatest dread and terrour to the creature, that hold forth the greatest condescensi∣ons of love; How can God stoop lower then to come and dwell with a poor humble soule? which is more, then if he had said such a one should dwell with him; for a beggar to live at Court is not so much as the King to dwell with him in this cottage. Yet this promise is usher'd in with the most magnificent titles; Thus saith the high and lofty one, that inhabits eternity, whose Name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, Isa. 57.15. and why such ti∣tles? but to take away the feares, which his Saints are prone to take up from them. Will the high and lofty One, (saith the humble soule) look on me a poor worme? will the Holy God come near such an unclean creature, (saith the contrite one?) Isaiah himself cried he was undone at the sight of God, and this attribute proclaim'd before him, Isa. 6. Now God prefixeth these, that the creature may know his Majesty and holinesse, which seems so terrible to us, are no prejudice to his love; yea, so gracious a Prince is thy husband, that he delights rather his Saints should call him by names of love, then state. Thou shalt call me Ishi, and shalt no more call me Baali, Hos. 2.16. that is, my Husband, not my Lord.

SECT. IV.

The second point follows.* Ignorance above other sins enslaves a soule to Satan, a knowing man may be his slave, but an ignorant one can be no other. Knowledge doth not make the heart good, but it is impossible that without knowledge it should be good. There are some sins which an ignorant person cannot commit, there are more which he cannot but commit: Knowledge is the Key, Luke 11.52. Christ the door, John 15. Christ opens Heaven, Knowledge opens Christ. In three particulars the Point will appear more fully.

Page  228First, ignorance opens a doore for sinne to enter.

Secondly, as ignorance lets sin in, so it locks it up in the soule, and the soule in it.

Thirdly, as it locks it up, so it shuts all meanes of help out.

[ 1] First, Ignorance opens the door for Satan to enter in with his troops of lusts; where the watch is blinde, the City is soon taken: an ignorant man sins, and like drunken Lot, he knowes not when the tempter comes, nor when he goes: he is like a man that walks in his sleep, knowes not where he is, nor what he does. Father, forgive them, (said Christ) they know not what they do. The Apostle, 1 Cor. 15. having reproved the sen∣suality of some, verse 32. who made the consideration of death, by which others are awed from sinne, a provocative to sinne, Let us eat and drink for to morrow we shall die, he gives an account of this absurd reasoning; All have not the knowledge of God. An ignorant person is a man in shape, and a beast in heart. There is no knowledge in the land, saith the Prophet, Hosea 4.2: and see what a regiment followes this blinde Captain, swearing; lying, killing, stealing, and what not? We reade, 2 Tim. 3.5. of some laden with sins; here are trees full of bitter fruit, and what dung shall we finde at the root, that makes them so fruit∣full but ignorance? silly women, and such who never come to the knowledge of the truth.

[ 2] Secondly, ignorance as it lets sin in, so it locks it up, and the soule in it, such a one lies in Satans inner dungeon, where no light of conviction comes, darknesse inclines to sleep, a blinde minde and a drowsie conscience go together. When the storme arose, the mariners who were awake fell a praying to their God; but the sleeper feares nothing. Ignorance layes the soule asleep under the hatches of stupidity. God hath planted in the beast a natural feare of that which threatens hurt to it. Go to thrust a beast into a pit, and it hangs back, nature shewes its abhorrency. Man being of a nobler nature, and subject to more dangers, God hath set a double guard on him, as a natural feare of danger, so a natural shame that covers the face at the doing of any unworthy action. Now an ignorant man hath slipt from both these his Keepers: he sins and blusheth not, because he knowes not his guilt: he wants that Magistrate within, which should put him to shame; neither is he afraid, because he knowes not his danger; Page  229 and therefore he playes with his sin; as the childe with the waves, that by and by will swallow him up. Conscience is Gods alarm to call the sinner up; It doth not alwayes ring in his eare that hath knowledge, being usually set by God to go off at some special houre; when God is speaking in an Ordi∣nance, or striking in a Providence; but in an ignorant soule, this is silent. The Clock cannot go when the weights are taken off; Conscience is only a witnesse to what it knows.

[ 3] Thirdly, ignorance shuts out the means of recovery. Friends and Ministers, yea, Christ himself stands without, and cannot help the creature, as such threatenings and promises, all of no use; he feares not the one, he desires not the other, because he knows neither: Heaven-way cannot be found in the dark, and there∣fore the first thing God doth, is to spring in with a light, and let the creature know where he is, and what the way is to get out of his prison-house, without which all attempts to escape are in vain. There is some shimmering light in all, Non dantur purae tenebrae, I think, is good Divinity as well as Philosophy: and this night-light may discover many sins, produce inward prickings of conscience for them, yea, stir up the creature to step aside, rather then drown in such broad waters. There are some sins so cruel and costly, that the most prostrate soul may in time be weary of their service for low ends: but what will all this come to, if the creature be not acquainted with Christ the true way to God, faith and repentance the only way to Christ? such a one after all this busle, in stead of making an escape from Satan, will run full into his mouth another way. There are some wayes, which at first seem right to the travel∣ler; yet winde about so insensibly, that when a man hath gone far, and thinks himself near home, he is carried back to the place from whence he set forth. This will befall every soule ignorant of Christ, and the way of life through him; after many yeares travel, as they think, towards heaven by their good meanings, blinde devotions and reformation, when they shall expect to be within sight of heaven, they shall finde themselves even where they were at first, as very slaves to Satan as ever.

[Ʋse 1] This speaks to you that are Parents, see what need you have of instructing your children, and training them up betimes in the nurture and admonition of the Lord. Till these Page  230 chaines of darknesse be knockt off their mindes, there is no pos∣sibility of getting them out of the devils prison; he hath no such tame slave as the ignorant soul: such a one goes before Satan (as the silly sheep before the butcher) and knows not who he is, nor whither he carries him; and can you see the devil driving your children to the shambles and not labour to rescue them out of his hands? Bloody parents you are, that can thus harden your bowells against your own flesh. Now the more to provoke you to your duty, take these considera∣tions.

1. Your relation obligeth you to take care of their precious soules. 'Tis the soul is the child rather then the body: and there∣fore in Scripture put for the whole man. Abraham and Lot went forth with all the souls they had gotton in Haran, Gen. 12. so All the souls that came with Jacob into Egypt, that is, all the persons. The body is but the sheath; and if one should leave his sword with you to be kept safely for him, would you throw away the blade, and onely preserve the scabbard? And yet parents do commonly judge of their care and love to their children by their providing for the outward man, by their breed∣ing, that teaching them how to live like men (as they say) when they are dead and gone, and comport themselves to their civil place and rank in the world, These things in∣deed are commendable, but is not the most weighty businesse of all forgotten in the meane time, while no endeavour is u∣sed that they may live as Christians, and know how to carry themselves in duty to God and man as such? and can they do this without the knowledge of the holy rule they are to walk by? I am sure David knew no means effectual without this, and therefore propounds the question, Wherewithal shall a young man cleanse his way? and he resolves it in the next words, By taking heed thereto according to thy word, Psal. 119.9. And how shall they compare their way and the Word together, if not instructed? our children are not borne with Bibles in their heads or hearts. And who ought to be the instructer if not the parent? yea, who will do it with such natural affection? As I have heard sometimes a mother say in other respects, Who can take such pains with my childe, and be so careful as my self that am its Mother? Bloody parents then they are who acquaint not their Page  231 children with God or his Word; what do they but put them under a necessity of perishing, if God stirre not up some to shew more mercy then themselves to them. Is it any wonder to hear that ship to be sunk, or dasht upon the rock, which was put to sea without card or compasse? no more is it, they should in∣gulph themselves in sin and perdition, that are thrust forth into the world (which is a sea of temptation) without the knowledge of God or their duty to him. In the fear of God think of it pa∣rents: your children have souls, and these God set you to watch over; It will be a poor account at the last day, if you can only say, Lord, here are my children. I bred them compleat Gen∣tlemen, left them rich and wealthy. The rust of that silver you left them will witnesse your folly and sinne, that you would do so much for that which rusts, and nothing for the enriching their mindes with the knowledge of God, which would have endured for ever; happy if you had left them lesse money and more knowledge.

2. Consider it hath ever been the Saints practice to instruct and teach their children the way of God. David we finde dropping instruction into his sonne Solomon, 1 Chron. 28.9. Know thou the God of thy Father, and serve him with a perfect heart, and with a willing minde. Though a King, he did not put it off to his Chaplins, but whetted it on him with his own lips. Neither was his Queen Bathsheba forgetful of her duty, her gracious counsel is upon record, Prov. 31. and that she may do it with the more seriousnesse and solemnity, we finde her stirring up her motherly bowels, to let her sonne see, that she fetcht her words deep, even from her heart. What my son! and what the sonne of my womb! and what the sonne of my vows? Ver. 2. Indeed that counsel is most like to go to the heart, which comes from thence. Parents know not what impression such melting expressions of their love mingled with their instructions leave on their children. God bids draw forth our souls to the hungry, that is more then draw our purse, which may be done, and the heart hard and churlish. Thus we should draw forth our souls with our instructions. What need I tell of Timothy's Mother and Grandmother who acquainted him with the Scri∣pture from his youth? And truly I think, that man calls in question his own Saintship, that takes no care to acquaint his Page  232 childe with God, and the way that leads to him. I have known some, that though prophane themselves, have been very solicitous, their children should have good education; but never knew I a Saint that was regardlesse whether his childe knew God or not.

3. It is an act of great unrighteousnesse not to instruct our children. We read of some that hold the truth in unrighteous∣nesse: among others those Parents do it, that lock up the know∣ledge of these saving truths from their children, which God hath imparted to themselves. There is a double unrighteousnesse in it.

First they are unrighteous to their children, who may lay as much claime to their care of instructing them, as to their labour and industry in laying up a temporal estate for them. If he should do unrighteously with his childe, that should not endeavour to provide for his outward maintenance, or having gathered an estate, should lock it up, and deny his childe necessaries, then much more he that lives in ignorance of God, whereby he renders himself incapable of providing for his childes soul; but most of all, he that having gather'd a stock of knowledge, yet hides it from his childe.

Secondly, they are unrighteous to God.

First, in that they keep that talent in their own hands which was given to be paid out to their children. When God re∣veal'd himself to Abraham, he had respect to Abraham's children, and therefore we finde God promising himself this at Abraham's hands, upon which he imparts his minde to him concerning his purpose of destroying Sodom; Shall I hide from Abraham (saith God) that thing Which I do? I know that he will command his children, and his houshold after him, and they shall keep the way of the Lord, Gen. 18.17, 19. The Church began at first in a fa∣mily, and was preserv'd by the godly care of Parents in in∣structing their children and houshold in the truths of God, whereby the knowledge of God was transmitted from genera∣tion to generation; and though now the Church is not confi∣ned to such strait limits, yet every private family is as a little nursery to the Church; if the nursery be not carefully planted, the Orchard will soon decay. O could you be wil∣ling, Christians, that your children when you are laid in the dust, should be turn'd into the degenerate plant of a strange vine; Page  233 and prove a generation that do not know God? Atheisme needs not be planted, you do enough to make your children such, if you do not endeavour to plant Religion in their mindes. The very neglect of the Gardner to sowe and dresse his garden, gives advantage enough to the weeds to come up. This is the difference between Religion and Atheisme, Religion doth not grow without planting, but will die even where it is planted without watering. Atheisme, irreligion, and profanenesse are weeds will grow without setting, but they will not die with∣out plucking up, all care and means little enough to stub them up. And therefore you that are Parents, and do not teach your children, deale the more unrighteously with God, because you neglect the best season in their whole life for planting in them the knowledge of God, and plucking up the contrary weeds of atheisme and irreligion. Young weeds come up with most ease, simple ignorance in youth becomes wilful ignorance, yea, impudence in age, you will not instruct them when young, and they will scorne their Ministers should when they are old.

[ 2] Secondly, you deale unrighteously with God, that traine not up your children in the knowledge of God, because your chil∣dren, if you be Christian Parents are Gods children; they stand in a foederal relation to him, which the children of others do not; and shall Gods children be nurtured with the devils edu∣cation? Ignorance is that which he blindes the mindes of the children of disobedience withal. Shall Godschildren have no better breeding? The children of a Jew God made account were borne to him; Thy sons and daughters whom thou hast borne to me, Ezek. 16.20. God had by the Covenant which he made with that people, married them unto himself, and therefore as the wife bears her children to her husband, (they are his children) so God calls the children of the Jews his, and complains of it as an horrible wickednesse in them, that they should not bring them up as his: but offer them up to Molech, They have slain my children, (saith God) v. 21. And are not the children of a Christian his children as well as the Jewes were? hath God recall'd or altered the first Covenant, and cut off the entaile; and darest thou slay not only thy children, but the Lords also? and is not ignorance that bloody knife that doth it? Page  234My people are destroyed for lack of knowledge, Hosea 4.6. Do you not tremble to offer them not to Molech, but the devil, whom before you had given up to God, when you brought them to that solemn ordinance of Baptisme, and there desired be∣fore God and man that they might become Covenant-servants to the Lord? and hast thou bound them to him, and never teach them, either who their Lord and Master is, or what their duty is as his servants? of thy own mouth God will condemn thee.

[ 4] Fourthly, consider you who are Parents, that by not instruct∣ing your children, you entitle your selves to all the sins they shall commit to their death. We may sin by a proxy, and make anothers fact our own. Thou hast (saith God by Nathan to David concerning Ʋriah,) slaine him with the sword of the chil∣dren of Ammon, 2 Sam. 12.9. So thou mayest pierce Christ, and slay him over and over with the bloody sword of thy wicked children▪ if thou beest not the more careful to train them up in the feare of God: There might be something said for that Hea∣then, who when the Scholar abused him, fell upon the Master and struck him. Indeed 'tis possible he might be in the most fault. When the childe breaks the Sabbath, it is his sin; but more the fathers, if he never taught him what the command of God was. And if the Parent be accessary to the sin of the childe, it will be hard for him to escape a Partnership, yea, a Precedency in the punishment. O what a sad greeting will such have of their children at the great day! will they not then ac∣cuse you to be the murderers of their precious soules, and lay their blood at your door, cursing you to your face that taught them no better? But grant, that by the interposition of thy time∣ly repentance, thou securest thy soule from the judgement of that day; yet God can scourge thee here for the neglect of thy duty to them. How oft do we see children become heavy cros∣ses to such Parents? It is just that they should not know their duty to thee, who didst not teach them their duty to God; or if thou shouldest not live so long to see this, yet sure thou canst not but go in sorrow to thy grave, to leave children behind thee that are on their way to hell. Some think, that Lots lingring so long in Sodom, was his loathnesse to leave his sons in law be∣hinde him, to perish in the flames. No doubt (good man) it Page  235 was very grievous to him, and this might make him stay plead∣ing with them, till the Angel pull'd him away. And certainly nothing makes holy Parents more loath to be gone out of this Sodomitical world, then a desire to see their children out of the reach of that fire, (before they go) that God will rain upon the heads of sinners. You know not how soon the messenger may come to pluck you hence; do your best while you are among them to win them home to God.

[Ʋse. 2] To the Ministers of the Gospel. Let this stir up your bowels of compassion towards those many ignorant soules in your respective Congregations, who know not the right hand from the left. This, this is the great destroyer of the countrey, which Ministers should come forth against with all their care and strength. More are swept to hell with this plague of spi∣ritual darknesse then any other. Where the light of knowledge and conviction is, there commonly is a sense and pain that ac∣companies the sinner when he doth evil, which forceth some now and then to enquire for a Physician, and come in the distresse of their spirits to their Minister or others for counsel, but the ignorant soul feels no such smart; if the Minister stay till he sends for him to instruct him, he may sooner hear the bell go for him, then any messenger come for him; you must seek them out, and not expect that they will come to you. These are a sort of people that are afraid more of their remedy, then their dis∣ease, and study more to hide their ignorance, then how they may have it cured, which should make us pity them the more, be∣cause they can pity themselves so little. I confesse, it is no small unhappinesse to some of us, who have to do with a multi∣tude, that we have neither time nor strength to make our addres∣ses to every particular person in our Congregations, and attend on them as their needs require, and yet cannot well satisfie our consciences otherwise. But let us look to it, that though we cannot do to the height of what we would, we be not found wanting in what we may. Let not the difficulty of our Province make us like some, who when they see they have more work up∣on their hands then they can well dispatch, grow sick of it, and sit down out of a lazy despondency, and do just nothing. He that hath a great house running to ruine, and but a small purse; 'tis better for him to repair now a little, and then a little Page  236 then let all fall down, because he cannot do it all at once. Many Ministers may complain of their Predecessours, that they left them their people more out of repair then their houses, and this makes the work great indeed. As the Jewes, who were to re∣vive the stones out of the heaps of rubbish, before they could build the wall, yet it went up, because the people had a minde to work. Nehem. 4. O if once our hearts were but fill'd with zeal for God, and compassion to our peoples souls, we would up and be doing, though we could but lay a brick a day, and God would be with us. May be you who finde a people rude and sottishly ignorant, like stones in the quarry, and trees un∣fell'd, shall not bring the work to such perfection in your dayes as you desire; yet as David did for Solomon, thou mayest by thy paines in teaching and instructing them, prepare materi∣als for another who shall rear the Temple. Its very ordinary for one Minister to enter into the labours of another; to reap those by a work of Conversion, in whom a former Minister hath cast the seed of knowledge and conviction: And when God comes to reckon with his Workmen, the Plough-man and Sower shall have his penny, as well as the Harvest-man and Reaper. O its a blessed thing to be (as Job saith he was,) eyes to the blinde, much more to blinde soules; such are the Ministers. God himself calls Pastours after his own heart, that feed his people with knowledge and understanding, Jer. 3.15. But wo to those that are accessary to their peoples ignorance. Now a Minister may be accessary to the ignorance of his people,

[ 1] First, by his own ignorance. Knowledge is so fundamental to the work and calling of a Minister, that he cannot be one without it. Because thou hast rejected knowledge, I will also re∣ject thee, that thou shalt be no Priest to me: seeing thou hast for∣gotten the Law of thy God, I will also forget thy children, Hos. 4.6. The want of knowledge in a Minister is such a defect, as cannot be supplied by any thing else; be he never so meek, pa∣tient, bountiful, unblameable, if he hath not skill to divide the Word aright, he is not cut out for a Minister. Every thing is good, as its good for the end it is appointed to; a knife, though it had a haft of diamonds, yet if it will not cut 'tis no knife. A bell, if not sound, is no bell. The great work of a Minister is to teach others, his lips are to preserve knowledge, he should be as Page  237 conversant in the things of God, as others in their particular trades. Ministers are called Lights; if the light then be dark∣nesse, how great is the darknesse of that people like to be? I know these stars in Christs hands are not all of the same magni∣tude; there is a greater glory of gifts and graces shines in some then others; yet so much light is necessary to every Minister, as was in the star the wise men saw at Christs birth, to be able out of the Word to direct sinners the safe and true way to Christ and salvation. O Sirs, it is a sad way of getting a living by killing of men, as some unskilful Physicians do; but much more to get a temporal livelihood by ruining souls, through our ignorance. He is a cruel man to the poor Passengers, who will undertake to be Pilot, when he never so much as learn't his Com∣passe.

[ 2] Secondly, by his negligence. Its all one if the Nurse hath no milk in her breasts, or having, drawes it not forth to her childe. There is a wo to the Idol-shepherd, Zech. 11. such as have mouthes, but speak not; lips, but not to feed the people with knowledge. It shall be the peoples sin, if they feed not when bread is before them, but wo to us if we give them not meat in due season. O Sirs, what shall we say to our Lord that trusts us, if those abilities which he hath given us as market-money to buy bread for our people, be found wrapt up in a napkin of sloth? if that time wherein we should have been teaching and instruct∣ing them, shall appear to be wasted in our pleasures, or em∣ployed about our carnal profits. That servant shall have but a sad welcome of his Master when he comes home, that shall be found out of the way with the Key, and the family starving in the mean time for want of provision.

[ 3] Thirdly, by his unedifying preaching, when he preacheth un∣sound doctrine, which doth not perfect the understanding, but corrupt it. Better he did leave them in simple ignorance, then colour their mindes with a false die; or when that he preacheth is frothy and flashy, no more fit to feed their soules, then husks the Prodigals belly, which when they know they are little the wiser for their soules good. Or when his discourses are so high flown, that the poor people stand gazing, as those who have lost the sight of their Preacher, and at the end of the Sermon can∣not tell what he would have. Or those who preach only truths, Page  230 that are for the higher forme of Professours, who have their senses well exercised, excellent may be for the building up three or foure eminent Saints in the Congregation; but in the mean time, the weak ones in the family, (who should indeed chiefly be thought on, because least able to guide themselves, or carve for themselves) these are forgotten. He sure is an unwise build∣er, that makes a Scaffold as high as Pauls steeple, when his work is at the bottom, and he is to lay the foundation, whereas the Scaffold should rise as the building goes up. So Paul advan∣ceth in his doctrine, as his hearers do in knowledge; Heb. 6.1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection. Let us. It is well indeed when the people can keep pace with the Preacher, To preach truths and notions above the hearers capacity, is like a Nurse, that should go to feed the childe with a spoon too big to go into its mouth. We may by such preaching please our selves, and some of higher attainments, but what shall poor ignorant ones do in the mean time. He is the faithful steward that considers both. The Preacher is (as Paul saith of himself) a debt or both to the Greek and to the Barbarian, to the wise and to the unwise, Rom. 1.14. to prepare truths suitable to the degree of his hearers. Let the wise have their portion, but let them be patient to see the weak∣er in the family served also.

[ 4] Fourthly, a Minister may be accessary to the ignorance of his people, when through the scandal of his life he prejudiced his doctrine, as a Cook, who by his nastiness makes others afraid to eat what comes out of his foule fingers; Or when through his su∣percilious carriage, his poor people dare not come to him. He that will do any good in the Ministers calling, must be as careful as the Fisher, that he doth nothing to scare soules away from him, but all to allure and invite, that they may be toll'd within the com∣passe of his net.

[Ʋse. 3] Is the ignorant soul such a slave to Satan? Let this stirre you up that are ignorant from your seats of sloth, whereon like the blinde Egyptians you sit in darknesse, speedily come out of this darknesse, or resolve to go down to utter darknesse. The cover∣ing of Hamans face did tell him, that he should not stay in the Kings presence. If thou livest in ignorance, it shews thou art Page  231 in Gods black bill; he puts this cover before their eyes in wrath, whom he means to turne off into hell, 2 Cor. 4. If our Gospel be hid, it is to those that perish. In one place sinners are threatened, they shall die without knowledge; in another place,*they shall die in their sinnes, John 8. He indeed that dies without knowledge, dies in his sinnes: and what more fearful doome can the great God passe upon a creature then this? better die in a prison, die in a ditch, then die in ones sinnes. It thou die in thy sinnes, thou shalt rise in thy sinnes: as thou fallest asleep in the dust, so thou awakest in the morning of the resurrection; if an ignorant Christlesse wretch, as such thou shalt be araigned and judged. That God whom now sinners bid depart from them, will then be worth their acquaintance (themselves being Judges;) but alas! then he will throw their own words in their teeth, and bid them depart from him, he desires not the knowledge of them. O sin∣ners, you shall see at last, God can better be without your com∣pany in heaven, then you could without his knowledge on earth: Yet, yet 'tis day, draw your curtains, and behold Christ shining upon your face with Gospel-light; hear wisdome crying in the streets, and Christ piping under your window in the voice of his Spirit and Messengers,*How long will ye simple ones love simpli∣city, and fools hate knowledge? Turne you at my reproof; behold, I will pour out my Spirit unto you, and make known my words unto you. What can you say (sinners) for your sottish ignorance? Where is your cloak for this sinne? the time hath been when the Word of the Lord was precious, and there was no open visi∣on, not a Bible to be found in town or Countrey; when the tree of knowledge was forbidden fruit, and none might taste thereof without licence from the Pope; happy he that could get a leaf or two of the Testament into a corner, afraid to tell the wife of his bosome. O how sweet were these waters, when they were forced to steal them? but you have the Word, or may in your houses; you have those that open them every Sab∣bath in your Assemblies, many of you at least have the offers of your Ministers to take any paines with you in private, passionate∣ly beseeching you to pitie your souls, and receive instruction: yea, 'tis the lamentation they generally take up, you will not come unto them that you may receive light. How long may a poor Minister sit in his study, before any of the ignorant sort will Page  240 come upon such an errand? Lawyers have their Clients, and Physicians their Patients: these are sought after, and call'd up at midnight for counsel: but alas! the soule, which is more worth then raiment and body too, that is neglected, and the Minister seldom thought on, till both these be sent away. Per∣haps when the Physician gives them over for dead, then we must come and close up those eyes with comfort, which were never opened to see Christ in his truth, or be counted cruel, be∣cause we will not sprinkle them with this holy water, and anoint them for the Kingdome of Heaven, though they know not a step of the way which leads to it. Ah, poor wretches! what comfort would you have us speak to those, to whom God him∣self speaks terrour? Is heaven ours to give to whom we please? or is it in our power to alter the lawes of the most High, and save those whom he condemns? Do you not remember the curse that is to fall upon his head, that maketh the blinde to wander out of the way? Deut. 27.18. what curse then would be our portion, if we should confirm such blinde soules, that are quite out of the way to heaven, encouraging you to go on and expect to reach heaven at last, when God knows your feet stand in those paths that lead to eternal death? No, 'tis writ∣ten, we cannot, and God will not reverse it; you may reade your very names among those damned soules which Christ comes in flaming fire to take vengeance on, who the Apostle tells us are such, that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.8. And therefore in the feare of God, let this provoke you, of what age or sexe, rank or condition soever in the world, to labour for the saving knowledge of God in Christ, whom to know is life eternal. Are you young? Enquire after God betimes, while your parts are fresh, and memory strong, be∣fore the throng of worldly cares divert you, or lusts of youth debauch you. The feet of those lusts which have buried milli∣ons of others in perdition, stand ready to carry you the same way, if preventing grace come not and deliver you out of their hands, by seasoning your mindes with the knowledge of God. This morning-draught may prevent thy being infected with the ill savours thou mayest receive from the corrupt examples of o∣thers. Nay, how long thy stay may be in the world thou know∣est not, see whether thou canst not finde graves of thy length in Page  241 the burial place; and if thou shouldest die ignorant of God and his Law, what would then become of thee? The small brush and the old logs, young sinners, and those that are withered with age meet and burn together. Or if thou shouldest stay a while longer here, may be because thou wilt not learn now, God will not teach thee then: Or if thou shouldest in thy old age get acquaintance with God, yet 'tis sad to be sowing thy seed, when thou shouldest be reaping thy sheaves, learning to know God, when thou mightest be comforting thy self from the old acquaintance thou hast enjoyed with him. Are you old and igno∣rant? Alas, poor creatures! your life in the socket, and this candle of the Lord not set up and lighted in your understanding? your body bowing to the dust, and nature tolling the passing bell, as it were, and you (like one going into the dark) know not whither death will lead you or leave you. 'Tis like the in∣firmities of age, make you wish your bones were even laid at rest in the grave: but if you should dye in this condition, your poor soules would even wish they were here again with their old burdens on their back; aches and diseases of old age are grievous, but damned soules would thank God, if he would blesse them with such a heaven, as to lie in these paines to escape the torments of the other: O bethink you before you go hence; the lesse time you have, the more diligence you must use to gain knowledge; we need not be earnest, (one would think) to bid the poor prisoner learne his book, that cannot reade, when he knows he shall be hang'd if he read not his neck-verse. 'Tis not indeed the bare knowing the truths of the Gospel, saves; but the grosse ignorance of them to be sure will damn soules. Are you poor? It is not your poverty is your sin or misery, but your ignorance where the true treasure lies. Were you Gods poor, rich in knowledge and faith, you were happy, Eccles. 4.13. Better is a poor and wise childe, then a foolish King, who will no more be admonish't; yea, so happy, that did the Princes of the world understand themselves aright, they would wish them∣selves in your clothes, how ragged soever they are, rather then be in their own robes; there are better making for you in heaven which you shall put on, when theirs shall be pull'd off to their shame: It will not then trouble you that you were, while in the world, poor; but it will torment them that they were so rich and Page  242 great, and so poore to God and beggarly in their soules.

Are you rich? Labour for the knowledge of the most high. Solomon had more of the worlds treasure then a thousand of you have, and yet we finde him hard at prayer, tugging with God for knowledge, 1 Chron. 1.10. All these outward enjoyments are but vaginae bonorum, as afflictions are vaginae malorum. I am afraid many men think themselves priviledged by their worldly greatnesse from this duty, as if God were bound to save them, because rich. Alas, Sirs, there are not so many of you like to come there. I must confesse, it would make one tremble to think what a small number those among the great ones that shall be saved, are summed up into. Not many great, not many rich; Why so few saved? Because so few have saving knowledge. O the Atheisme, the ignorance, the sottish barbarisme that is to be found even in those that the world applaud, and even worship because of their lands and estates, who yet are not able to give any account of their faith? A poore leather-coat Christian will shame and catechize a hundred of them. If heaven were to be purchased with house and lands, then these would carry it a∣way from the poore Disciples of Jesus Christ, they have their hundreds and thousands ly by them for a purchase alwayes, but this money is not currant in heavens exchange. This is life eternall, to know thee, and Jesus Christ, whom thou hast sent.

[Quest.] But how may an ignorant soule attaine to knowledge?

[Answ.] First, Be deeply affected with the ignorance. Some are blind, as La•dicea, and know it not. Rev. 3.17. As Ignorance blinds the minde, so pride is a blind before their ignorance, that they know it not. These have such a high opinion of themselves, that they take it ill any should suspect them as such; these of all men are most out of the way, to knowledge they are too good to learne of man as they think, and too bad to be taught of God. The gate into Christs Schoole is low, and these cannot stoop. The Master himselfe is so humble and lowly, that he will not teach a proud Scholar. Therefore first become a foole in thy owne eye. A wiser man then thy selfe hath confessed as much, Prov. 30.2, 3. I am more brutish then any man, and have not the un∣derstanding of a man. I neither learned wisdome, nor have the know∣ledge of the Holy. When thou art come to thy selfe to owne and blush at the brutish ignorance of thy minde, thou art fit to Page  243 be admitted into Christs School. If they be ashamed, then shew them the patterne of the house, Ezek. 43.10.

[ 2] Secondly, be faithful with that little knowledge thou hast. Art thou convinced this is a sinne, and that is a duty? Fol∣low the light close, you know not what this little may grow to; We use to set up our children with a little stock at first, and as they use it, so we adde. The Kingdome of God comes of small beginnings. God complains of Israel, they were bru∣tish in their knowledge, Jer. 10.14. he doth not say brutish in their ignorance, had they sinned because they did not know better, this would have excused à tanto, but they did that which was brutish and unreasonable, as their worshiping graven images notwithstanding they knew to the contrary. That man shall not excel in knowledge who prostitutes it to sinne, Job 36.12. If they obey not, they shall perish by the sword, and shall die without knowledge. A candle pent up close in a dark lanthorn, swailes out apace: and so doth light shut up in the conscience, and not suffered to come forth in the con∣versation. Those Heathens that are charged for holding the truth in unrighteousnesse, Rom. 1.18. the next news you hear of them is, that they became vain in their imaginations, and their foolish heart was darkned, ver. 21.

[ 3] Thirdly, ply the throne of grace. Bene orasse est bene stu∣duisse; he is the best student in divinity, that studies most up∣on his knee. Knowledge is a divine gift, all light is from heaven. God is the Father of light, and prayer puts the soule under the pupillage of God. If any one lack wisdom, let him ask it of God. This is more then naked knowledge, wisdome how to use it. Study may make one a great Scholar in the Scri∣ptures, but prayer makes a wise Christian, as it obtains sancti∣fied knowledge, without which it is no perfect gift, but 〈 in non-Latin alphabet 〉, a gift and no gift. Pray then with an humble bold∣nesse, God gives it to all that ask, and that 〈 in non-Latin alphabet 〉, candidly, liberally; not like proud man who will rather put one to shame who is weak for his ignorance, then take the paines to teach him. Thy petition is very pleasing to God. Remember how Solomon sped upon the like occasion, and promise thy self the same successe. Christs School is a free School; he denies none that come to him, so they will submit to the orders of the Page  244 School; and though all have not an answer in the same de∣gree of knowledge (it is not needful that all should be Solomons in knowledge, except all were to be Solomons in place) yet the meanest disciple that Christ sends forth shall be furnished with saving knowledge, enough to fit him for his admittance into heavens Academy. Thou shalt guide me with thy counsel, and after bring me to glory.

Fourthly, thou must bestow some time for thy diligent search after truth. Truth lies deep, and must be digged for. Since man was turned out of Paradise he can do nothing without labour, except sinne (this follows his hand indeed) but this treasure of knowledge calls for spade and Mattock. We are bid search the Scripture, and Dan. 12.4. Many shall runne to and fro, and knowledge shall be encreased; a Metaphor from Merchants, who bestirre themselves to get an estate, runne to and fro, first in one land, then in another, where-ever they hear of any thing to be got, thither they post, though to the ends of the earth: Thus must the soul runne from one duty to another, one while read, and anon meditate of what he hath read, then pray over his meditations, and aske counsel after all. What is the mean∣ing of this, and how understand you that? Non schola Epicuri fecit magnos viros sed contubernium. There is more light got sometimes by a short conference with the Preacher, then by his whole Sermon. Be sure thou compasse all the means for knowledge within the walk of thy endeavour. In this thy search for knowledge observe three things.

[ 1] First, the end thou proposest that it be pure and holy, not meer∣ly to know, as some do, who labour for knowledge, as many for estates, and when they have got it look on their notions, as they on their bags of money, but have not a heart to use their knowledge for their own or others good; this is a sore evil. Speculative knowledge like Rachel is faire, but barren. Not to be known and admired by others for thy stature in know∣ledge above thy Brethren, verily it is too base an end to aime at in seeking knowledge, especially such as is the knowledge of God and Christ. To see a Heathen study for knowledge in Philosophy, and then carry all his labour to this market, and think himself rewarded with obtaining the name for a wise man, is though base, yet more tolerable: but for one that knows God, Page  245 and what it is to enjoy him, for such a one to content himself with a blast or two of sorry mans vain breath, this is folly with a witnesse, look thou fliest higher in thy end then so. La∣bour for knowledge that thou mayest fear God whom thou knowest, thus David, Psal. 119.33. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end. The Word of God is called a light unto our feet, not to our tongues meerly to talk of, but feet to walk by; Endeavour for it, not that thou may'st spread thy own name, but celebrate Gods As David promi∣seth, when he understands the precepts of God, then he will talk of his wondrous works, he will trumpet the fame of them, and thereby awaken others to enquire after God.

[ 2] Secondly, when thy end is right set, then thou must be constant in thy endeavour after it. The mysteries of Christ are not learnt in a day. Then shall we know, if we follow on to know the Lord, Hos. 6.3. Some are in a good mood (may be) and they will look into the Bible, and read a chapter or two, and away they go for a week, and never practise it more; like some boyes if at School one day truant all the week after: is it any wonder such thrive not in knowledge? It is a good speech of Bernard, Tantum distat studium à lectione, quantum amicitia ab hospitio, socialis affectio à fortuit â salutatione. The study of the Word, and the reading of it differs as much, as the friendship of such who every day converse lovingly together, doth from the acquaintance one hath with a stranger at an Inne, or whom he salutes as he passeth by in the street. If you will get know∣ledge indeed, you must not onely salute the Word now and then, but walk with it, and enter into daily converse with it. The three men (who were indeed Angels) that stood by A∣braham, as he sat at his Tent-door, were reserved, and strange, till Abraham invited them into his Tent, and entertain'd them friendly; and then Christ who was one among them (as appears by the Name Jehovah given him in several verses, and also by what he promised he would do for Sarah, ver. 10. not what God would do, which if a created Angel he would) begins to discover himself to Abraham, and reveale his secrets to him. That soul above others shall be acquainted with the secrets of God in his Word, that doth not slightly read the Word, and as it were complement with it, at his tent-doore, Page  246 but desires more intimacy with it, and therefore entertaines it within his soul by frequent meditating of it. David compares the Word for sweetnesse to the honey and the honey-combe. Indeed it is so full, that at first reading some sweetnesse will now and then drop from it, but he that doth not presse it by medita∣tion, leaves the most behinde.

[ 3] Thirdly, Be sure thou takest the right order and method. Arts and Sciences have their rudiments, and also their more ab∣struse and deep notions; and sure the right end to begin at, is first to learn the principles: he (we say) is not like to make a good Scholar in the University, that never was good Grammar-Scholar. And they cannot be solid Christians, that are not instructed in the grounds of Christianity. The want of this is the cause why many are so unstedfast. First, of this way and then of that, blown like glasses into any shape, as false Teachers please to breath. Alas, they have no center to draw their lines from; think it no disgrace you who have runne into error, and lost your selves in the labyrinths of deep points (which now are the great discourse of the weakest profes∣sors) to be set back to learn the first principles of the Oracles of God better; too many are as Tertullian saith in another case, pudoris magìs memores quàm salutis, more tender of their re∣putation then their salvation, who are more ashamed to be thought ignorant, then careful to have it cured.

[ 5] Fifthly, If thou wouldst attain to divine knowledge, wait on the Ministery of the Word. As for those who neglect this, and come not where the Word is Preacht, they do like one that should turn his back on the Sunne that he may see it; if thou wouldst know God, come where he hath appointed thee to learn. Indeed, where the meanes is not, God hath extraordi∣nary wayes, as a Father if no School in Town, will teach his childe at home, but if there be a publick School, thither he sends him: God maketh manifest (saith Paul) the savour of his knowledge by us in every place, 2 Cor. 2.14. Let men talk of the Spirit what they please. He will at last be found a quencher of the Spirit, that is, a despiser of Prophecy; they both stand close together, 1 Thes. 5.19, 20. Quench not the Spirit. Despise not Prophesying. But it is not enough, to sit under the meanes; Wofull experience teach∣eth us this, there are some no Sun will tan, they keep their old Page  247 complexion under the most shining and burning light of the Word preached, as ignorant and prophane as those that never saw Gospel-day; and therefore if thou wilt receive any spiri∣tuall advantage by the Word, take heed how thou hearest.

First, Look thou beest a wakefull hearer. Is it any wonder he should go away from the Sermon no wiser then he came, that sleeps the greatest part of it away, or heares betwixt sleeping and waking? It must be in a dreame sure, if God reveales any thing of his mind to him. So indeed God did to the Fathers of old, but it was not as they prophanely slept under an Ordinance. O take heed of such irreverence. He that composeth himselfe to sleep (as some do) at such a time, or he that is not humbled for it, and that deeply; both of them betray a base and low esteeme they have of the Ordinance. Surely thou thinkest but meanly of what is delivered, if it will not keep thee awake, yea, of God himselfe, whose message it is. See how thou art reproved by the awfull carriage of a Heathen, and that a King. Ehud did but say to Eglon, I have a message from God unto thee, And he arose out of his seate, Judge 3.20. And thou clapest downe on thy seat to sleep; O how darest thou put such an affront upon the great God? How oft did you fall asleep at dinner, or telling your money? And is not the Word of God worth more then these? I should wonder if such Sermon-sleepers do dreame of any thing but hell-fire. 'Tis dangerous you know to fall asleep with a candle burning by our side; some have been so burnt in their beds; but more dangerous to sleep while the candle of the Word is shining so neare us. What if you should sinke downe dead like Eatychus? here is no Paul to raise you as he had; and that you shall not, where is your security?

Secondly, Thou must be an attentive hearer. He that is a∣wake, but wanders with his eye or heart, what doth he but sleep with his eyes open? It were as good the servants should be a∣sleep in his bed, as when up, not to minde his Masters businesse. When God intends a soul good by the Word, he drawes such a one to listen and hearken heedfully to what is delivered; as we see in Lydia, who ('tis said) attended unto the things which were spoken of Paul. And those, Luke 1948. The people were atten∣tive to heare him. They did hang on him as you shall see Bees on some sweet flower, or as young birds on the bills of their Page  248 dammes as they feed them; that is, the soul which shall get light and life by the Word. Heare ye children, and attend to know un∣derstanding, Prov. 4.1. Labour therefore in hearing the Word to fixe thy quicksilver-minde, and set thy selfe to heare, as 'tis said Jehosaphat did to pray; and that thou maiest, before thou go∣est, get thy heart into some deep sense of thy spirituall wants, e∣specially of thy ignorance of the things of God, and thy de∣plored condition by reason of it; till the heart be toucht, the minde will not be fixt. Therefore you may observe, 'tis said, God open'd the heart of Lydia, that she attended, Acts 16.14. The Minde goes of the Wils errand; we spend our thoughts upon what our hearts propose. If the heart hath no sense of its ig∣norance, or no desires after God, no wonder such a one listens not what the Preacher saith; his heart sends his mind another way. They sit before thee as my people (saith God) but their heart goeth after their covetousnesse; They do not come out of such an in∣tent or desire to heare for any good to their soules, then they would apply themselves wholly to the work; no, it is their co∣vetousnesse hath their hearts; and therefore as some idle servant, when he hath waited on his Master; brought him to his pew, then he goes out to his good fellowes at the Alehouse, and comes no more till Sermon be almost done: so do the thoughts of most when they go to the Ordinance, they slip out in the street, mar∣ket or shop, you may finde them any where but about the duty be∣fore them, and all because these have their hearts more then God and his Word.

Thirdly, Thou must be a retentive hearer, without this the worke will ever be to begin againe. Truths to a forgetfull hear∣er are as a seale set on water, the impression lasts no longer then the seale is on; the Sermon once done, and all is undone; be therefore very carefull to fasten what thou hearest on thy memo∣ry; which that thou maiest do,

[ 1] First, receive the truth in the love of it, An affectionate hearer will not be a forgetfull hearer. Love helpes the memory; Can a woman forget her childe, or a maide her ornaments, or a bride her attire? No, they love them too well: Were the truths of God thus precious to thee, thou wouldest with Da∣vid, think of them day and night. Even when the Christian through weaknesse of memory cannot remember the very words Page  249 he heares, to repeate them; yee then he keeps the power and savour of them in his spirit; as when sugar is dissolved in wine, you cannot see it, but you may taste it; when meat is eaten and digested, it is not to be found as it was received, but the man is cheered and strengthened by it, more able to walke and work then before, by which you may know it is not lost: so you may taste the truths the Christian heard in his spirit, see them in his life. Perhaps if you aske him what the particulars were the Minister had about faith, mortification, repentance, and the like, he cannot tell you; yet this you may finde, his heart is more broken for sin, more enabled to rely on the promises, and now weaned from the world. As that good woman answered one, that coming from Sermon, ask't her what she remembred of the Sermon? said, she could not at present recal much, but she heard that which should make her reforme some things as soon as she came home.

[ 2] Secondly, meditate on what thou hearest; by this David got more wisdome then his teachers. Observe what truth, what Scripture is cleared to thee in the Sermon more then before, take some time in secret to converse with it, and make it there∣by familiar to thy understanding. Meditation to the Sermon is what the harrow is to the seed, it covers those truths, which else might have been pickt or washt away. I am afraid there are many proofs turned down at a Sermon, that are hardly turned up, and lookt on any more, when the Sermon is done; and if so, you make others believe you are greater traders for your souls, then you are indeed; as if one should come to a shop and lay by a great deal of rich ware, and when he hath done, goes away, and never calls for it. O take heed of such do∣ings. The hypocrite cheats himself worst at last.

[ 3] Thirdly, discharge thy memory of what is sinful. We wipe our table-book, and deface what is there scribled, before we can write new. There is such a contrariety betwixt the truths of God and all that is frothy and sinful, that one puts out the other; if you would retain the one, you must let the other go.