Practical discourses on sundry texts of Scripture wherein is shewed and made known the absolute necessity for all people to turn immediately unto the Lord their God / by Richard Stafford ...

CHAP. III. That Surmise and Imagination is spoken unto, whereby some People think that they have so grievously offended God that they dare not come unto him.

THe second Hindrance which keeps People off and was proposed to be spoken unto in the Beginning of this Book, is, that some ima∣gine that they have so grievously offended God that they dare not come unto him.

The first Example of this we have in our Fa∣ther Adam. And the Lord God called unto Adam and said unto him, where art thou? And he said, I heard thy Voice in the Garden, and I was afraid, because I was naked and I hid myself, Gen. 3. 9, 10. A Consciousness of his Guilt and Disobe∣dience did make him keep off, yea, and unwil∣ling to approach unto God when he was called. Perhaps he thought that God knew not his Transgression, but would discern it by some outward Sign when he came somewhat nearer.

VVhereas God both saw and heard them talk∣ing under the Tree in the midst of the Garden, and did more clearly discern their Temptati∣on and Sin than he could inquire and be infor∣med afterwards. But he came and would ex∣amine the matter after the Manner of Men. Both to vindicate his Justice, and also to mani∣fest that he yet continued his Grace and Fami∣liarity to our Nature: For even in the Curse and Punishment pronounced Mercy is inter∣mixed. A most precious Promise is conveyed into what may seem a terrible Sentence. It shall bruise thy Head, and thou shalt bruise his Heel, Gen. 3. 15. Thus Mercy rejoyceth against Judg∣ment; and even overcometh it at last. And whereas it is said, I will greatly multiply thy Sor∣row and thy Conception. In Sorrow shalt thou eat of it all the Days of thy Life, Vers. 16, 17. Here also is somewhat released of the pronounced Punishment; for God, who is sovereign, doth not execute in so severe a Degree as his VVords did seem at first to import, for though indeed there is Trouble, Pain and Sorrow in our com∣ing into and Continuance in this VVorld; yet blessed be God, it is not altogether so conti∣nually grievous as what might have been expe∣cted when the VVords first proceeded forth. Thus is the Lord merciful and gracious, even when he is righteous and just: And as his Mer∣cy is over all his VVorks, so it comes in as a Balm to mollifie his Vengeance. God first calls upon our sinful Parents to shew that he

had not quite cast them off, and that they should not languish under a perpetual Separa∣tion from their Maker. He finds out a Method of Reconciliation and Accommodation: Tho' withal he ordained them and us a Punishment, yet we may truly say, the Lord hath punish∣ed us less than our Iniquities do deserve. Hence we may learn and be encouraged that if we have not heretofore obeyed the Voice of his Commandment, yet still we ought to come when he calleth us; and it shall not be worse but better for us.

Thus saith the Lord, behold I frame evil against you, and devise a Device: Return ye now every one from his evil Way, and make your Ways and your Doings good. And they said, there is no Hope, but we will walk after our own Devices, and we will every one do the Imagination of his evil Heart, Jer. 18. 11, 12. VVhen People have committed much already, their Conscience is accused of Sin; and they are sensible how that they are obnoxious to God's VVrath and Punishment; and fearing they shall one Day suffer under it, they think it the same if they suffer for much as for little, and so they fall from one VVick∣edness to another. Nay, with some there is a most strange and horrid Imagination, as Per∣secutors and such like, who conceiving an Ha∣tred and Enmity against God, but dreading withal he will be stronger than they when they come to meet him; and therefore they take Advantage in this Time of Trial and Forbear∣ance,

as it were out of foregoing Revenge to act stubbornly, rebelliously and contemptuous∣ly against him as eve•• they can. It is written in the Revelations of those who gnawed their Tongues for Pain, and blasphemed the God of Hea∣ven; because of their Pains and Sores, and repent∣ed not of their Deeds, Rev. 16. 10, 11. Some again did give Glory to God for his Judg∣ments. The first Sort, whilst they were yet in the VVay, did provoke him yet more, who at length was too hard for them and hath de∣livered them over unto the Tormentors. Like as we have known or heard of some desperate condemned Rebels, who might have their Par∣don if they would sue and make Supplication for it, but they would not through Stubborn∣ness or a pretended Bravery, and therefore they did all the Mischief they could before they died. In this Case the more usual VVay is to try all Means to obtain a Reprieve or For∣giveness; and if that cannot possibly be had, then indeed the former Resolution was the more excusable. But if it might have been obtained unless for such provoing Attempts, or they would use them of set Purpose, here it is the very Heighth of Folly and Madness. For they wilfully bring upon themselves such Evil and Misery under which they smart, only for a slight and sudden Humour which soon passeth away, and for which they are condemned by all understanding Men. Thus it is as concern∣ing Offences between Man and Man: But yet

it is ten Thousand times more unreasonable as to Sins against God. For, do we provoke the Lord to Jealousie? Are we stronger than he? If any are perversly resolved against him, they will see and feel, who will repent of it first, God or themselves. The Lord will not spare him, but then the Anger of the Lord and his Jealousie shall smoak against that Man, and all the Curses that are written in this Book shall lie upon him, and the Lord shall blot out his Name from under Hea∣ven, Deut. 29. 20. All this may be done at this present time, even when he knows not or is not sensible thereof. But now it would be bet∣ter if he were sensible of as much, because then he might fear and tremble, submit, and then endeavour to be reconciled unto him; in the mean while, Lay hold of his Strength and make Peace with him, who saith, Fury is not in me, Isa. 27. 4. But if this be neglected, what will the poor Creature do when the Anger and Jealou∣sie of the Lord which before did smoak to give VVarning, shall burn out with fiery Indignati∣on to consume the Adversaries when all the Curses that are written in this Book, and now lie against him shall be actually executed upon him.

For behold the Day cometh that shall burn as an Oven, and all the Proud (such as will not sub∣mit in the mean while) yea, and all that do wickedly shall be Stubble, and the Day that cometh shall burn them up, saith the Lord of Hosts, that it shall not leave them Root nor Branch, Mal. 4. 1.

Let them at present he never so great in their own Opinion or many for Number: Yet when the Earth and all the Works thereof shall be burnt up, they shall be likewise devoured in the general Conflagration. What is a single Pot∣sherd to stand before him when he shall sweep away with one Beesome of Destruction all the Generations of the wicked since the World began? Thou carriest them away as with a Flood, they are as asleep, Psal. 40. 5. Thus we evident∣ly perceive of those Generations, whereof one cometh, another goeth, and the single Persons flourish and grow up again. They are cut down at any Time, or wither. And in the mean time, By thy Wrath are we troubled, Vers. 7. It is now revealed from Heaven. We now and then per∣ceive some Glimpses thereof, and we do startle and fear. Those who are farthest off and most exempted from this Wrath, yet they common∣ly have most Thought and Apprehension there∣of. As again, to whom it is most due and threatned by reason of their evil Deeds, they do what they can to shut out the Sense and Knowledge thereof. For otherwise it would press in so hard and close upon them that then they must not continue in Sin.

Even in those who fence and harden them∣selves most, yet ever and anon a sudden Flash of divine Vengeance darts into their Minds, which strikes them with Dread and Horror, and by the trembling and Astonishment it gives, it doth sufficiently convince, there is

one mightier than they. Our God indeed now keeps Silence, and is out of Sight, as also he forbears in this Time of Tryal, yet he hath declared and made known, that he is angry with the wicked every Day, Psal. 7. 11. who again Day by Day transgress against him: For they speak and do those things against God, which they dare not do against their fellow-Creature. But when Man hath finished his Time of sin∣ning, the Number of the Days of Transgres∣sion are accomplished, and God comes to reck∣on for them altogether. For the Destruction of the Transgressors and of the Sinners shall be toge∣ther, Isa. 1. 28. Then whatever he thought or did as concerning this almighty Judge, when the things concerning him have an End, then the most mad and prophane Wretch that ever trod on the Earth, will be forced to take up Julian's Confession and Acknowledgment, Vi∣cisti Galilee, and in another Sense then the Pro∣phet spake in. O Lord, thou art stronger than I, and hast prevailed, Jer. 20. 7. Why thus much may be clearly discerned in the mean while, for let Man consider himself, or who made him; his Flesh is as Grass which grows up towards withering: His Breath is in his No∣strils, and who breathed it in, he can take it out whensoever he will. His Strength is con∣fined to such a Degree, beyond which he can∣not do more: His Stature, bodily Dimension, and every thing he hath is limited to such a Size. And certainly he who hath determined

him on every Side, hath Power over him. Who made all Men, he can do more to such a single Person, than one Man or Thousands can do to another. There is one Lawgiver who is able to save and to destroy. As he doth good, so he can punish: He can do both in a greater Degree and more eminent Manner, than any of the Sons of Men can do one to another. Even to the utmost that we are capable to re∣ceive and to endure, For as the Heavens are high∣er than the Earth, so are my Ways higher than your Ways, and my Thoughts than your Thoughts, Isa. 55. 9. This is brought in to confirm his Pro∣mise of Pardon and Acceptation, Vers. 7. So again is his Punishment and Requital. He can contend and be wroth so long, even just till the Spirits shall fail before him, and the Souls which he hath made. Which also he can up∣hold and continue yet longer to sustain his Vengeance, as long as himself is pleased to in∣flict the same. His Loving Kindness is better than Life, for it extends yet further; so like∣wise the Power of his Anger is more to be dreaded than Death, for it is even beyond that. Upon all Respects God's Displeasure and Pu∣nishment doth exceed Man's Displeasure and Punishment, and consequently it is more to be feared and more Care ought to be taken that it be avoided.

The several Actings and Obligations towards God rise greater and higher than to the best and greatest of Men, for God is more than all.

So neither is that Rebellion and Contempt to be used towards him, which Men will not ad∣mit of from one another. God is greater than Man: Yea; all Nations before him are as the Drop of the Bucket. He will keep the Feet of his Saints, and the wicked shall be silent in Darkness, for by Strength shall no Man prevail. The Ad∣versaries of the Lord shall be broken in Pieces, 1 Sam. 2. 8. Strength may sometimes prevail against the Son of Man who is weak as we are, but yet many times, a wise Submission will do more. But neither Strength nor yet further Provocation shall in the least prevail against God, when true Repentance will always avail and stand in stead. Remarkable is that Coun∣sel of our Lord and Saviour, And I say unto you my Friends, be not afraid of them that kill the Bo∣dy, and after that have no more that they can do. But I will forewarn you whom you shall fear, fear him which after he hath killed, hath Power to cast into Hell, yea I say unto you fear him, Luke 12. 4, 5. The utmost of Mens Malice and Cruelty extends only to this short Time and to this weak Flesh, and they use it accordingly in this their Hour and Power of Darkness. Where∣as God suffers, Acts 13. 18. Mens evil Deeds here in the Body, but when they are dislodged from that he calls them to Judgment and Ac∣count, and he hath the Length of a whole Eter∣nity, for to inflict Vengeance both on Body and Soul for the same. Even here we perceive that at the first time of suffering or when it is

short, Men may bear up and not sink under it; but it is not so of a long and continued Misery. But what our God hath threatned is such that if the wicked were Brass and Iron it would make them submit and yield, much more will it Flesh and Bone. Can thine Heart endure, or can thine Hands be strong in the Days that I shall deal with thee? I the Lord have spoken it and I will do it, Ezek. 22. 14. There is none who doth not sometimes labour under Sorrow and Vexation of Thought, much more must they groan under the Worm which shall never die, and they can no way be freed from the Sense and Feeling thereof.

Surely the Wrath of Man shall praise thee, the Remainder of Wrath shalt thou restrain, Psal. 76. 10. God first endued him with Power to rage and to be furious to that Degree he now is; and as before he did not ordain it further, so even now he can curb what he hath made. He will shorten and make it quite to cease. When their Rage is against him, he will put an Hook in their Jaws, and lead them till they shall torment, even till they shall quite weary them∣selves. There is no good to be done that way. Hear then what the Psalmist saith next, Vow and pay unto the Lord your God: Let all that be round about him bring Presents unto him that ought to be feared, Vers. 11. Submit and be obedient unto him, have a good Mind and shew all the good will towards him which you can, now you are a little while in the Way. Draw near and

be reconciled ye who were sometimes afar off, and averse towards him. Let all that former A∣versation be done away and come to the Throne of Grace with Reverence and Godly Fear. Look diligently lest any Root of Bitterness springing up trouble you: Lest there be any Remainder of that which was heretofore in you. Cut it off Root and Branch; for it doth wholly spring up from your Sin and Ignorance.

God is good and the same still from everla∣sting to everlasting: Neither doth he alter or change with our several Apprehensions or As∣sertions concerning him. But by our Sin and Iniquity we made him our Enemy: The Con∣sciousness whereof did raise a slavish Fear and Dread. The less we did know of him, the less we did discover of his Goodness and Love to∣wards the Children of Men: As again the more we know of him, the more that doth appear forth unto us. When we seek diligently and come yet more near unto God, we do as real∣ly perceive Goodness, Mercy, Love, Peace and Joy to flow from him, all one as Vertue did proceed forth from the Garment of Christ, and all one as we perceive the Heat of the Fire when we make towards it, or when we go abroad in a bright shining Day to see the Light of the Sun.

If Man were verily perswaded of thus much at first, he would never depart and go astray from his Maker; as when he is truly informed and throughly satisfied hereof. He would instant∣ly

return unto him. For who is he that desires not Good and Happiness, and would not wil∣lingly at first go the ready way to it? Indeed with the shew and appearance thereof he is presently turned aside to transgression, and the pleasures of Sin. But then it is not long before he finds by sensible experience, the vanity and vexation thereof at present; and he is further forewarned of Destruction and Misery. And then he may alter his steps into the way of Peace and Comfort, which leads unto, and ends in Glory and Happiness. We may taste and see that the Lord is gracious; for we do evi∣dently feel and behold with our Eyes, that thus it is now at this present time, as to what he doth require of us, and as to what he hath for∣bidden. And so his promises and threatnings of what are further consequent to the same, are confirmed by the Word and Oath of him for whom it is impossible to lie.

Those who are enlightened, do clearly dis∣cern all this; and they who come to true Re∣pentance, when they have set aside all preju∣dice and carnality, and are throughly separa∣ted from the perversities of the Spirit; When they come to themselves, Luke 15. 17. and are such as Men should be, They do likewise judge that it is so as here spoken of; for it is evident to their real Sense and Disposition. Who have experience both of the Way of the Lord, and also of the Way of Sin and Satan, They do affirm that the first is better. The Temptati∣on

wherewith Men are drawn over to Irreligi∣on and Ungodliness, is, that it hath a shew of Liberty and Briskness: As again, to such the knowledge and fear of the Lord doth seem a confinement and dulness, and therefore they refuse and cast it off. But this is a most grie∣vous Sin and Provocation to turn Rebel against their God. It is monstrous and unnatural to for∣get God that formed them and all things. It is most detestable impiety, and the utmost ill-deserving, to live in no sense of, and subjecti∣on unto the Governour of the World. This is infinitely worse, and more inexcusable than for Subjects to rise up in Arms against a good and lawful Prince; for Children to be Rebel∣lious and Froward to a kind, good, just and wise Father; or as is any Action of the most un∣grateful Servant against the best of Masters. Yet all this proceeds from want of a right knewledge of God, and of a true Understand∣ing what his Fear is. I speak this to shew the Shame and Degeneracy of Mankind. Even those must have their Thoughts altered con∣cerning God and lifted up towards him; or he will raise them up to Shame and everlasting Contempt, and cast them into a bottomless Pit to suffer the Vegeance of eternal Fire. In God is first contained, and from him is derived eve∣ry good and perfect thing; even what is en∣joyed, or can be further desired by the Sons of Men.

O Lord, the Hope of Israel, all that forsake thee shall

be ashamed, and they that depart from me shall be written in the Earth, because they have forsaken the Lord, the fountain of living waters, Jer. 17. 13. God sendeth Rain upon the just and the unjust. He giveth common Mercies promiscuously and indifferently to all, but there is somewhat more and greater in being the Hope of Israel. Somewhat is hidden and reserved there only for those who come unto him; as again, who forsake him miss thereof. And when this shall be opened and actually given, then Shame, Vex∣ation and Anguish will possess those who by their former demerits and provocation have lost their share and portion in this matter. They that depart from me shall be written in the Earth. When they have left and gone aside from him above, they must cleave unto and pursue after somewhat. And they cannot fol∣low after any thing, but what is in this place where they live. And seeing they have chosen the Earth, either the Men or Things therein, let them make the most thereof. But what will they do when the Earth and all the Works thereof shall be burnt up? When themselves and others who inhabit here shall die. And if they thought themselves well enough, because tho' the things herein are perishing, yet themselves are perishing likewise, and they serve for their Time, Nevertheless they must remain else∣where, for they have immortal Souls and re∣turning Bodies. And what shall they do through∣out the Length and Space of Eternity, when

all the things wherein they before trusted, are utterly gone and removed from them. Even the Men of this World, which have their Portion in this Life, Psal. 17. 14. might thus know and conclude, As they thought it worth their while to secure this Place and Time, who were for getting the best and fattest things that they might live happily and comfortably, who were for the greatest and wisest Company in the whole Country of their Abode, they might have looked up and have learned to be acquain∣ted with thee, O King of Nations; for as much as among all the wise Men of the Earth, and in all their Kingdoms there is none like unto thee. They might understand and seek after the Lord, whose is not only the Earth but the whole World and all that is therein; for he made Heaven and Earth and all things. Who whilst they lived, did bless their own Soul, Psal. 49. 18. did so hug them∣selves with the Comforts and Conveniencies of this short Time, they might much more hope for and endeavour after the good things of Eternity, and take a more diligent and great∣er Care how themselves might live blessed for ever. They might have further trusted unto him, who (as they experimentally found) did good, giving them Rain from Heaven, filling their Souls, with Food and Gladness: So the Lord will perfect that wich concerneth them, Psal. 138. 8. Those perishing and fading Comforts were an Earnest and Assurance that he would give the true and enduring Happiness for such who

should endeavour to be found worthy for to receive the same. If therefore ye have not been faithful in the unrighteous Mammon, who will com∣mit to your Trust the true Riches, Luke 16. 11. As he provided them with the meat which pe∣risheth, which was had by Labour, Dressing, and other forgoing Means, and that did preserve Health and Life for the Time, so likewise he afforded the Meat which endureth unto everla∣sting Life, which also was to he had by using such Means of Grace. And as many as did re∣ceive and comply with the Workings of that Grace, they shall be crowned and actually inve∣sted with the other to which it did tend and grow up.

As he is the God of the Earth, so of the Hea∣vens also. And as he hath determined our Dwelling and Abode here for a Space, so he will take us up unto the Heavens for evermore. Here we have no continuing City, but now we desire that which would continue, and that must be an heavenly. Wherefore God is not asham∣ed to be called their God, for he hath prepared for them a City, Heb. 11. 16. which like himself must remain for ever. He took us out of our Mothers Womb, and doth hold us up from the Cradle unto the Grave. In the mean while he reneweth his Mercies and Preservation eve∣ry Morning, and there is still something more than all this. Blessed be the Lord who daily load∣eth us with Benefits, even the God of our Salvati∣on. He that is our God is the God of Salvation,

and unto God the Lord belong the Issues from Death, Psal. 68. 19, 20. In that Word Salva∣tion is comprised more than can be possibly had in this World. Salvation imports to be free from all Evil, Fear and Danger, which none is in this World. For, consider of those who are in the most safe Condition, and think them∣selves so, yet the last Enemy waits for them, which is Death, and thence is Fear and Doubt. But we have Assurance from our God, who brought us into Being, who carrieth us thro' here, who is Lord of Life, and hath Power over Death, that he will give a Rising and De∣liverance from that. Now we have the most doubtful Apprehensions concerning Death and the future State. For though on this Earth we are encompassed about with Fear, Pit and the Snare, yet we know what is the utmost of things here, and what usually happens unto others: So we are contented and freed from Terror and Amazement. But further on, if we did consider rightly, we have more Hope and Security from the Lord being our Hope, and the God of our Salvation. And there he de∣clares beforehand, that neither he nor we shall be ashamed. For hereby he will do more for us than we can ask or conceive, and we shall find it to be infinitely more than we could ex∣pect, and which will make an abundant Com∣pensation for whatever Difficulty, Loss or Trouble we did sustain in coming to be Parta∣ker thereof: And though our God shall cause us

to inherit high Places, Isa. 58. 12. yet we shall not be in the least Danger or Suspicion of fal∣ling. Thou shalt be far from Terror, for it shall not come near thee, Isa. 54. 11. We shall be more strongly secured from every Evil or Mi∣sery, and be wholly exempt from the Thought and Apprehension thereof, as we shall be let in∣to the Possession and Enjoyment of all Good and Excellency, so the Continuance thereof to everlasting, that we shall never lose nor be deprived of it, will be made so sure and rati∣fied unto us, as they are certain of that Moment wherein they have it; or as we are at present sensible that we live and breath, or that we have what we grasp at this Instant. It will be a much stronger Assurance than any had of the House which he called by his own Name, and continued in his Family for most Generations. Here our Bodies are dying, the Timber and Walls do waste and decay, but as we now per∣ceive this, so there will be the same Certainty, that the House in the Heavens is eternal and will never sink, for the Lord will be its Sup∣port and keep it as long as himself is God, which is for ever and ever. But thou art the same, and thy Years shall have no End.

This may seem strange and new Doctrine to those who were not particularly told of it be∣fore, or did not believe, or did not throughly consider, but it will be evidently set before our Eyes. We shall as clearly know, perceive and be throughly made sensible thereof as of

the Life we now live, and of things wherein at present we are concerned and acquainted with. We shall be equally, yea, and much more af∣fected with them as of the things whereof the Men of this World take most Thought and Care. Even they who heretofore were so care∣less and indifferent as to heavenly and spiri∣tual things, yet when they shall come to discern how nearly they did belong to them, and of how much greater Moment they were even as to immediately relate unto their own selves, their eternal Happiness or Misery, Then will suc∣ceed the utmost Indignation and Anguish for their former Neglect or Refusal. And there will be the most earnest coveting, yea and seek∣ing even unto Tears for to partake thereof. They shall know and see that it is an evil thing and bitter that thou hast forsaken the Lord, and that my Fear is not in thee, saith the Lord of Hosts, Jer. 2. 19. They were alienated from the Life of God through the Ignorance and Blindness that was in them. They did not conceive what God was, though his visible and standing Works were a continual Witness before them. And further, they might have sought and read out of his Book, and have looked into their own Souls which were made in his Image; and there∣fore from within her self she could have some Apprehension of her Maker. Indeed God hid∣eth himself in all these, but yet he might be somewhat found out by those who would seek and feel after him; but when himself shall

appear oppenly and fully discover himself in his true Nature, then those shall be strangly incensed and confounded, who heretofore would not receive the Knowledge of him thro' Prejudice and strange Imaginations: For then we would never have carried our selves after such a Manner towards him: We would have sought diligently and enquired after God, and we would have liked to have retained him in our Knowledge. We would have chosen his Fear if we had then apprehended, It was all really so, as now we see and are fully convin∣ced it is. Why of this you were or might have been truly informed in the Beginning.

Though in the State of Absence and Dark∣ness we could not behold God clearly as he was, yet when the King was afar off, we could perceive so much of his Beauty that we could conclude it to be certainly real and much more than what we did at that Time see. For we had then those manifest Glimpses of his Great∣ness and Glory that we might be most fully satisfied that all was so, which did pertain to him. Like as we have heard so have we seen, and infinitely much more; for not the one Half, nor yet the thousandth Part was told us. All things are better and greater than the most knowing Saint did believe, yea more than the Prophets themselves who searched diligently and enquired after these things, could appre∣hend. As we believe, so have we spoken. We now act and Labour if we may attain to them,

so then they will be found much exceeding our utmost Knowledge and Labour. Now it is in our searching after understanding and seeking the Knowledge of God as in travel∣ling from one Place to another, or in new Roads, there doth every now and then open a fresh and further Prospect. We pass over new Ground, and we find something more to con∣firm us in the Judgment we had before of this good Land. So if we seek for God in his Works, Word, Grace and inward Manifesta∣tion, he appears to be most great, true, good and gracious, worthy to be known and recei∣ved. Indeed we cannot by searching find out the Almighty to Perfection, because of that weak, frail, dark and imperfect State we are are now in: We shall know more in the first Minute after we are dislodged from this Ta∣bernacle than we could attain unto by Prayer, diligent seeking and by intense thinking all our Life-time before. But seeing that God hath now allotted us such a Space on Earth, to understand and seek after him, Psal. 14. 2. that we may be careful all along to perform exact∣ly the same, and in such manner as near as we can attain, which implies an actual Endeavour to do it, even so as God doth require it of us. The Desire of our Soul is to thy Name, and to the Remembrance of thee, Isa. 26. 8. So the End and Intention of all our Thoughts, Words and Actions is to be unto his Glory, and to have them ruled and squared by his Word. It is

evident that when Men are as they should be, that is, freed in good Measure from Sin and Ignorance, the very Desire of their Soul riseth and makes towards God. Which is a most sure and certain Token that he is good and agree∣able to our Nature, for else he could not be desired by us. There is indeed a Consciousness of Imperfection and Absence, somewhat more we would have, and to somewhat more we would be yet more nearly united. Now God will make up all this to every one of us. He will satisfie and replenish to the utmost (brim∣full and running over) every Desire. He will triumph and reign before his Saints gloriously. For though they did come short of what was expected and required from them, yet God con∣sidereth they were but Dust which passeth away and cometh not again. Such Occasions did suddenly pass by and not return again. They were amidst Temptations and Hindran∣ces, by which they were overtaken and kept off; so our God will restore such and supply what was wanting. Yet himself is God and not Man. He lies under no Disadvantages but will perform every Part of his Covenant to the ut∣most, that it shall be returned to our selves with incredible Gladness and Rejoycing, Lo, this is the Lord we have waited for.

Truly God is good to Israel, even to such as are of a clean Heart, Psal. 73. 1. Those Promises and gracious Expressions in Scripture, and what the Holy Ghost saith concerning God, they are

penned in a modest and less Degree, that even the thing may exceed what we were told of; that what was in a little Measure reported of, might be found marvellous and extraordinary. So it will be of all things contained in that Book which we are now required to believe, and they are much beyond what Words do express of them. Here it is said simply, God is good to Israel. A plain Assertion, but himself will ma∣nifest and shew particularly, that he is trans∣cendently good to his People, both as to what he doth for them at present, and what he hath further provided for them. Even what the World are apt to esteem less, I mean those spiritual Blessings in heavenly Places in Christ Jesus, which are in Preparation and Order to those great things to come. The sensual Man doth tast and perceive how sweet and desirable it is to gratifie the Flesh which hinders from discerning the things of the Spirit. But he that is spiritual doth exceedingly relish the Knowledg and Meditation of the most high; and he doth more esteem of the Light of God's Counte∣nance and the Gladness which he puts into the Hearts of his People, than what arises from the full Enjoyment of Corn and Wine. In a more especial manner, God is good to such as are of a clean Heart, that is, when it is cleansed from all Filthiness of Flesh and Spirit, when it is freed from Sin and Ignorance, when it comes out from among the Pots, Psal. 68. 13. when it is lifted up from the Earth, and disintangled

from the Affairs of this Life, then it doth also clearly know and perceive the Goodness and Loving Kindness of the Lord. Those, who were heretofore alienated through wicked Works come to be acquainted with God when once such wicked Works are truly repented of and forsaken. Who were by reason of them slavish∣ly afraid, but when once they are assured of actual Forgiveness and Pardon, then they are in Peace. Who were kept off by wrong and false Apprehensions and Prejudices, when they know him truly and certainly, they find no∣thing but Loveliness and Excellency in him. If they ever came to Repentance, they will be re∣ally sensible and actually perswaded of thus much at last. But why will they not suffer themselves to know and be assured of thus much at first? What need of departing away from our God, Isa. 59. 13. when we might abide well with him all the mean while; and if we go away we must return again, or be eternally miserable. Why should we provoke or make him our Enemy, when there is no need of it at all? Is he worthy to be sought unto at last and not at first also? Though many go astray and return, there may be indeed more Joy and Welcom at first, yet it will be better with those who continually serve God, Neither trans∣gress they at any Time his Commandment, or in as few Instances as possible. Son thou art ever with me, and all that I have is thine, Luk. 15. 31. The whole and continued Current of God's Favour is upon these.

God will proportion his Reward according to Mens Deeds: For the Son of Man shall come in the Glory of his Father, with his Angels, and then he will reward every Man according to his Work, Mat. 16. 27. The Labourers in Mat. 20. came all as soon as they were called. Neither did they stand idle a Moment longer, and so they received equal with those who bore the Burden and Heat of the Day. But in this Christian Nation none have that Excuse of not being called or hired. For every one in every Place may come to the Knowledge and Service of God as soon as they will. It is unnatural to be unmindful of the Rock that begat thee, and to forget God that formed thee; especially when we more lately sprung up from him, and the Sense of him was fresh and perceptible in our tender Years and his new Workmanship. So we conclude that it is most acceptable to re∣tain and increase that Knowledge which we had from the beginning; to remember and abide continually by the Root from which we spring; to be ever mindful that we are Plants of our heavenly Father's planting; to be Bran∣ches of his Vine, to be purged by him, and be growing up in him, till we bring forth Fruit; to derive our Sap and Fatness from him, and as we partake thereof from him, so to be glad and rejoyce therein, to hear of the loving Kind∣ness of the Lord early in the Morning, my Soul shall make her Boast thereof and be glad. To recount youthly Experiences of divine Favour

wherein is to be had more real and lasting Sa∣tisfaction than in all the Vanity and Folly of our first Years. How sweet is it to recollect, Through thee I have been holden up ever since I was born. Thou art he that took me out of my Mother's Womb. My Praise shall continually be of thee, and so it hath ever since my Tongue could speak plain, or I did conceive the Words which I uttered forth. Thou art he with whom I have been acquaint∣ed in the Days of old. That is no Confine∣ment, whose Heart is enlarged, and whose Un∣derstanding opened to conceive of the great things of God and Eternity: Whilst others thought of hungry and insipid Recreations, or the short and empty Delights of Sin. His Bo∣dy was at Liberty to go here and there, but kept off from what would occasion Weariness and hasten Destruction. He did glorifie his God thereby and not make it an Instrument of Sin unto Iniquity. He did preserve it in due Health, Strength and Sobriety, by declining those things which naturally bring on Weak∣ness and Diseases: And then, by living under the continued Sense and Apprehension of a good God, He is just so as a reasonable Creature should be, for he can rejoyce in the God of his Salvation. Be thankful and take Comfort in the things before him. Men may live with the same Content and Freedom un∣der his Government, as Subjects under a law∣ful and an excellent Prince, and Children un∣der a good and loving Father.

God is infinitely and essentially good, and also loving to Mankind; for he doth actually communicate forth his Benefits unto them. That he is so in his own Nature none can deny, nor have the least Doubt. But is he so as per∣taining to us? Why we taste and find it so. The more any one partakes of the divine Nature and Approaches unto his Likeness, he is carri∣ed out with the more earnest Desire of doing good to his Brethren and Fellow-Creatures; and he actually doth the same according to the Power and Opportunity put into his Hands. Now this is a manifest Token of the infinite Goodness of the Godhead, because he hath put such a Spirit and Mind into his Servants to do the very same. His Goodness doth as much ex∣ceed that of the greatest Saint on Earth, or of that Person who was ever most beneficial un∣to the World, as the whole Sea doth exceed a single Drop. 'Tis God, who doth manifest and shew forth one Ray of his Goodness and Truth through such an individual Creature, and cause him to do whatever he doth. Here we are in the Dominion of the Prince of the Power of the Air, even where Satan's Seat is; and he doth hinder, or resist, or defeat all the Good he can. His Devices are subtle, and his Instruments many; so he is the Cause of all the Evil and Misery which are scattered up and down in the Earth. God suffers it to be thus for our Trial and other wise Reasons, that by our overcoming he may have the greater Glo∣ry.

But because of this many are apt to doubt of God's Love to the World. Whereas by this means he doth prove the Children of Men to∣wards him: For by their being amidst Tempta∣tion and evil, the Trial of their Faith may be had whether they will follow the thing that good is. Whether they will still resolutely put forth and countermine the Devices of the Ene∣my, and so make them of none effect, or cause him to fall, and that he shall lose more than he got thereby. God suffers many things to come to pass for our Trial (whereof we are apt to stagger concerning his Love and Good∣ness to Mankind) but thereby he hath shewed how they may approve themselves more than Conquerors, and then he designs to crown them with greater Glory and Happiness. This may be applied to the particular and several Dis∣pensations which happen of whatever Kind they be, each may be observed by a discerning Person to exercise our Faith and Trust. Now for a Season (if need be) ye are in Heaviness thro' manifold Temptations, that the Trial of your Faith being more precious than of Gold that perisheth might be found unto Praise, and Honour, and Glory at the appearing of Jesus Christ, 1 Pet. 1. 6, 7. It is irksome at present, and we are apt to have hard and distrustful Thoughts, but this is because we know not all the Reasons thereof, and how our End shall be yet more excellent and happy. Who led thee through that great and terrible Wil∣derness, wherein were fiery Serpents and Scorpions

and Drought, where there was no Water. Who brought thee forth Water out of the Rock of Flint. who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee, and that he might prove thee, to do thee good at thy latter End, Deut. 8. 15, 16. This will be really found though it be hid from some, and they are not sensible thereof all along. Indeed this makes the rejoycing more at the End because it hap∣pens better than was expected; but yet to know thereof beforehand makes that we fail not nor be discouraged, Isa. 42. 5. That we do not grow weary nor faint in our Mind, nor abate one Tittle of our Duty, nor yet desist waiting on the Lord; not to be tempted so as to say with that profane King, This Evil is from the Lord, what should I wait for the Lord any longer, 2 Kings 6. 33. but rather to make the contrary and right Conclusion, This Trouble, Opposition and Resistance is from Satan the Adversary, I will endeavour through God's Grace to resist him more vigorously until he is bruised down under my Feet.

Thou shalt tread upon the Lion and Ad∣der; the young Lion and the Dragon shalt thou trample under Feet: because he hath set his Love upon me, therefore will I deliver him. I will set him on high because he hath known my Name. He shall call upon me and I will answer him. I will be with him in Trouble, I will deliver him and ho∣nour him, Psal. 91. 14, 15, 16. As long as any one is in God's Way, he is safe to carry him

through all Difficulty and Danger, that he may overcome and be crowned at the last. It is said before, He shall give his Angels Charge over thee to keep thee in all thy Ways, Psal. 91. 11. This Promise is exceeding particular, and even so is the whole Psalm, for Safety and Preser∣vation over and from the several and succes∣sive Kinds of Evil there-mentioned: So that we may trust and conclude that by what God hath done hitherto, he will go on to establish and finish the same. Cast not away therefore your Confidence which hath great Recompence of Reward, Heb. 11. 35. It is not an hasty nor a fond Pre∣sumption, nor yet a vain Conceit: for it re∣lies upon the whole Truth and Authority of God's Word: which also speaks of the Evils and Hardships which we meet with in the mean while, which we find to be so. That same Word doth also assure us of Strength to hear and go through with, and at last of perfect De∣liverance and Victory out of them. This is the Favour which the Lord beareth unto his People, until he doth actually visit them with his Salvation, Psal. 106. 4.

But for those who have sinned with their Fa∣thers, who have committed Iniquity and done wickedly, how is it with them? Will not the following Verse give them a Glimpse of Hope and Comfort? Our Fathers understood not thy Won∣ders in Egypt, they remembred not the Multitude of thy Mercies, but provoked him at the Sea, even at the Red Sea, Psal. 106. 7. If the Question

should be asked, wherefore do all Mankind sin and transgress against the Lord? Have they not a present Temptation and Desire of seem∣ing Good which they imagine God would hin∣der them of: Not knowing that God hath provided greater Pleasure and Happiness for them, and more Peace and Comfort in the mean while. They are ignorant of this, for otherwise they would receive the Good that exceedeth: They do not understand the great∣er Multitude of God's Mercies, for then they would not behave themselves rebelliously and contemptuously towards him. Like Words un∣to those of Peter in Acts 3. 17, 18. may be ap∣plied to Mankind of past Generations, And now Brethren, I wot that through Ignorance ye sin∣ned thus, as did also your Father Adam. A present desire of pleasure and greatnessled him into the Transgression, and so his Sons and Daughters ever since have had some seeming Reason why they committed Sin against God. To be ad∣vanced a little more and better from their pre∣sent imperfect State. Now were they assured that what God would do for them, would be beyond all this, then they would endeavour to continue stedfast in his Covenant. Were they fully ascertained that they should have greater Good by keeping his Judgments at all times than by declining from or walking contrary unto them, either they would not transgress at all, or in fewer Instances than now they have done.

God knoweth all things. As he suffers, so he doth likewise behold the whole course of sinning ever since he created Man upon the Earth until this day, with the several Tem∣ptations, Excuses, Circumstances belonging to it; as also to what degree of Extenuation or Provocation it might have, and also the mea∣sure of Ignorance and Imperfection. He doth not need to be informed thereof, for He like∣wise discerns that Willing Ignorance, that con∣tempt and refusal of Instruction of set pur∣pose. The way of the just is uprightness, Thou most upright dost weigh the path of the just. Isa. 26. 7. In like manner he doth consider all the ways of the wicked, and takes in what measure of abomination and evil deserving is therein; and also, how much is to be allow∣ed unto Satan's Temptation.

Now the Serpent was more subtle than any Beast of the Field which the Lord God had made. Gen. 3. 1. And so he continues still to be more cunning than the children of Eve, as they are merely such without the assistances of the Grace and Spirit of God from above, and he befools them. Now again, they might from the Wisdom and Word of God know his devices, and so escape, yea, and frustrate them. The Lord looketh down from Hea∣ven upon the children of Men, he considereth all their ways, and understandeth all their works, whither good or evil, with whatso∣ever doth belong to them, to reward, par∣don

or punish: He now sits above, and takes notice of them in order as they are done. But he hath reserved to himself the Power, and appointed a Day to Judge of all, and to di∣stribute unto every one according to his works. This is the alone Prerogative of God above, which he hath kept in his own power: For he alone searcheth the heart, and knoweth all things; whereas we do only per∣ceive a little in a false and imperfect manner by doubtful report and mistaken observation. And then we cannot throughly apprehend a thing wherein many are concerned; so that we can give no perfect Judgment and Deter∣mination. But the Lord will rehearse it when he writeth up his people. He hath a Book of all Nations, Families and single Persons, with the account of time and place they stood here on the Earth: as also, he notes the things that they have done.

The Scripture makes frequent mention of this particular summing up of our deeds, and that our God doth take regard of them, and will bring every secret thing into Judgment, even the most hidden passages of our Life. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance, Psal. 90. 8. Each single one; for why not one as well as another? nay, every wrong thing and turn∣ing aside, even our errors and misdeeds, which we pass over for Inadvertencies and small Ne∣glects; those which we suddenly act, and do

not much mind our selves. Thus much is signified from what is written, Who can under∣stand his errors? Cleanse thou me from secret faults: Keep back thy servant also from presum∣ptuous sins, let them not have dominion over me; Then shall I be upright, and I shall be innocent from the great transgression, Psal. 19. 12, 13. Here the several degrees and diversities of sin are specified, by the words Errors, secret Faults, presumptuous Sins, and the great Transgression. A consciousness that God doth even now search us, and is acquainted with all our ways; and then that we must pass into a strict Examination and Judgment is apt to raise doubtful and despairing thoughts in our mind. How strange is it that any People should be heedless and unconcerned about those things whereof they must be called to an account. If thou, Lord, shouldst mark iniquities, O Lord, who might stand? And he might do so if he pleased; but then in his sight no man living will be justified. For no man hath been so watchful, circumspect, and inoffensive in his Life and Conversation, but hath in several in∣stances transgressed against, or despised the Lord his God: and as himself hath regret and vexation afterwards as he looks back, so he would tremble to have them set in order before him.

By thy wrath are we troubled. Psal. 90. 7. And again we are comforted, (blessed be his Divine Majesty,) because that same word

which speaks of God's Displeasure and Indig∣nation against Sin, doth likewise assure us of his Reconciliation and Pardon. Thereby is to be seen a mixture of his Justice and Mercy. And it is observable, That where are expressi∣ons even to terrifie and cast down, there is somewhat close by said to give hope and com∣fort, and to lift up again; where is Reproof and Threatning, there either commonly goes before, or succeeds presently after, an invi∣tation to return, and a promise of forgive∣ness So we have the very same assurance and certainty that God is to be Reconciled unto the World through Jesus Christ, either to the multitude in general, or to single persons: For God sent not his Son into the World to condemn the World, but that the World through him might be saved. And he came not to call the Righteous but Sinners to Re∣pentance. This is as evident and clear, as that God was ever angry with the World, or with any single Man for his sin and wicked∣ness.

But this withal is to be considered, That if the World will be saved in and through Je∣sus Christ, they must in the mean while sub∣mit to his Scepter and Kingdom, obey his Laws, and observe his Sayings. For as here∣tofore they have not gave heed unto, nor been governed by them, which hath occasioned his Wrath and sore Displeasure, Psal. 2. 5. so to avoid that, and obtain his mercy and favour,

they must now do what heretofore they left undone, and ought to have done, and refrain from what they were forbidden, and yet here∣tofore they did. Leave off all manner of Transgression and Disobedience, and hence∣forward perform all Duty and Service. Kiss the Son lest he be angry, and ye perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him. Psal. 2. 12. Submit, and be reconciled unto him, lest you miss of that Path of Life which he leads in. He knows if you despise him, and you must take him for a Guide and Saviour to follow him whether soever he goeth. For ye were as Sheep going astray, but are now returned to the Shepherd and Bishop of your Souls. 1 Pet. 2. 25. Without this actual Returning and A∣mendment, there is no Salvation and Mercy.

If men will not do what is first required, it is vain to talk of, or hope for Pardon and Forgiveness; if they will not perform the ne∣cessary foregoing Conditions and Qualificati∣ons, they have no lot nor share in this mat∣ter; not one good thing doth belong to them; not one Iota, or Tittle of God's Mercy, pre∣cious Promises, and comfortable Truth, is applicable to them until they do indeed be∣gin the work of Repentance. God is not their Father, nor doth he look with an Eye of Goodness and Compassion upon them till they are indeed returning and coming unto him. And indeed, when one doth really arise, and

is coming towards God, then our Heavenly Father may see him yet a great way off, and go out to meet him. Luke 15. 20. Love and For∣giveness are kindled at the very same moment when his resolutions are of going home, and these do happily meet together.

The end of telling People their Trans∣gressing, is because many times they are blinded, and insensible of them. Indeed they may know a little slightly and confusedly, but another may better lay the Law before them, and then themselves may consider their varia∣tion from it. Sometimes they are at a stand, and as it were amazed, and they know not what to do; they may first see, and fully per∣ceive, and then acknowledge, according to that Example in Ezra 10. 2. We have trespassed a∣gainst our God, and have taken strange Wives of the People of the Land; yet now there is hope in Israel concerning this thing. So of every Ini∣quity, Transgression or Sin, whether it is complicated or single, whether many or few are concerned therein, still there is hope that God will do what he declares, which he also will as certainly as he is God. For he is a∣bundant in goodness and truth, keeping Mercy for Thousands, forgiving Iniquity, Transgression and Sin. But then they must make a Covenant with their God to forsake their sins for the time to come, and hence forward to tremble at his Commandments, and to do according to the Law. But if they cover their sins, if they

keep and hold fast to them, then they are still guilty, whom the same Truth hath here said, That he will by no means clear, Exod. 34. 7. The word Forgiving, respects what is past, but doth not allow for the present or future.

What then? Shall we continue in Sin that Grace may abound? God forbid That God may shew the more mercy in our manifold and greater sins, that we may love much, when much is to us forgiven. But this, and such like, is a perverse, wicked, proud and disdainful way of Reasoning, Because God will forgive, we will sin yet more; because he is Gracious, therefore we will provoke him; because he is Good, we will presume to offend him yet more; because he will pass by the Trans∣gression of the remnant of his Heritage, and make it up again, we will break, and at no time continue stedfast in his Covenant. And knowing that he will pass it over, we will for∣get the Name of the Lord, and hold up our hands to strange Gods; we will idolize and labour to please Men, without any regard had to him. Shall not God search this out, for he knows the secrets of the heart? He doth see and discern all such kind of Imaginations, which shoot forth into alike practices.

We should do well to consider with our selves, Wherefore do we desire any forgive∣ness at God's hands? Because we would par∣take of his Mercy, and avoid his Wrath. We would be happy, and are unwilling to be mi∣serable.

Why, know we not that the mercy of the Lord is from everlasting to everlasting upon them that fear him; to such as keep his Covenant, and to those that remember his Commandments to do them, Psal. 103. 17, 18. And the wrath of God is revealed from Heaven against all ungodli∣ness and unrighteousness of men, Rom. 1. 18. and Disobedience, Colos. 3. 6. And therefore we must fear God if we would partake of his gra∣cious Attribute, and carefully eschew all the other, that we do not fall under the severity of his Vengeance. If we would be happy, we must be holy; and to prevent misery, the only way is to sin not.

We are but meer Creatures. All that we have is from God; and so is all that we expect further. We are but perishing and imperfect at present; and we shall be yet somewhat more, as our hopes and desires, our fears and aversations, give us notice of. So that if we would have the good-will and love of God, the consequent is natural and easie, for our selves to shew love and good-will towards him in the mean while. And then we must sin as lit∣tle against him as possible. Ye that love the Lord bate evil, Psal. 97. 10. And ye are to decline every false way: we are to endeavour to set forth his glory, and to honour him; which shuts out all manner of stubbornness, and the least despising of him.

Wherefore, we receiving a kingdom which can∣not be moved, let us have Grace whereby we may

serve God acceptably with reverence and godly fear, Heb. 12. 28. We have the Promise and Assu∣rance of that Kingdom, and to us is commit∣ted in the mean while, what is preparatory to that. The work and service is given and shewed that we may do it: and as we are put in the condition of Servants to so great and honourable a Master as he is in Heaven, so it is required of us that we be faithful and wil∣ling; that is, true in the management of what is committed unto us, and ready in the per∣formance of the same. Another Character that belongs to a Servant, is, That he be Wise, whereof our Saviour speaks and promises to set such over his Houshold. Accordingly the Apostle intimates as much negatively; See that ye be not unwise, but understanding what the will of the Lord is, Eph. 5. 17. This must be in or∣der to do the will of the Lord: And also, we are to be in a readiness against his time of com∣ing to demand an account. By doing of God's Will, we learn to know it better, and the performance is more easie; we can correct what was amiss heretofore, and perform it more exactly for the time to come.

From the quality of Servants, we come to a more intimate Relation of Sons; which the Scripture to assure us of God's Love and Fami∣liarity to Mankind, doth more often make use of, than the other comparison of Servants. I will spare them, as a Man spareth his own Son that serveth him, Mal. 3. 17. Now former

miscarriages are passed over and forgotten, when there is a sincere and actual service for the time to come; where there is a constant desire to please, and be accepted with God. Agreeable hereunto is the stile of the pro∣mises and calls to Repentance. Thus saith the Lord, shall they fall and not arise; shall he turn away and not return? Why is this people of Jeru∣salem slidden back by a perpetual back-sliding? They hold fast deceit, they refuse to return, Jer. 8. 5. But if they do return, they have forth∣with assurance of Pardon and Forgiveness, ac∣cording to what is written: But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is law∣ful and right, he shall surely live, he shall not die, Ezek. 18. 21. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly par∣don, Isa. 55. 7.

There are innumerable Promises scattered up and down in the Old Testament, and also in the New, to give hope and encouragement unto sinners to return unto the Lord their God, which do answer all their particular doubts and fears. Whatever be their multitude and aggravation; If they have played the har∣lot with many lovers, yet return again to me saith the Lord, Jer. 3. 1. Or if their sins be as scar∣let or crimson, of the deepest die and guilt, he will make them white as snow, Isa. 1. 18. Which

whiteness is an emblem of Innocency; or, whatever harm they have done, they shall be as wool, which hurts none, but warms and che∣rishes. There are abundant Examples which do ratifie and confirm the same: God was of∣ten displeased with his own People the Israel∣ites, and yet he was appeased and reconciled again. The time would fail me to speak of the Harlot Rahab, Sampson, and Manasseh the Idolatrous King; as also, of those who came and confessed their deeds, and were baptized of John in Jordan; of Mary Magdalen, whose sins were many, and yet they were forgiven; yea, even the wicked Jews, who delivered up our Saviour Christ to be Crucified: Yet these are called upon to repent and be converted, that their sins may be blotted out, Acts 3. 19. And so persecuting Saul obtained Mercy. These things are written not to give license or presumption to Sin, but who heretofore have sinned igno∣rantly or unadvisedly, they are hereby shewed and exhorted to come out quickly, lest they be swallowed up with over-much sorrow, and they sink under the burthen of their sins. They may cast off the burthen of sin, or get from under it as soon as they will.

It is hard to state and apply those many gra∣cious Texts in Holy Sccipture in such manner, that on the one hand the Grace of God may not be turned into Lasciviousness, or be a further occasion of continuance in sin. so on the other hand, that all may be invited, and have assu∣red

Hope and Comfort to be Reconciled un∣to God.

Many People are apt to think that they have an allowed time of Transgression; that they have a space of disobedience and refusal of Subjection unto Almighty God, wherein they may walk in their own ways, and according to their own thoughts; yea, and they are an∣gry to be intrenched upon, and to be deprived of that. To maintain and keep up this Li∣berty and Privilege, as they imagine it, they are unwilling to hearken and come over im∣mediately unto God: but they do not withal consider, that God knoweth those and alike thoughts, every imagination in the mind, and also those sudden conceits which are presently hushed and stopped, but the Man is resolved to act by them. God discerns all these, and can point them out by their names, who are for being rebellious, setting up of themselves, and would live without God in the World; and though they will submit at last to save themselves, yet God understandeth why they would not in the mean time before: And it may be there is so much provocation and con∣tempt therein, that God will not accept of what is offered unto him as a refuse at last; who stand out, they may stay away, and not come at all. For if you would indeed have the Favour of God, if you have not done it here∣tofore, you must Repent and do his Will: and if when first his Will is made known unto

you, you have an Aversation and Backward∣ness to it, you must shake off that and do it nevertheless. So if you make an hasty and sud∣den Promise to one of God's Servants, or to himself immediately, that you will live obedi∣ently according to his Word and keep his Commandments; but afterwards you dissemble like those in Jer. 42. 20. with him, because they will be out of Sight and Knowledge, or forget and not mind your Vows which you have made to the Almighty; yet he sits above and also searches your Heart to see and know whatever you do as pertaining to this. Nothing can be hid or concealed from God, who in his ap∣pointed Time will manifest the Counsels of the Heart, and bring forth the most reserved and strange Imaginations.

The Prophet did intend somewhat alike what is afore-mentioned, when he useth that Phrase and Kind of Words, Hearken unto me, ye stout-hearted that are far from Righteousness, Isa. 46. 12. that will not submit as it were out of a Piece of Pride and Bravery, and they do of set Purpose keep off. I bring near my Righteousness, it shall not be far off, and my Salvation shall not tarry, Vers. 13. But they will go further off and stand more at a Distance, and delay the more that they may not see it. A Perverse and contrary Manner of act••ng, which God doth behold and will also recompence it upon them. There are some who let God do what he will, send forth his Light and make further Manife∣stations

of Truth, give more pressing Motives and Arguments, send his several Sorts of Judg∣ments, yet they will not return to the •…•…ord. And so notwithstanding all his Methods of Mercy and Truth, when there are already great Mul∣titudes brought over and converted, yet they reckon it as it were a greater Piece of Gallan∣try and Honour, that for all that they will not be perswaded. In that exceeding Glory of the Church by the vast Multitude of the Gentiles coming in, yet some will still be rebellious, yea, and refuse to come. And therefore it is, that a Denunciation and Threatning is put as it were just in the Middle of all those Blessings and Promises; for the Nation and Kingdom that will not serve thee shall perish; yea, those Nations shall be utterly wasted, Isa. 60. 12. If that be their Humour and Resolution, so it may be to kick against the Pricks, to run their Heads violently against a Stone-Wall, to set themselves as it were against their God. VVhen he hath pro∣phesied and foretold of such an universal Re∣formation, they will, what lieth in them make God a Liar, for themselves will yet still refuse to be reformed. O wicked Fools! Poor igno∣rant Souls! This you cannot do, but confirm his Word the more. For his holy Spirit doth foresee this Stubbornness and Refractoriness of yours, and even speaks of it some Thousands of Years before your selves practice it. That the Purpose of God might stand, and what himself hath said shall be fulfilled. Ne∣vertheless

for your evil Intent and Malice of Heart you shall smart and be punished for the same. They shall perish, yea, and be utterly wa∣sted; and then themselves shall know whether it would not have been better for them to have served God, than (as they did) to have went on in their Perversness and Opposition.

There are two main Ends, the Glory of the great God and the Good of his Creatures. This last is dependant and consequent to the other, and with respect to himself Man is to reflect all back from whence it first came. God doth make those precious Promises of good and con∣tinuance unto us. They shall inherit the Land for ever, the Branch of my planting, the Work of my Hands that I may be glorified, Isa. 60. 21. Now if any should act ignorantly, out of a selfish but mistaken Spirit, consult only for their own Good and Safety, not thinking so much of the Glory of God; This is to alter and transverse his Method, and by their thus doing themselves will have the less Good, if they do not miss of all. These act unworthily and contemptuously. But yet they do much worse, and are worthy of sorer Punishment, who are not contented to let God alone, but they have a secret Purpose as it were to dishonour him. If they think that God may be glorified by such a thing, they will with a secret Imagination what lieth in them, cross that Intent and Purpose. VVho will endeavour to disannul what he hath said, and try to defeat what he hath purposed and

intends to bring to pass. Whom God hath ex∣alted, they consult to cast him down from his Ex∣cellency. They bless with their Mouth, but they curse inwardly, Psal. 62. 4. VVho after the manner of Hypocrites talk of God and his Glory, but at the same time they both think otherwise in their Hearts, and also practise contrary in their Actions. God hath vowed to punish such Ini∣quity. He doth first defeat and then over-rule their wicked Imaginations and Practices to his own greater Glory. He that sitteth in the Hea∣vens shall laugh, the Lord shall have them in Deri∣sion, Psal. 2. 4. He doth behold all the cunning Contrivances and Actings of Men towards him. For the Lord is a God of Knowledge and by him Actions are weighed, 1 Sam. 2. 3. of what∣ever Kind they be, whether good or Evil, whe∣ther they please or provoke him. He knows with what Heart and Intent each thing is done.

Strange! That any of the Sons of Men who are but meer Creatures, who are weak and dy∣ing, subject to Pain here and Misery hereafter; liable to Death here and Damnation hereaf∣ter; so likewise they are capable of receiving Good and Happiness, and these come from without or can be manifested from within; yet they should not endeavour at all times to behave themselves rightly towards the great Lord and Disposer of all things in the whole World. All that we have already is from God, and he hath reserved more which he can dis∣pense forth according to his own good Will

and Pleasure. His Favour and loving Kind∣ness are most worthy to be sought after, for it gives Peace and Assurance at present, and is better than Life it self, which doth relish and perceive all things, and then transmits over to an eternal State of Blessedness. Who would not partake of this? For even the Desire and En∣joyment of Sensuality, the Endeavours after being great and highly esteemed, redounds all to this at last, that he may be an happy Man. To be so for all Eternity is rather to be cho∣sen, than to be so only for a short Time. Nay, an assured Hope and Expectation of that is to be preferred before the present Pleasure of Sin; for as every one feels within himself, and is sen∣sible of, there is a certain fearful Expectation of the End of that which is Death and Punish∣ment. Who will shew us any Good? Psal. 4. 6. is the Language of every one: Where and how it may be had, is the great Thought and search∣ing of Heart; yea, and there is an actual En∣deavour after it where it may be had with some little Pains and Labour, as appears by the several Actions, Ends and Designs of Mankind. And though the Generality of the World hath been long settled on the Lees, and they do still continue so. They are sunk down into Earthliness and this pre∣sent Life: And they being wholly taken up with the Conveniences and small perishing Pleasures of this Life; they do not care to rise and ascend up higher. But yet they would do well to give heed unto those VVorkings and

Movings of their Soul; for that equally reach∣es after Happiness, and covets after somewhat which is wanting in order to it, as the Body desires Food and Health towards Preservation of its Life here.

This is only the Time of Trial and State of Preparation. If we can shew our selves faith∣ful and overcome, but all our Acts here are in Order and Tendency to somewhat hereafter. They are but Means towards the End, and as a Scaffold towards the building up an House eternal in the Heavens. Nothing here is com∣pleat and for it self. All we are still passing on, and like wayfaring Men, who have a Refresh∣ment but no Abode; who make some Stop, but no continued sitting down. And when we would as it were rest and fix up our Abode; yet the very Succession, Change, Perishing and Weariness of our Acts teach us thus much. The Times and Seasons instruct us in this; the Four Quarters of the Year, Spring, Summer, Autumn and Winter: The constant Course of Day and Night, also Infancy, Childhood, Youth, Manhood and declining Age; the Times of Labour, Recreation, Eating and Drinking; all these pass on. Too many are like Men amazed and astonied, they know not what all this means. They know not, neither will they understand, they walk on in Darkness, all the Foundations of the Earth are out of course, Psal. 82. 5. Though the Light hath shined and ma∣nifested what their End is of being here, and what is required of them, yet they are willing∣ly

ignorant, but go on as the rest do. This is the Manner of the Inhabitants of the Earth that dwell carelesly, that say in their Hearts, We are and none besides us, Zeph. 2. 15. There is a secret disowning of God above, or if they acknow∣ledge him by a few Acts of outward Worship, yet they confine all to that; but they have not to do with him in the common Actions and ge∣neral Course of their Life. Here they conclude that they are left to themselves, and these things they imagine are in their own Power. Some others will have Respect unto God in lit∣tle trivial Concerns, but for those of greater Moment, they do not take Counsel of him; nor yet are directed by his Law, nor yet do they consider rightly for his Glory. Were Men verily perswaded and did they act accor∣dingly, That God is to be obeyed in all things and at all Times; not only in his Presence in the Sanctuary, but also when they are more Apt to forget him at home and abroad, in their going out and coming in. Not only before his Saints and Servants, as Paul did intimate con∣cerning the Philippians, but also when they are absent and afar off: The Lord's Name is to be praised from the rising of the Sun unto the going down thereof: So in Man's going forth unto his Work and Labour until the Evening. And then we are to lie down in Re∣membrance of him, and to rise up again to glo∣rifie him To think upon him whilst in Bed and awaking; and as others Devise Iniqui∣ty in their Beds, so our selves should forecast

which Way we shall most serve and honour him. If this were universally practised by all Persons in all Places, we should see another kind of World, than as yet hath been. And do we not think it would be better and more happy with Mankind if they did thus, then as now they do in living securely and negligently.

The Mistake and Errour is, that they do not see the different and miserable Effects till it is come upon them. So the Prophet saith in Zeph. 2. concerning Nineveh. That when she shall be desolate and uninhabited, then Peo∣ple shall reflect and look back upon what hath brought this Judgment on her. And so when the World comes to be punished for their Evil and Iniquity, then they shall call to remembrance and consider what brought all this Misery up∣on them. But then it is too late and to no Pur∣pose but to aggravate their own Folly, and to torment them yet more. And so contrariwise, It would have been well with them if they had done after this and that Manner. Why, you were told and warned of as much by the Word of God for whom it was impossible to lie. So that they might even then have been assured it would as certainly be as now they find it pre∣sent upon them. It was necessary to be told of it before, because they might have done some things for which they should have been worthy to escape, Luke 21. 36. and also obtain Good for which they did labour and endure, the fore∣going Conditions should be performed; they

should be in the mean while rendred meet which the same God did press unto by the same Word and Truth, which spoke beforehand of these things.

People are apt to stumble and be blinded at the Doings of God. Our Fathers understood not thy Wonders in Egypt, Psal. 106. 7. till after they were over. And so it was of their Deal∣ings towards his Servants the Prophets, whom they did persecute unto Death, and afterwards they acknowledged them to have been faithful Messengers sent from God So whilst the Messi∣as lived and dwelt amongst Men, they doubted whether it was he. But after they had crucifi∣ed and put him to Death, then they understood it. Now when the Centurion and they that were with him, watching Jesus saw the Earthquake, and those things that were done, they feared greatly, saying, truly this was the Son of God, Mat. 27. 54. Now Jesus did in his Lifetime both by his Do∣ctrine and Miracles, manifest sufficiently before the Jews that he was the holy one sent from God. No Man can do those Miracles that thou dost except God be in him, John 3. 2. The Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Fa∣ther hath sent me, John 7. 36. And so they were amazed at his Doctrine, for it was with Power, and he taught as one having Authority, and not as the Scribes. It was sublime and divine, and and so they might even then be convinced and apprehend it. Those many, great and won∣derful

things done throughout the whole Course of his Ministry, were as evident a De∣monstration of his being the Son of God, as what appeared afterwards. And when they did oppose him continually from Time to Time, and still they were more and more con∣vinced of his Truth and Divinity, yet still to go on and to the utmost Pitch of their Malice and Rage as to kill the Body. And when the whole Time of Trial is over, then to acknowledge that they were in a Fault, and would not have done it; to pretend Ignorance for an Excuse or Mitigation of their Sin, when it was either willing Ignorance, or a false Plea, God who know∣eth the Hearts will judge of all this. Our Savi∣our notably confutes such gross Hipocrites and Dissemblers, Mat. 23. 29, 30, 31, 32. Who say, if we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Prophets; when at that very Time they did the same against Christ (whom the most moderate Fame did say, he was one of the Pro∣phets risen again, but others Christ, and others Elias) as their Fathers did against the Prophets. And so it was clearly manifested that themselves did not only allow the Deeds of their Fathers; but themselves at that Instant did the same. And as they were Witnesses against themselves that they were Children of them which killed the Prophets, so they did afterwards fill up the Measure of their Fathers, for they proceeded and did kill him also of whom God spake to

Moses, I will raise them up a Prophet from among their Brethren like unto thee, Deut. 18. 18. who was more than all the Prophets, or the Angels, yea the very Christ, the anointed one of God.

This is the Abomination of Hypocrisie, that when they do wickedly against God, they would justifie themselves before Men, and make a Shew as if they had not sinned, nor done cor∣ruptly. They would first hide their Sin as Adam, but if it is known as publick Acts are, then they would put a Colour and Pretext to it. But what are your Sins to us, or what are we that ye should plead with or extenuate your selves before? Your Sins are against the Lord, and he is the Judge himself. Oh let the Wickedness of the Wicked came to an End, but esta∣blish the Just: For the righteous God trieth the Hearts and Reins, Psal. 7. 9. He observes the several Steps and Gradations thereof. He sees how far it will go. And it may be, that is one Reason why he suffers it to proceed so far, that the Folly thereof may be more manifest, that Sin may appear to be exceeding sinful; that when he comes to dissect and lay it open with his eternal Truth, we may see the infinite Guilt and Aggravation thereof. Like a putri∣fying Sore, which the longer it is let alone, the worse it grows.

If God should arise in his Anger and lift up himself, Evil and Transgression could never have proceeded so far as now it hath done. If God had spread out his Light universally to

reprove the Deeds of Mankind, there had not been so much Sin and Ungodliness. If his Truth were clearly, universally and fully made known, it would prevent a great deal of Sin and Errour. Neither then had all Flesh cor∣rupted its Way upon Earth as now it hath done. But there hath been the Hour of the wick∣ed, and the Power of Darkness, Luke 22. 53. In which things have been suffered so to be. That Hour draws towards its End, and the Light doth begin to shine. Then also Sin and Ini∣quity will have its Period. It will make an End of Transgression and bring in everlasting Righteousness. For he will finish the Work and cut it short in Righteousness, because a short Work will the Lord make upon the Earth, Rom. 9. 28. What hath been some Thousand Years in Agitation and Continuance, may be brought to an utter End within the Compass of a Year or less. Even as we see, that he who hath been a Sinner all his Life long, is converted in an Hour or a Mi∣nute. By one full and clear Conviction of the exceeding Evil and Danger of Sin, he may be induced and brought over imediately to for∣sake it. If we were throughly made sensible of the infinite Goodness and Glory of God, and how he is dishonoured by the breaking of his Law, this alone Consideration should move any one, who hath the common Sense and Know∣ledge of him, to refrain from Transgression. If we did see after the Manner of Men, from the Ex∣ample of an enraged Prince who hath the Pow∣er

to be revenged on ungrateful Rebels, and is constant to what he swears or saith: God is angry with the wicked every day; if he turn not, he will whet his Sword, he hath bent his Bow and made it ready, Psal. 7. 11, 12. He is more and more displeased day by day; and as the Crea∣ture continually provokes him, God only for∣bears to execute his Vengeance, to see whether he will turn or not. The longer man puts it off, it will be worse for him: How grievous and abominable is it to stand, as it were, at de∣fiance and opposition with God? For a worm to contest with, and to wriggle against its Maker; for a Potsherd to strive with the Lord of the World. He justly declares himself to be an Enemy to such wicked doers. Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. 1. 24. He only sends out his Word to give notice thereof to see if they will submit. He sends out the Son of his Love with an Offer of Reconciliation, to prove whe∣ther they will receive his Message and Counsel, who saith, Agree with thine Adversary quickly, least the Adversary deliver thee to the Judge, and the Judge deliver thee to the Officer, and thou be cast into Prison: Verily, thou shalt not come out thence till thou hast paid the utmost Farthing, Mat. 5. 25, 26. The more quickly thou agreest with thine Adversary, the more sure thou art to be recon∣ciled unto him. Thou must be reconciled to him first or last, or thou wilt be eternally mi∣serable. The longer thou standest off, thou

dost the more provoke and enrage him. And wouldst thou resist him in the mean while, whom thou must at length submit unto? Nay, when thou art willing to be at Peace with him. Even those who are now reconciled, and were once afar off, are vexed within themselves that ever they should have the least Enmity against so gracious and so good a God. The Adversaries of the Lord shall be ashamed. And if thy self dost come to be agreed with him, thou wilt not on∣ly repent and be grieved for all thy former Ignorance, strange Imaginations, but even for this Opposition and Doubting whether thou shouldst presently come over unto thy God. Consider he is stronger and mightier than thou, He is all-wise and jealous of his Honour, and also he will be glorified in his Creatures. And shall they offend him now, because they hope hereafter to please and pacifie him? Or will they take Advantage over him also as some do over his Servants, to affront them the more be∣cause they know beforehand, such will for∣give. Is it good that God should search you out, or as one man mocketh another, do ye so mock him? Job 13. 9. Thine hand shall find out all thine Enemies; thy right hand shall find out those that hate thee, Psal. 21. 8. That is, find them out to punish them; and therefore God cer∣tainly knows them with the measure and de∣gree of Hatred, they conceive against him. The sin is against him, and also the pardon belongs to him; and also, he is the God to

whom Vengeance belongeth. Now what is the Reason why he doth spare some, and punish others? He will do according to what he hath said, He shall Judge the World with Righteous∣ness, and the People with his Truth, Psal. 96. 13. And by that Truth he takes an estimate of People even now.

God, who knows the hearts, will put a difference between Infirmity and Perverseness, between unavoidable and willing Ignorance, what is to be allowed to the temptation, and what is their own fault: He doth apprehend all the meaning of his own Law and Word, and also all the doings of all the Sons of Men, every motion and thought of their Soul, and all that is within them. The heart is deceitful above all things, and desperately wicked, who can know it? I the Lord search the heart, and try the reins, even to give to every man according to his ways, and according to the fruit of his doings, Jer. 17. 9, 10. He takes exact account and cogni∣zance of all things; and here it is said that it is in order to give to every Man according to the fruit of his doings; so that certainly it must be the better way to submit instantly. For the present refusal and neglect doth pro∣voke him, in the mean while those strugglings and contests do displease him; when he ex∣horts and admonishes, if they rebel and vex his holy Spirit, he will turn to be their enemy, Isa. 63. 10. and fight against them. We know not when this will be, and therefore People should

be exceeding cautious how they do in the least displease him: When the Scripture speaks of God being angry, the same Word invites a∣gain to Reconciliation with him. Can two walk together except they be agreed? Amos 3. 3. Now God is continually with us, though ma∣ny are not sensible thereof; for he is with us in our going out and coming in, and he is with us in all our ways; and this would be a continued fear and trouble to the mind, unless we are at peace with him, and then it is a comfort and an assurance: And therefore those who are afar off, do not think of God, but forget him, not knowing that they might have the thoughts of God, and the remem∣brance of his Name; be as familiar, yea, and as delightful as now they go on in their own darkness and imaginations; for here is dan∣ger and continued doubt. They might come to live under the continued sense of God, with the same, yea, and more exceeding com∣fort, than others do with the thoughts of any thing; as the Bridegroom rejoyces over the Bride, so shall thy God rejoyce over thee, Isa. 62. 3. And reciprocally his people may live comfortably, and rejoyce in the Lord their God He is a shadow from the Heat, as a great Rock in a weary Land, a shelter ••rom the Storm, an house of Defence, or strong Habitation, whereunto we may continually resort, Psal. 71. 3. And many such like expressions the Holy Ghost makes use of. As a woman

takes care of her sucking Child, and a Hen gathereth her Chickens under her wings, so is the Lord God to his People, to assure them of his continued Preservation, Love, and Familiari∣ty towards them.

And any one may come over to be amongst his People; as they that were not of his Peo∣ple do come to be of them, so we do warn, testifie and exhort all men every where, of every age, or condition of life, whatever their past sins be, and of whatever nature or multitude their present temptation and cir∣cumstances are, yet still they are invited to partake of the loving kindness of the Lord. What hinders? Let the thought, imagina∣nation, or excuse be what it will, we could speak and give a sufficient answer unto it, from the Grace and Truth of God: We could rea∣son even from the very first Principle of Acti∣on, and make even the man himself, whether he be in a meer natural state, or if he know∣eth what we say, whether he be learned or unlearned, yet we could leave it to every man to judge what is best even for himself to do, and which is lIkely to tend most unto his own good.

Nothing is more certain and evident, Then that there is no fruit of Sin. It is like dross, Psal. 119. 119. which melts and slides away. The pleasure or profit thereof passeth away, and comes to nothing at all; there is nothing therein which doth remain and endure; no∣thing

which will abide the Fire, or stand in any stead in the evil day: Not the least com∣fort or happiness can possibly arise from it: Wherefore then should any one continue in Sin? Or, why should any one go to add Ini∣quity to Iniquity? To draw it on as with a Cart-Rope; when hereby he doth not only lose so much good, but bring on himself the more guilt and misery: If he hath offended God by former sins, he doth yet more by pre∣sent continuance in the same; if he hath been filthy he will be worse, by wallowing yet fur∣ther in the mire; and the sooner he draws back from the ways of wickedness, he will a∣bate God's displeasure against him. No flesh can stand under the power of his Anger; they cannot endure, nor are their hearts strong in the day when the Lord shall deal with them: And seeing we must all appear before him to receive Good or Evil, to be sentenced unto Life or Death, What can be done too much to intreat our Judge in the mean while, that we may have him favourable and propitious, and be found accepted with him? What intercessions and care should be used against this great day of Trial and everlasting Deci∣sion? How should we in the mean while be∣have our selves towards him, that now sits a∣bove to take notice of those who fear him and think on his Name, and also expecting till his Enemies be made his Footstool? Those who will not submit willingly at first, must at

length by force; who will not do it of their own accord, shall be made to do it: Where∣fore should any debate or doubt arise in the minds of men concerning this? Had they not better forthwith close in with that God of whom it is graciously written, Who is a God like unto thee, who pardoneth Iniquity, and passeth by the transgression of the remnant of his heri∣tage? He retaineth not his anger for ever, be∣cause he delighteth in mercy, Micah 7. 18. He would wink at, and pass by former Iniquities, if People would be careful to please him for the time to come; if they would not per∣versly abuse things as to stir up his Anger so much the more, because he doth not retain it; nor yet to presume upon that Mercy which he delighteth in. The right consequence is, That if God doth not retain his Anger, then they should not retain their Sins; if he de∣lighteth in Mercy, they should both Pray, and also endeavour to be Partakers thereof; to meet God, as it were, in the way of Good∣ness; to have good-will towards him, that he may shew Mercy towards them; with what Affection thou behavest thy self towards God, he will manifest the same towards thee. With the merciful thou wilt shew thy self merciful; with an upright man thou wilt shew thy self upright: With the pure thou wilt shew thy self pure, and with the froward, thou wilt shew thy self froward, Psal. 18. 25, 26. According as men are, so will God be towards them.

Now seeing that every one knows that it is in the power of God to save or destroy, to do good or to punish, no man can be indiffe∣rent as to which he would partake of; for he would have the good, and avoid the evil: let him then go the most likely way to obtain the one and eschew the other; and that is not to be determined by a sudden thought, or slight apprehension of things; for such may be the temptation and delusion of Satan. But consult the Word of God, the very truth and reality of things; for seeing that God made, doth now govern, and will dispose of all things, we may rest fully assured that so it shall be as he hath said and decreed; where his Word doth promise Forgiveness, there the man may be assured thereof; as again, where it threatens Punishment, there he hath just cause to fear and dread it.

Let the wicked forsake his way, and the un∣righteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isa. 55. 7. But the wicked think that this may be done hereafter; so that he is for keep∣ing to his own way in the mean while. Then he will continue and go further in a wrong way, out of which he must at length come, or perish; the longer he goes on therein, the more way it is to come back; those things which he now doth, must be undone. He must endeavour to please and be reconciled with

that God, whom now he provokes and sets afar off. He must have an awful Regard and Reverence for him, whom he now despises. What strangeness and contradiction would it be to do those things now, which he shall here∣after really wish and desire that he had never done: Repentance comes in upon a better and more truly informed Judgment. When the pro∣digal came to himself, Luke 15. 17. then came in him the resolution of going home, and framing right Principles of Life hence for∣wards: Then it is discerned that he was in an Error heretofore, that he had chosen the worst part, but now he would mend, and lay hold of the better; then he verily assents, and is really resolved, That if such a thing were to do again, he would not do it. But how can this be, that when either he doth already, or might know as much, yet he doth the same?

The whole doth depend upon a full and true knowledge, That God is to be obeyed and pleased in all things; and that it is best for men in all circumstances, and at all times so to do. If in one instance, so likewise in a∣nother, and then in a third, and so through∣out all parts of our Duty. It is better to be temperate in all things, than to run to the full excess of Riot, to do Righteousness at all times, Psal. 106. 3. then to practice wrong or deceit at any time: It is better to observe the several parts and stated seasons of Worship, than to live in irreligion or contempt of

God: It is grievous to have forsaken God, and it is good to draw near and hold fast un∣to him in every thing; this may be known by that long series and tryal, how it is with the condition of Mankind; those several dis∣pensations and accidents, the sundry changes and chances of this mortal Life, the tempta∣tions, and what may seem severe trials, are to instruct in thus much. When the History of God's Church and People is rehearsed, with an account of what things happened unto them. This, or the like inference, is made, That they might keep his Statutes, and observe his Laws, Psal. 105. 45. And this is recorded for their Children, and to us, To the intent that we should not forget God, nor turn aside from his Co∣venant. And as Moses allowed Divorce to the Jews, for the hardness of their hearts; so it may be supposed that God doth admit Man∣kind to Repentance for their Ignorance and Imperfection; that if when they did not at first apprehend the excellency of his ways, yet if when they are convinced of the misery and deceitfulness of their own ways, and when they have some trial and experience of God's ways, and there they find a real Worth and Good∣ness, then they should yield, and come over unto God.