Three treatises, being the substance of sundry discourses

THE FIXED EYE, OR THE Mindful Heart. (Book 1)

PSAL. 25.15.

Mine Eyes are Ever towards the Lord.

CHAP. I.

Eyes of Saints set upon God: In what sence Ever; and how many ways.

THis Psalm is a Psalm of speciall excellency, and hath this mark on it, that (as some others) its form'd in Verses of it according to the Hebrew Alphabet. David was a man of a heavenly spirit, and truly he breaths much life in every word. This Psalm is a Prayer; David complains of

Enemies; good men shal never want them, but this is their advantage, that as the world wil be sure to be their enemie, so God wil be more sure to be their friend. He had one to go to and could tel him how it was with him, and how men dealt with him, and that's but a bad business to the world, but its a great relief to the Spirits of the Saints, that they can go to God and speak their hearts. And in his Prayer observe his spirit: He doth not after the manner of the world, breathe out Affecti∣ons moved meerly from the smart of the stroke, without sense of the cause; but cries out more of his sin then of his suffer∣ing, and speaks more against himself then against his enemies, and begs more that he might walk in the sight of Gods coun∣tenance and have his favor, then to be de∣livered from his enemies. And as all Pray∣er, the more spiritual, the more argumen∣tative it is, (Prayer that is full of Affection, is full of Arguments;) so this. But while David was drawing down mercy upon himself, he was catcht up; Love fires in Prayer. His Faith is quickened in Prayer, and then Love's inflam'd: In the midst of his Prayer he breaks out and tells God in the words of the Text, that his eyes were ever towards him: While he was begging

the eye of God toward him, he tells God, Mine eyes are ever towards the Lord.

Ever,] You cannot understand that actually and uncessantly his thoughts and heart were towards God, and his mind taken up with him; for by the necessity of this life, and the Law of it, he was some∣times to be taken up with other things: But when he says, Mine eyes are ever towards the Lord, he means these three things.

1. That the disposition of his Soul was such, that he could be always looking upon God; he could wish, that when he is de∣parted out of himself, and got up, that he might never come down more, and never have any other work in the world but this, to behold God. Thus always is taken in the Scriptures. In Acts 10.2. Cornelius is said to pray [always,] that is, he had a disposi∣tion, his heart was ready to pray always. Acts 7.51. It's said of the Jews, They were stiff-necked and hard-hearted [always] to resist the Holy Ghost; this was their tem∣per: like a stone that resists the hand of the workman, takes in no impression, but is wholly shut up to it self.

2. When he saith, Mine eyes are always towards the Lord, he means this, That upon all occasions, in every condition, in all places, his eyes were towards God. In

Luke 18.1. Christ teacheth to watch and pray always, that is, upon all occasions, when ever Prayer is called for; watch to see the season, and have your hearts open: Making mention of you Always in my prayer, saith the Apostle, Rom. 1.9. and not seldom elsewhere; that is, as I have occasion I do intercede for you, as I pray for my self, its my dayly work: So in Psal. 88.9. Eve∣ry day will I praise thee. Psal. 145.2. Every day will I bless thee: So here, Mine eyes are ever towards the Lord, that is, it's my every days work.

3. Mine eyes are [ever] toward the Lord, that is, continually; it is not only my or∣dinary work and dayly course, but it's a work that shall last while I live, a work for life. 2 Sam. 9.10. David saith concerning Mephibosheth, He shall [Always] eat bread at my table; that is, while he lives he shall sit at my table: And in Psal. 146.2. While I live (he speaks in the sence of the Text) I will praise thee. So that now here you have the temper and practise of a godly man, his eyes are Ever toward the Lord. The Text holds forth these three things to us.

1. What it is upon which the eyes of Saints are set, upon what they are termi∣nated; upon God.

2. Their great diligence and assiduity

in this work of Eying God.

3. The continuance of it, Always.

Eying of God, in Scripture expression, as it's taken in a large sence, it's put for the mind of man, and not only for the mind, but for the heart; eying, seeing, and look∣ing, signifies all manner of Affectionsa 1.1. I shall give you that sence only that is most comprehensive, as full and large as either the propriety of this phrase, or any Scripture of like expression, will reach to. There is an Eying of God in these six ways.

You shall see these all cleared in their order.

• 1. In way of Meditation.
• 2. In way of Affection.
• 3. In way of Observation.
• 4. In way of Expectation.
• 5. In way of Supplication.
• 6. In way of Intention.

CHAP. II.

The Way of Eying God in heavenly Medita∣tion: Thoughts setled upon God include much choyce and pleasantness.

FIrst, Eying of God is meditating, thinking, contemplating on God: Jerem. 3.2. Lift up thine eyes to the high places, and see where thou hast not been lien

with. Lift up thine eyes; the meaning is not, that they should so much, or onely, exercise the Eyes of their Bodies, but of their Mindes; that they should consider and think well of this, how greatly they sinned against God. Prov. 24.32. Then I saw, and considered well, I looked upon it, and received instruction; speaking of the field of the Sluggard: I saw, that is, I diligent∣ly weighed and viewed it: and considered it well; the word in the Original is, I set my heart to it, and made it my work to think of the matter: So that this Eying of God is thinking and minding of him, medita∣ting upon him. Hebr. 12.2. Looking to Jesus, &c. The Apostle means, consider him, as he speaks in Chap. 3.1. Consider the High Priest of our Profession; looking to Jesus* 1.2 as one looks to his pattern, (which he doth with all diligence,) or as one looks to his refuge, hope, and help; all which import a solemn and serious employment of the minde about the thing. Exod. 2.11. It is said, when Moses grew old, he went out to see his Brethren, he looked on their Burdens: He did not onely come near, and cast an eye upon them, that's not the meaning of it, but he weighed and considered their condition; therefore it's rendered by the Septuagint by a word that signifies Consi∣deration,

^c He considered their labor and travel. Psal. 25.18.* 1.3 Look upon mine Af∣fliction, saith David; that is, consider it. Then to eye God is to consider him: I will express this duty in these few words; It's a course of voluntary and holy turning, and holding of the minde upon God. I'l a little open this in these three things.

First, This Eying of God is not onely a converting and pointing of the minde to∣ward God,* 1.4 but the abiding and staying of the minde with God: It's not some few and fleeting thoughts that are the discharge of this work, but thoughts resting, dwelling, fixing, and staying upon God. The truth is, there is a mighty rouling in the mindes and thoughts of men, their thoughts fly up and down like dust in the wind, and some of these may light sometimes upon God, but they vanish and abide not; these kinde of Visions may consist with the greatest forgetfulness of God. God hath his way open every where, and even they that live in the greatest unmindfulness of him, have their hearts and mindes open for him to pass in and through at pleasure. God hath his way through the spirits of the worst men, but he stays not there, that's a favor promised to some onely. Joh. 14.23. If any man love me, &c. We will come

and make our abode with him: He comes to many, but stays not; he is in their eye, but passeth away: so that many have occasion to take up the Prophets complaint (in ano∣ther case,) Jer. 14.8. O thou hope of Israel, the Saviour thereof in time of trouble, why shouldst thou be as a stranger, and as a way∣faring man that turneth in but for a night? Thus God deals with most in the world, He is as a stranger to them: As one in a strange Country is there for his business, converseth with none but his friends, pass∣eth by all the rest as so many strangers; so God is a stranger in the world, onely he knows some few; he findes out his friends, and passeth by all others. As a wayfaring man,* 1.5 a traveller, comes to a place at night, and mindes his restd 1.6, when the night is gone he is gone; so (saith the Prophet) why art thou as a wayfaring man that tar∣ryest for a night, and art gone in the morn∣ing? Thus God deals with most, He hath indeed his accesses to them, but he hath like∣wise his recesses from them; he is in their eye sometimes, but afterwards hides him∣self, and is in darkness again, that men can∣not see him. Look to it therefore, it's not a discharge of this work, when you have some transient thoughts of God, when you throw a thought upon him, then which no∣thing

is more fluent and vanishing, being the usual Emblem of greatest and most speedy fading vanity. How would you take it, that the Childe of your own bowels should only give you a look sometimes, and be gone, and not live in your presence! Minding of God is another manner of bu∣siness then many are aware of. It's a think∣ing with thought upon thought, a reitera∣tion and multiplication of the thoughts of the minde upon God,* 1.7 so the Scripture ex∣presseth it: I returned, and beheld vanity under the Sun, Eccles. 4.7. and in Chap. 2. v. 11. I considered all my works, &c. and in the next Verse, I returned to see; he look'd upon and considered his works, and he re∣turned to behold them;* 1.8 the force of that expression in the Hebrew is this, he renewed his work, and consider'd again; he thought on them before, but now he returned to think; he renewed his thoughts upon the matter, and took a new view of it. Indeed when the understanding works seriously, it will fetch things into sight; and not onely so, but holds them there, and fastens upon them, and when they are gone, will fetch them back again: Lam. 3.20.* 1.9 My Soul hath them still in remembrance: My Soul in re∣membering doth remember them; that is such a calling to minde as is exprest in the

next Verse, This I recalled to minde; or as the word is in the Original,* 1.10 and in the Mar∣gin, This I made return to my heart: Things are apt to be gone with most men, they are apt to lose the sight of God; but he did recall again the thoughts that were vanisht and sunk. This then is one thing that be∣longs to the work, That Eying of God is not onely a turning of the minde towards God, and setting it upon God, but a fasten∣ing and holding it towards him.

2. Minding of God is a willing work, the will is in it; there be many thoughts fly at random, they get out of the Mind, but are not sent out: The Mind of a Man is a most profuse thing, and nothing in the world spreadeth it self into so many act∣ings as the Mind doth: The Sun is not so full of beams, as the Mind is full of thoughts, which spreads it self more then a thousand Suns. But these acts of the Mind, which flow forth as Bees from their hive, are not this work; but when the Mind is sent out upon this errand, the heart putting forth the understanding upon advice, and makes it mind God; when the heart puts the mind upon the wing, to fly upwards, within the vail, to see him that fits upon the Throne; this is somewhat.

And it's a chearful minding of God; a

man is pleased in it, when he is himself. It's good for me to draw near to thee, Psal. 73. ult. Good; how good? better then perfume: My meditation of him shall be sweet, Psal. 104.34. My meditation,* 1.11 or my word of thee is sweet; it signifies a word secretly spoken; the heart speaks of God, and those words are musick in the Soul; the word imports a sweetness with mixture; like compound Spices, or many flowers; such a sweetness this thought of God yields to him whose heart is towards him; every thought is pleasant, and the whole working of the Mind makes up a sweet delight. Again, It's better then wine: Cant. 1.4. We re∣member his love more then wine: There is more content in contemplating on God, more refreshing to the spirit, then wine gives to the body. Psal. 63.5. My Soul is filled as with marrow and fatness, when or if I remember thee upon my bed, and meditate on thee in the night watches: When I do this, I am as one satisfied with marrow and fat∣ness. Psal. 139.17. David tells you, there is a preciousness in the thoughts of God;* 1.12 that word signifies, precious in every sence: Look in what kind soever you account a thing precious, so precious are the thoughts of God to a man, whose heart is in a right frame. Some thoughts are driven out to∣ward

God, as a messenger sent and driven out upon an unwelcome message, in a way, and to a person whom he loves not: Many cast an eye sometime upon God, because they think they must not always live in forgetfulness of him; they do it as a duty, not a refreshment to them; as a work, not wages; because they must do it, not because they love it. Yet by some men God will be thought on, though they would not: The Devils cannot forget God; God hath made such a stamp of himself upon their natures, that they can∣not forget him; that's their unhappiness; they wish they could be out of Gods sight, and God out of theirs; and if it could be, their misery would be the less. So God will be in the eyes of some men, that they cannot cast him out of their thoughts, but the impression of God fastens and abides upon their Souls; so the sight of God followed Judas to a continual amazement and distraction of his mind. But the more a man that is right finds a conjunction of God and his mind, the more sweet it is to him; he reckons this like the gate of Hea∣ven; such a day is as one of the days of Heaven: When the Soul is thus taken with God, it loves every glance of God; the more it sees, the more it loves: Abraham

saw my day afar off, and was glad,* 1.13 or highly rejoyced, Joh. 8.56. This work then, of eying and minding of God, is a willing work; not a work whereto the heart is drawn and driven, and wherein it hath no content, but such a work that is both work and wages.

CHAP. III.

Holy thoughts of God are mixed with awful love, leave deep impressions, transform the spirit, and are the Trade of good Souls.

IT's not only a serious setling of the mind toward and upon God, but a [holy] pointing and fastening of the mind upon him; holy in the manner, and holy in the end of it.

1. In the manner; not like the bold practise of men that know not God, who cast an eye upon him with as little regard as upon a post or pillar: This minding of God must be according to the nature of God. You cannot look upon a friend, a stranger and a Prince with one and the same eye: You cannot look upon God as he is god, but you will love him; nor as power∣fl, but you will fear him; nor as he is ex∣cellent,

but you will admire him, &c. These things will work with you; either in a way of assimilation, or delectation, or admira∣tion, &c.

2. Holy in the end of it; a man may do think much of God, and yet do no work of holiness: There is a meditation of God that we may call the meditation of a Stu∣dent, who studies God as he studies other things, by which means he heaps together many notions concerning God, but hath no impression of the holiness of God upon his heart, but is a stranger to God, and hath no communion with him. But this work is holy in the end of it: A man eyes God that he may have more of God: He that minds God truly, hunts and seeks after something of God; he would have more of his presence, light, favor, and Image; he is seeking the beloved of his Soul, and the love of his beloved; therefore would fain be near him, and looks toward him, that he may receive that from him which his Soul so much prizeth; he minds God, and as one that desires to present as an offering to him, those fruits of his love, which by the love of God are begotten in his heart, so that this work is holy.

4. This minding of God is a work of course; not to be done now and then, and

layd down again, but it's the trade of that man that doth it right: It is his every days work, and his constant employment to be mindful of God. David describes the good man thus, Psal. 1.2.* 1.14 His meditation is in the Law of the Lord day and night. Psal. 139.17. When I awake, I am still with Thee. The mind may slip from God, and sometime be taken up with other things, but cannot be long kept from him, because God is its Center; and it's natural for a holy mind to move toward God, as for a needle touch'd with a Load-stone to point toward the North Pole. Psal. 16.8. I have set the Lord alway before me: This was the practise of Christ our Head, Acts 2. It's applyed to him, though spoken by David as the Type. You and I may suspect our hearts if there be an elongation of our minds from God, if our minds be scattered up and down the world: If our business be not with him, we have reason to look sadly upon our selves; for where God hath no place with us, wee have none with him. A good man must be with God, he hath ma∣ny things puts him upon it, and inclines him to it; he wants much, and therefore cannot forbear. Can a man forget to drink that is athirst? can a man forget to eat his meat that is hungry? Certainly when Da∣vid,

Psal. 102.4. saith, He forgot to eat his bread, sorrow had taken away his stomack that he found not the want of his meat, but a man that feels his want cannot forget it; neither can a man forget God that lives in the sensible want of God, his Soul is still breathing after God. Love will send out a mans thoughts, and not suffer a man to live at home, but to be where it is best of all to be. Can a Bridegroom forget his Bride? or a Bride her attire? Jerem. 3.32. Men cannot forget what they love. Can a mother forget her childe? Isai. 49.14. and can a man forget God that loves God? There's a necessity that a man should be minding what he loves; he will send his under∣standing on errands to Heaven, that it may bring him matter of delight from the Visi∣ons of God to refresh his Soul: And not onely so, but Christ awakens the heart, and calls it forth. Indeed were it left to us, should we have no more heavenly-mind∣edness, and meditations of God, then our own spirits bring forth, it would be little or none; but Christ calls to the spirits of his people, as he called to John, Come up hither and see; he knocks at the door that we may open and go forth with him: The King led me into his wine celler, Cant. 1. She was there, but how came she in? the King

led me. Christ will not be long from his; if their hearts come not up to him, he will come into them; and if he be there, all is taken up with attending upon him; as you may see abundantly by experience. Though the heart stands still like a Clock when the plummets are off, and the wheels move not; yet when Christ comes in, he puts all into motion. If a Loadstone be cast among many Needles, though they did he still, yet now how do they all move and hang about it? So all the affections run towards him, and the thoughts go out like motes in the Sun; the mind is at work hard. The presence of Christ not only excites the mind, but contracts it, and makes the working of the mind more strong. It's reported of the Flower de luce, That when the Sun goes down, it opens and scatters it self abroad; but when the Sun appears, it shuts and contracts it self: There is in the presence of Christ such a contracting of the heart towards himself. Mary, when she saw Christ, though her mind were scattered before, and about the Sepulchre, yet now ••t concenters in Christ. A man that loves God, cannot live in a course of forgetfulness of God; either want brings him, or love constrains him, or Christ draws him; here cannot be a lusting alienation of

mind in those that belong to God.

CHAP. IV.

Disconformity to the forementioned Principles a great fault in Christians: The Disco∣very of it: Slumbering Eyes, and wan∣dering Hearts.

* 1.15HAving spoken something to the open∣ing of the thing, I shall now endevor that you and I may lay our selves to this pattern, and compare our selves with this Rule. Do you thus mind God? Let me ask you, where your Eyes are? The truth is, the Eyes of the whole World are mis∣placed; all the World either wholly dwell out of God, or extreamly wander from God: all sorts of men are extreamly guil∣ty of notorious forgetfulness of God; and of this God complains, and that often; and that not only in reference to the dead and dark part of the world, who have eyes and see not, but are like Images; but with re∣spect to his own: My people [my people] have forgotten me days without number;* 1.16 negligently have they suffered me to be out of their minds, and that for a long time. My work now shall be to lay be∣fore

you the Fault, and the Causes of it. The fault, with respect to the godly and un∣godly, that both may see how guilty they stand, and may see whence it is that their understandings are so alienated and estran∣ged from God.

As for the godly, their frequent excur∣sions from God, their inordinate affections to the world, their sad dejections of spirit, their many withdrawings, and a world of these, are too clear and deplorable demon∣strations that their eyes are not always upon God. The Fault I'le express in these four things.

1. In not sending out the understanding toward God, not pointing of the mind to∣wards its Maker: The mind of man is a nimble thing, nothing is of that agility; it's the swiftest creature God hath made, next the Angels; yet towards God it must be moved, directed, ordered, and pointed. For though the way on high was natural, yet man not keeping his first state, it's now become a way hardly passable, that the Soul cannot walk it of it self, neither can it dwell on high, more then we can live in the Ayr, without the drawing and holding of divine Power. I have written, saith the Apostle, 2 Pet. 3.1. to stir up your pure minds, [to awaken you,* 1.17] and it was but

need. See how David calls upon himself, Psal. 103. Praise the Lord, O my Soul, and forget not all his benefits; be sure to remem∣ber God. Psal. 5.3. In the morning will I [direct] my prayer unto thee; or I will set it in order, I will order my self in my ad∣dresses to Thee. And in Psal. 57.8. Awake my glory: Though his spirit was holy, and set towards God, yet it had need to be called on, that it might be put forward in a right motion towards God, and answer the voyce that calls, Come up hither. A∣wakening is a word imports rouzing;* 1.18 as birds that provoke their young ones by flight, to make use of their wings; or as men call one upon another to their business. Judg. 5.12. Awake, awake, Deborah; awake, awake, utter a song: Men do not thus call on themselves. It's a great fault, that a man loseth that watch and that command over his spirit which he should have, so that his mind either stands still, as a lake, or if it move, it runs at waste; as indeed a mans mind doth, if it be not toward God and for God: A great fault it is when men take not pains with themselves, as the Pro∣phet complains, Isai. 64.7. No man stirs up himself to take hold on God. It's said in Exod. 35.28. They came every one whose heart stir'd him up. Your hearts had need

be stir'd up, else they will not do their work. Is it fit that so noble a faculty (then which there is none under Heaven more glorious) as that understanding which God hath entrusted you withall, should be no more improved? Was this golden Candle∣stick given you for any other light then that which is from above, that may shew you the way to union with God, and en∣joyment of him? Were these golden Cabi∣nets given you, and have you the keys of them, that you should keep them empty, when you might fill them with heavenly treasure, which is invaluable? David calls his Soul his glory; you stain the crown of your glory, when you make such glorious creatures to lacquey after every creature, which should be in attendance upon God, like Angels in the presence of their Father. When the mind runs after vanity, you be∣come vain: Jer. 2. What iniquity have your fathers found in me, that they run far from me, and walk after vanity, and are become vain? The vain out-goings of your minds and spirits will make you vain, yea worse then nothing. What injury do you do your selves, that have such nimble winged messengers, (that can mount up to the highest Heavens, can walk with Angels, can lodg themselves in the bosom of the

glorious God, can present all your Cases to him, can bring back again reports of mercy to you,) if you use them not? Do you not see, how God is sending out to you continually? The thoughts of his heart are Love, eternal Love; and the fruits of his Love are always sent out, like the beams of the Sun: He hath sent out his own Son, and will not you send out your thoughts towards him? Will not you order your thoughts toward him, who hath directed his greatest Love towards you? What is your life, but a continual emanation and emission of divine Love? And is God thus flowing forth to you, and will you stand still, and not have your minds run∣ing out to him?

2. In the next place: As this is a fault, that there is not that sending out of the thoughts toward God, and that setting of the mind to this work; so this is another fault, that there is not a bending of the mind in this work. Oftentimes the mind looks up, but it's so feeble, that a mans thoughts are like an arrow shot from a Bow weakly bent, which reacheth not the mark. It's wise counsel that the Wise-man gives; Whatsoever thine hand findeth to do, do it with all thy might. I am sure in nothing more it concerns us to act with all our

might, then when we act towards God, in whom all our life is. 1 Chron. 22.19. Now set your hearts and souls to seek the Lord your God. This is our work,* 1.19 to act with life and vigor, when you go to take into your eyes the greatness of that glory which you hear of God: The Apostle's phrase is, Have the loyns of your mind girt, when you are upon this work. I ask you that question, which Christ put to some in another case, What went you out to see? When you crawl and move, as if you had no heart, nor spi∣rits, whom go you forth to see? What, him that is the Lord of Glory, the only Potentate? What are such heavy and la∣zy aspects, to take in such a Glory? You see in what large streams your thoughts fly forth to other things, and are you only languishing, weak and feeble in things of so great concernment? Mal. 1.14. Cursed be the deceiver, that hath in his flock the sound and the strong, but offers the blind and lame. Certainly this is the way to procure a curse, to be so exceeding remiss in your ad∣dresses to God; hence it is you get no more: Then God comes most to the heart, when the eyes are most set upon him: The child that draws with strength is soonest filled: The Brests of Consolation are full, but therefore you are empty and complain,

because you bend not your selves to draw from the Wells of Salvation: You take not pains with your selves to make your way to God lively.

3. As this is a fault, not to send our your minds toward God, and not to bend your minds to the work; so this is another, the not binding of your minds to it: You should not only go to God, but stay with him. The right minding of God, is not a transient glance, and sudden cast of the eye, that is presently wheel'd off from God again. Psal. 143.5. I remember the days of old, I meditate on all thy works: I remember them, and not only bring them to remem∣brance, but I meditate on them, my mind talks of them;* 1.20 that is the force of the word; I muse, and stand looking on the works of thy hands: this is that which fires the heart, when a mans eye is fixed on God. Psal. 39.4, 5. My heart was hot within me; while I was musing, the fire kindled: then spake I with my tongue, &c. Indeed that is a season of kindling, when the mind is musing; but when the mind is fleeting and floating, little impression is made, little good comes of it. There are many days at Court, wherein strangers come to see, and are soon gone; and what get they? Nothing: But they that abide in the pre∣sence

of the Prince, live by him. It's not a pointing and casting of your eye towards Heaven, that makes God your portion: If you do not dwell with him, he useth you like strangers. Think well of it: Cer∣tainly where the Eye abides not, it's be∣cause either the thing displeaseth, or there is some better thing that draws away your hearts. What is there in Heaven or in Earth should draw away your minds from these Visions? When you look upon him who is most glorious, is he not worthy, on whom your Souls should dwell? and your minds rest themselves with all their might? Certainly what we love, that will hold us, that will be in our thoughts, we need not call out our minds; and if once the eye be set upon it, it holds; as the Load∣stone, having drawn the Iron, keeps it fast to it self. Christ himself acknowledgeth such an operation of love upon himself; Cant. 6.5. Turn away thine eyes,* 1.21 for they have overcome me: And in Cant. 4.9. Thou hast ravisht my heart, my Sister, my Spouse, with one of thine eyes: Christ was as one that had lost his heart, as the word imports; He is pleased so to express his deep af∣fection toward his Church: He was held in the galleries, and captivated with love to his People, so that his eye was ever upon

them, he loved to behold them, it satisfied his Soul as marrow and fatness to see them: He shall see of the travel of his Soul, and be satisfied,* 1.22 Isai. 53.11. And indeed he saith he cannot get his eyes off them: Can a mother forget her child?* 1.23 No more can I forget you. And is Christ so tender in his love toward us, that he ever minds us; and shall our minds be so loose to him? so flut∣tering and fleeting? Shall there be no more care to bind our selves in cords of love to him, that we may ever behold him, who bears us in his brest before his Father always?

4. This is our fault, that whatsoever is done in sending, bending, and binding of our minds towards God, yet with some at least (O that it might not be true of all) it's not their course and trade: Now and then they are awakened, and get up into Heaven to see their Father, but it is not dayly; and here is their failing, that it's not their course as it was Davids:* 1.24 Every day will I praise thee: And, I am ever thee, Psal. 73. I beseech you consider it; Is this now and then going to Heaven, within the vail, to live the life of Friends? Is this to carry your selves as children, to be so strange at home? What, now and then, once a month or week, seldom to be where

you always should be? You should ever dwell with God, as the lovely Center and resting place of your Souls, and you are seldom with him; is this fair? Is Christ and the Father of Christ objects that are not worth the looking after? such mean things, that a visit now and then should serve the turn? What said the Queen of Sheba concerning Solomon? Blessed are these thy servants, that Always stand before thee, and hear thy wisdom: If she were so taken with Solomon, remember that a greater then Solomon is here. And will you deprive your selves of that blessedness, which you might enjoy by standing always in the presence of your Father, to hear his Wisdom, and be∣hold his Glory?

But if this be a fault (as indeed it is) what shall we say of that voluntary retention of our minds, when the voyce of God within bids us go and visit Heaven, but we sit still in a voluntary reluctancy to the voyce that speaks? What shall we say to that voluntary diversion of mind, when God sets himself in our eyes, and our minds turn off from God, and pitch on other things, and have no content in beholding him? But above all, what shall we say to that voluntary effusion and vile expence of mind and strength of understanding upon

vanities, when we send out thoughts in whole troops towards vanities, and do not spare one toward Heaven? Certainly this is a crime of a very high nature. You see in part what is your fault, and to know that is a great advantage; I have endevored to shew you it in the several degrees of it; I shall now shew you the Causes of it.

CHAP. V.

How the Soul comes to wander from God: Of divine Permission in this Case: Discou∣ragements pretended: The heart pleased with something else more then God.

1. THe first is, Divine Permission: God pleaseth to leave his people much to themselves, for ends best known to himself; and oh, what work is made when this wilde Boar is let into the Gar∣den? How doth he trample and tread down? What spoil doth he make, when he is got into the place where he most gladly would be? How did God let him in upon Job? so that his thoughts by visions in the night troubled him; how was he tost in his spirit? Solomon, how did the Devil run away with his understanding? and

carry him almost into a total forgetfulness of God, that no good man I think ever since the Creation did run so desperate a race as he did? God was rooted out of his heart, as it were, he giving himself up to fulfil the lusts of his eyes and of his mind with all his might; but in the end he cries out, Vanity of vanities, all is vanity and vex∣ation of spirit. Certainly it were better the Devil had power to run away with our estates and liberties, then with our thoughts, keeping them in captivity, and as the steers∣man of our minds ordering their motions at his pleasure. Some mens understand∣ings (by the mighty workings of these principalities and powers) are as swiftly carried to imaginations of evil, as Eagles when they fly to dead bodies, or as any creatures when they make haste to their prey. You shall see a man, when he is in this case, all his thoughts are beneath Hea∣ven, and they roul up and down the world, and pitch sometimes here, sometimes there, as things suit, but are separated from God, and he cannot get off: but as Jael strook a nail into the head of Sisera, and fastened him to the ground; so mens thoughts and minds are fastened to something in the world, that they cannot deliver them∣selves.

This is a woful day indeed, when God will not be seen; when God saith of a man, as David of Absalom, Let him not see my face. Truly if this be the condition of any, that their understandings are ridden by the Devil, and carried away from God; go to Christ, confess and humble your selves, seek his face, who is the Father of spirits, and hath command and power over Devils, that as by permission he hath suffered the unclean Spirit to enter, so by his command∣ing word he may say to them, Come forth, that your understandings may be free for their proper work; for he only can cast down imaginations, and every thing that ex∣alteth it self against the knowledg of God, and bring into captivity every thought into the obedience of Christ, 2 Cor. 10.5. Many may complain as Job in another case, Chap. 17.11. My days are passed, my purposes are broken off; even the thoughts of my heart; or as it is in the Margin,* 1.25 the possessions of my heart are broken off: as if a man should say, I had thoughts of Jesus Christ, I was wont to have sweet apprehensions of my Father, which took me much; God was wont to take up my Soul, and my mind was wont to be contentfully possest with the medita∣tion of him; now these possessions are gone, and broken off. Pray then as David,

Psal. 119.37. Turn away mine eyes from be∣holding vanity; or, make mine eyes to pass,* 1.26 that they be not held to gaze upon vanity, but that I may run with freedom the Race that is set before me, having God still in mine eyes.

2. A second cause of this great fault (not having our eyes bent and fixt on God) is Discouragements: Indeed Discourage∣ments are called, a weakening of the hands, in Jer. 38.4. Melting of the heart, Deut. 1.28. Breaking of the heart, Numb. 32.7. All to shew, that a man under discouragements is made unfit and unmeet for service.

1. Says one, I like this well, and you speak to my heart, when you speak of this eying and minding of God, and my wishes keep pace with the Rule; I am ready to say, I would it were so with me; but the work is too hard for me, I find no strength to it.

Answ. Suppose you do not;* 1.27 indeed commonly the best things are hard; though this be hard, yet it's a necessary work, and you must never plead necessity against Du∣ty: You are bound to it; all Law requires this. Is it hard? but is it not good? doth not the work pay you wages? My medita∣tion of him shall be sweet, saith David.

Again, You say it's hard, but not so hard

as is pretended; and all the hardship that is in it, we have brought into it; let us not then complain; though we sweat at the work, let us be willing to do it. And re∣member what I tell you, though you have lost the command you had over your spirits, yet if you be in Christ it's in part restored to you. You see how you can send out your understandings, and how they can shout out thoughts upon other things; and will you not use a command over them in this, in directing them toward God, for the beholding of him? What is the renew∣ing of your mind, but the giving it a power∣ful propensity to move towards God, and the things of God? If then you are in part re∣newed, the difficulty is in part removed: You have reason therefore, in regard of the necessity and sweetness of the work, to set your minds to it.

Besides, Your minds are swift of motion; you should not speak of difficulty, when in an instant you can start from Earth to the highest Heavens.

Again, When you look to God and Je∣sus Christ, you look to one that opens to you: If you draw near to God, he will draw near to you; If the Journey be long, he will meet you more then half way: Isai. 64. He meets them in the way that rejoyce, and work

righteousness. So that if you set to the work, you are not like to be as one that launcheth out into the deep Sea, where he sees no bounds; or like one in a Desart, wandering alone on foot; but you go forth to one, that comes forth to you.

CHAP. VI.

False Meditation subdueth not the heart. A wicked heart hath no joy in the thoughts of God. What's done, and not according to Rule, is as if it were undone. The heart which mindeth not God in a constant course is not right.

THere is a generation of men,* 1.28 whose course is quite cross to Davids: Whereas he saith, Mine eyes are Ever to∣wards the Lord, they may say, Mine eyes are Never towards the Lord; God is not in all their thoughts, Psal. 10.4. God reckons a thing as not done in several respects.

1. When it's not done to purpose; when a work is done, but reacheth not its end: Jer. 8.6. No man repents, saying, What have I done? Yet Isai. 59.12. God acknow∣ledgeth something upon record to be done; they confest that their transgressions were

multiplied before him, and their sins testified against them; yet he complains, No man repents, &c. because it was not done to purpose, the work was not home. Psal. 119.59. I considered my ways, and turned my feet unto thy Testimonies: I made haste, and de∣layed not to keep thy Testimones. Here was a work to purpose. Then a man looks to∣ward God to purpose, when the thoughts of God are the possessions of his heart; when the eye is so set on God, that the heart is changed into the likeness of God. Though a man should give a thousand glances every day toward Heaven, if there be no effectual impression upon the heart, God takes it as if a man ever lookt from him, and never cast an eye toward him: Psal. 50. They are called a people that forget God: Surely 'twas not a total forgetfulness; for the Law of God was in their mouths, and they had made a Covenant with him by sacri∣fice; but their remembrance of God was not effectual, it did not subdue their hearts to God: therefore though they talkt of him, yet God chargeth them with forget∣fulness of him. 1 John 3.6. the Apostle saith, that they that live in sin, have not seen God, neither known him: A true sight o•• God separates a man from himself, it's the the destruction of the sins he lived in; as

ignorance and forgetfulness of God is the strength of sin: Forgetting and not regard∣ing are put one for another in Scripture; I forget (saith the Apostle, Phil. 3.) those things that are behind; i.e. they were of no weight with him, he regarded them not. So when men forget God, it argues they re∣gard him not at all; as God is said to for∣get men, when he will do nothing for them; then a man is as forgotten, as a thing that is not. Jer. 23.39. See how this is exprest; I even I will utterly forget you,* 1.29 or in forget∣ing I will forget you, and I will utterly for∣sake you, and cast you out of my presence, and bring everlasting reproach upon you, and per∣petual shame, that shall not be forgotten. A terrible place for all forgetters of God.

2. God reckons that as not done, which men would not have done. Sometimes men think of God, but they know not how to shun it, God breaks in upon their spirits; but their natural temper is to suffer them∣selves to be drunk up, and diverted by o∣ther objects: A natural man abhors the thought of God; nothing so sweet to a Saint, My meditation of thee shall be sweet. A good man could be content to live out of himself, to live in God. It's a good work, the work of Angels; they who once have been used to this employment, know not

how to wish to change. One Eudoxius wisht, that he might be admitted to come near the body of the Sun, to have a full view of it, though it devour'd him; He was some∣thing rash in his wish: But there is some∣thing proportionable in a godly spirit; he so loves God, that he could be content to be swallowed up in the beholding of him. 'Tis said of some, Rom. 1.28. That they liked not to retain God in their knowledg,* 1.30 and God gave them up to a Reprobate Mind: They liked not; that is, they not only neglected, but despised; it seemed not good to them: so the Syriac; It was a very unpleasing thing to them, to know and to mind God. It's usual in Scripture, that verbs negative are put for their contraries. Zech. 8.7. Love not a false Oath: Love not, that is, hate it. Heb. 13.2. Forget not to entertain strangers; that is, be sure you mind it, and have this in your hearts to be ready to it. Revel. 12. They loved not their lives to the death;* 1.31 they did with their lives as with things they hate, not at all regard them. So when it's said, they liked not to retain the knowledg of God in their thoughts, the meaning is, they hated that God should have any room in them, or that there should be any knowledg of God in their hearts. Though the worst of men cannot but sometimes have God in

their eyes, yet because they like it not, God counts it is not done, and takes it as if they gave him no attendance, or never lookt af∣ter him. The Apostle Rom. 7.17. upon this account reckons, It's no more I, but sin that dwelleth in me; because the propention of my spirit, my better part, is all towards God, it is no more I: In this sence, when a wicked man thinks of God, it's not the man that doth it, but his conscience, or the power of God upon him; he doth what he would not do. As in another case,* 1.32 when a man would do a thing, though he cannot do it, it goes for done with God; as it's said of Abraham concerning his son, and David concerning the temple: So that whether it be good or evil, it's not reckoned if the will be not in it. Let no man deceive him∣self; though he cast his eyes toward Hea∣ven all the day long, if he love not this work, he doth nothing.

3. That which is not done according to the Rule, God reckons it as not done. If a Ma∣ster set his servant about a work, if he do it not according to the pattern and rule which is set him, nothing is done, it may be worse then nothing. This is not to eat the Lords Supper, 1 Cor. 11.20. Yet they did eat it; but because it was not done after its due manner, he saith, this is not to eat it. And

mark it, what God faith in this case, Isai. 43.22. Thou hast not called on me, O Jacob, but hast been weary of me, O Israel: Thou hast not brought me the small cattel of thy burnt-offerings, neither hast thou honored me with thy sacrifices: I have not caused thee to serve with an offering, nor wearied thee with incense: Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices, &c. Yet they did these things, and God acknowledgeth it; Jer. 6.20. To what purpose cometh there to me Incense from Sheba? and the sweet Cane from a far Country? Your burnt-offerings are not acceptable, nor your sacrifices sweet to me. He looks on the thing as not done, be∣cause 'tis not done as it should be. Men think of God, but their thoughts are not holy, awful, and subjecting the spirit: they think of God, but their thoughts are no way proportionable to the Majesty of God; they look loosly, carelesly and carnally up∣on God; they peep upon that glory with an unholy and undaunted spirit, and so its against the Rule, and God reckons it not done, nay it will be worse to them; God will recompence upon their heads even their thoughts of him; this he will punish severely: People think they do well when they have good thoughts, and think well;

they are deceived: for if their thoughts be not as they should be, though they be for number as motes in the Sun, they do no good, but bring many sufferings and punish∣ments upon them.

4. That which is a mans course and trade, denominates a man, and not any particular action. A man may come to a Carpenters house, and take up his tools, and do some∣thing at his work, but this makes him not a Carpenter, it doth not denominate him, because that is not his trade. The best Saints sin; yet because it's not their trade and course, they are said not to sin, and are called blameless and holy, &c. And David is said to be a man after Gods own heart, (notwithstanding his many failings,) be∣cause the habit of his spirit was so. Now the course of the world is a course of ha∣bitual and voluntary forgetfulness of God, endeavoring to shut God out of their thoughts; and if their thoughts do run to∣wards him, it's but as water out of its proper channel, not in its place; their way is alto∣gether out of God, that we may say of God in reference to these, as Job of places not frequented, They are forgotten of the foot, Job 28.4. So the minds and spirits of these men converse not with God, but he is forgotten of the foot of their Souls: This

is a dangerous state; when they are not with God, where are they? In the night tares are sown; and when is night, but when God appears not? (as the non-ap∣pearance of the Sun makes darkness,) and then the night takes place, and now all evil is to be found in that man. Judg. 3.7. They did evil, and forgot God: Those two are joyned together, as the cause and the effect; they forgot God, and therefore did evil▪ Forgetfulness and unmindfulness of Gods is the womb of all sin, where every unclean spirit nests. A man that lives in forgetful∣ness of God, is free to righteousness, as the Apostle speaks, Rom. 6.20. He is in no bonds to God, he feels no obliging power in any thing upon his spirit toward God.* 1.33

As things that are not, so things that are unknown and not minded, are worth nothing. It's all one to me, whether things be not, or be forgotten. The spirits of those men are in a woful case, that live without God; they are as Sheep without a Shepherd, and like a Ship among Rocks; nothing but a divine hand can rescue them from ever∣lasting Shipwrack. All affections of love, joy, fear and hope, flow from sight of God; therefore where there is no sight and knowledg of God, men are free to all evil: If thou forgettest God, thou clearly

pronouncest, and the express language of thy course is, that there is no God; this ve∣ry thing strips him of all loveliness and beauty, one not worthy to be minded. What is more contemptible, then that which no man will look on? Forgetfulness is the state of death: Psal. 31.12. That I be not as one forgotten among the dead. When God is not remembered by thee, he is to thee a dead thing: And what is thy mind, but as a grave, a place of darkness and forgetful∣ness, where is nothing but pollution and corruption, and whatsoever is loathsom in it self, and destructive to thee? It's the speech of Bildad in Job 8.11, 12, 13, 14. Can the rush grow without mire? or the flag without water? Whilest it is yet in his green∣ness, and not cut down, it withereth before any other herb. So are the paths of all that forget God, and the hypocrites hope shall perish: Whose hope shall be cut off, &c. Though the marrow be fresh in thy bones, and thou be in the vigor of thy youth, though all be green and flourishing about thee, yet thou art but like the flag without water, and the rush without mire, in a withering, dying and wasting condition, though at present thou please thy self in beholding thine own greenness; so are the paths of all that forget God. Therefore it's good to consider of it

betime. Psal. 9.17. David saith, God will turn all that forget him into [Hell;]* 1.34 The word signifies, a state of death, yea a depth of deaths: Indeed to forget God, is a deep sin, and it brings deep death upon men that live in it, that dare walk so boldly, viewing every creature, and minding every vanity, and do not make it their work to mind God: All the good you do shall be for∣gotten, and all the evil you do shall be re∣membered, and God will say to you one day, I know you not; I was a stranger to you upon Earth, I could not have an eye from you, but when your lazy idle spirits plea∣sed; and now, out of my sight, I'le never own you, nor look upon you more: and this will be the case of all that forget God. Having presented you with the Fault, I shall now lay before you the Causes, whence it is that men live so in a course of forgetfulness of God.

CHAP. VII.

Man wanders from God, having lost the go∣vernment of his spirit. Thoughts of God suit not perverted Souls, are above them and against them. Satan lord of the ima∣ginations and master of the affections in those which forget God.

1. MEn have lost the regiment of them∣selves, that government which God had put into their hands over them∣selves. Man was created in a good state, like a well ordered family, where there are some in command, and others under com∣mand; some commanding, and others commanded: He made man upright, saith Solomon, Eccles. 7.27. When is a thing right? When it agrees with its Rule. God and man were alike, the Image of God was upon man: What is the Image of God? God is good and God is wise, and so was man; and this was the rightness of mans condition: God made man right;* 1.35 all was in order; the reason of man was subject to God, and the spirit of man was subject to Reason; Man had the command of himself, that he could set his thoughts in order, and send them out upon their proper

work and errand, and raise affections suita∣ble to their objects, and command their motion. Now the case is altered: 1 Thes. 5.14. The Apostle speaking of some men, among other terms,* 1.36 he calls them [unruly:] This may be the name of the whole state of man; he is unruly; like an Army routed, where neither Commander nor Soldier are in their places: so is man, having swer∣ved from his Rule. The truth is, the go∣vernment is not utterly extinct, but utterly perverted; like a Change in a State, where though there be an alteration in the frame and constitution of it, yet there will be a Government still: So here; that govern∣ment which man had over himself being perverted, now that which is good is tram∣pled upon, and that which is evil is exalted; Serving divers lusts and pleasures, saith the Apostle, Tit. 3.5. This is the state of man: In Prov. 17.24. The eyes of a fool are in the ends of the Earth; wandering up and down like masterless creatures: God is forgotten, and man hath lost the command of himself, to set and hold his mind streightly in at∣tendance upon God. This is one Cause.

2. Another is this, God is not the object that suits them: The eye is not pleased, therefore it withdraws. What is in God, is above man: Man was created in a state of

obedience to God, and communion with him, but now is sunk into such a state of dark∣ness and depravation, that what was his life, is now too high for him; that as our bodies cannot live in the ayr, so the under∣standings of men cannot now feed upon God who is their proper bread, and is so indeed to those who are delivered from this polluted and defiled, perverted and impotent state. As beasts take no pleasure in beholding heaps of gold, and rich cabinets of precious Jewels (which are excellent and glorious in the eyes of men) because they suit not with their condition: So the eye of a man is not taken with beholding God, though he be good beyond all expres∣sion, even he that made and keeps all good in Heaven and in Earth, the blessed Foun∣tain of all; because there is now an un∣suitableness between this excellency that is in God, and the present state of man; that as the best food in the world will not please a sick stomack, so neither will this Angels food go down with men; as Solo∣mon in Prov. 24. saith, Wisdom is too high for a fool: [Wisdom,] whether he means the actions that are to be governed by wisdom, or the dictates and rules of wisdom, every thing of wisdom is too high for a fool. Creatures cannot go higher then their ap∣pointed

and natural station: A fish in the water enjoys it self, but put it in another element it dyes presently. Men are natu∣rally of that constitution and frame, that they cannot live but on low things, they cannot live above: What is the life of a Saint, is death to the world: to rise toward God, is the resurrection of their spirits, and the elevation of all their life; but its death and destruction to natural men. And they are not only averse to this, because there is in God that which is above them, but that which is against them. What dreadful ap∣prehensions hath a man that looks upon the Power and Wisdom of God, his Eternity, Omniscience? &c. These are visions that fright him, and strike his heart through like a dart; This God is holy, therefore he will destroy me, and there is no escaping, because he is Omnipotent and Omnisci∣ent. There is in the nature of man a neces∣sary motion (that it puts it self upon flight) from every thing which it conceives to be hurtful; it will not endure a cohabitation with what is contrary to it. Who can dwell with everlasting burnings? God is a con∣suming Fire to the world, and their thoughts and apprehensions take fire at the remembrance of him, and scorch their Souls, and they cannot endure it. It's a

great pain for a man to be where he would not: Wo is me, saith David, that I dwell in Meshech. It's a perpetual dis-rest to a man, when the place of his abode displeaseth him. Though a thing be never so good, yet if a man be sunk out of that state where∣in formerly he had a sweet enjoyment of it, it delights not. Bury her out of my sight, saith Abraham of his wife when she was dead: Though he loved her dearly while she was living, yet when she was dead, bury her out of my sight. So men love not God, therefore they bury him out of their sight; and God buries such out of his sight: Jer. 15.1. I will cast you out of my sight, as I have cast out your brethren, the whole seed of Da∣vid, &c. Man, as he is in his depraved state, hates his being, and wishes himself rather to be nothing, then to behold such an one as God, that is everlasting burnings, and hath an unchangeable Will, eternally and severely to punish sinners.

3. A strong cause of mans unmindful∣ness of God, is that distance into which the nature of man is sunk from all good, especi∣ally from the greatest good; and as any thing lies near that, and hath most tenden∣cy to it, so the heart of man draws back most from it. As a man that is renewed loves that best that is best, and then that

which is next to it: so an unregenerate man loves that best which is worse; and hence they give themselves up to all vani∣ty, setting open their Souls, and prostitu∣ting themselves to every thing that is evil, and become a common habitation and rest∣ing place for every thing that is not good; and the more unlike any thing is to God, the better entertainment the heart of man gives it: By this voluntary tradition of himself, he is so captivated to those things that he had once a power over, and his back so bowed down, and he so held under, that he cannot come out of this state, ex∣cept God bring him out: That in Mark 6. doth something resemble the state of these men, They were in the desart, where were many comers and goers, and they had no leasure to eat: It's so with worldly men, they have many thoughts coming and going, that they have no leasure to do that which is best for them.

4. The last Cause is this, God doth some∣times give men up, and leave them to be at the will of Satan, to raign and order their motion as he pleaseth; so that he is master of their affections, and lord of their imagina∣tions; and he calls back, and sends them out hither and thither as he pleaseth: He is called the strong man; and as he is strong,

so he works strongly: He is said Eph. 2.2. to work effectually in the children of disobedi∣ence: Where he hath possession of the mind, he picks up the seed sown, that it may take no root, nor spring up; he pre∣possesseth the mind, and holds it in perpetual employment; like Sampson, that was made to serve in a mill: so Satan makes the Soul to run a round which way pleaseth him, that it hath no time nor leasure to look towards God, which is a very sad thing: Joh. 13.2. It's said of Judas, The Devil having put into his heart to betray Christ, &c. When once the Devil hath got the regiment of a poor creature in that kind, he puts in and puts out at pleasure; and the truth is, when he put this thought into Judas, Satan him∣self entered into him, vers. 27. he came in with those thoughts, he entered when they entered, and then the man was perpetually and mightily employed by him. The mind of man is naturally fruitful in thoughts, tending from God: Out of the heart proceed evil thoughts, Mat. 15.19. It is with the nature of man, as 'tis with some ground, that brings forth some things of it self; but if it be drest by a skilful man, it a∣bounds much more. When Satan be∣comes the Gardiner of the Soul, every plant there multiplies and fructifies ex∣ceedingly,

and there will be a mighty en∣crease. Hence it is, that man lives in a course of forgetfulness of God, because by a voluntary diverting of himself from God, at length God is provoked to divert from him, and then Satan takes possession of the heart and thoughts, he enters and com∣mands the man at his pleasure.

This may suffice to set before you the Causes of that unnatural and that hateful forgetfulness of God, wherein most in the world live; I beseech you mind it, it's a business of exceeding great weight. My next work is to perswade you to practise the Duty held forth, That you would al∣ways have your eyes toward God.

CHAP. VIII.

Perswasions to frequent Emanations and con∣tentful abode of Soul with God. Minding of God a work possible to Christians: A work of the most excellent power. Spiritu∣al actions easier then bodily. Contem∣plative life everlasting. Natural pro∣pensity of Soul to God renewed in Saints. A blessing of love in true mindfulness of God.

LIve in a more close attendance upon God: You never live rightly, till you live in the world as in a place consecrated to God. It's an extream wrong to the end of our Being, when we let our minds loose unto vanity: To be extravagant and open to vanity, is worse then that the Temple should have been opened to all abominations. This work is little regarded in the world, little of it is done: The Children of the night are altogether in the dark, and shut out from God; the Children of the light very much found in forgetfulness of him: And truly these days in special manner abound with this fault; men stand more remote from God now then ever: Forgetfulness of him from whom all our Being is, and

upon whom we all depend, reigns; yea much of it is there where men think them∣selves to be raised most unto God, and brought into more conformity to him, and communion with him. My counsel to you is, to look to your eyes: My eye (saith David) is ever towards the Lord: And oh that all our eyes were so fixed. The work that I now call for is, the willing, holy and frequent emanation and outgoing of your minds towards God, and contentful and effectual abode with him. I shall give you a few Arguments to press this Duty; and indeed we had need have Arguments urg'd with all force, and it's well if a hun∣dred Arguments draw one man; the most argumentative discourse in the world is not strong enough alone to prevail with men.

1. The first Argument is from the na∣ture of the work; it's that which you may do, it's a work possible, it's a work that you have power to do: When God calls for your eyes, it supposeth your eyes are not so set and fastened in your heads, not so fixt and immovable, but you may look up to him, you may eye him and mind him; God never gave a Command impossible: But here is this threefold fault, which I'le but touch.

That men having understandings to mind God, their minds stand still like stand∣ing water, or like a clock whose wheels move not at all; which fault however sometimes it may be from a meer distem∣per, yet oftentimes it is from a sinful prin∣ciple: There is no list in mens hearts to look to God, nay there is a withdrawing from God, and rather then the understand∣ing shall be employ'd upon God, it shall run at waste (like water,) or stand still, and not move.

Men sometimes do look to God, but as it's not their dayly course, so they do it not with strength, but weakly and faintly: Slight visions leave but very shallow impres∣sions: These men live according to the sight they have of God; Slight men are of poor spirits, because they do not enoble themselves in a vigorous beholding God.

A third fault, which is worst of all, when men send out their thoughts and lay out their understandings in an ill way, when the matter of their thoughts and ima∣ginations is evil. There are thoughts of good that are evil thoughts, and thoughts of evil that are good: When a mans mind looks on God, but the heart withdraws, when it looks upon God with contradictions and quarrellings at him, these are evil thoughts

of God. There are thoughts of evil that are good, as when a man looks on evil, but his end is the separation of his heart from it, and that he may destroy it. But when a man looks upon evil with affections and desires after it, when his mind is employed 〈◊〉〈◊〉 the bellows to the fire, when he is con∣••••••ing and devising how he may compass 〈◊〉〈◊〉 ••vil, this is most notorious wickedness; 〈◊〉〈◊〉 doth mightily habituate and root the Soul in a deplorable elongation from God: He that thinks and deviseth evil, makes haste to it with all the strength he hath: Prov. 24.8. He that deviseth evil, shall be called a mischievous person; a Master of evil* 1.37, so some read it: this is the fruit; a man by employing his understanding in a sinful way, he becomes to be a sinner in grain, a Master sinner, a Leader of others, a man transcendent, going beyond others; as Saul was higher then the people by the head and shoulders. David describeth such an one, Psal. 36.3. The words of his mouth are iniquity and deceit; he hath left off to be wise, and to do good: He deviseth mis∣chief upon his bed, he sets himself in a way that is not good; he abhors not evil, that is, he loves it, as those phrases import, (verbs negative are put for their contrary, affirma∣tive.) Prov. 30.32. If thou hast thought evil,

lay thy hand upon thy mouth: for as the churning of milk brings forth butter, and the wringing of the nose brings forth blood, so the forcing of wrath brings forth strife: It's but to shew what degrees sin hath. When a man hath thought an injurious thought against another, it's time for him to lay his hand upon his mouth, and stifle it there; for if the thought be entertained, it inflameth the tongue, and then much evil comes into act. As the churning of milk brings forth butter, and the wringing of the nose blood; so, saith Solomon, the Forcing of wrath brings forth strife. As Vipers dye by the young ones bred in them; so do men dye by the evil thoughts bred in their minds. The Apostle Peter speaks of some men, 2 Pet. 2.14. so sunk in sin by the exercise of their under∣standing and senses about it, that they could not cease from sin* 1.38. This I am sure of, the more you wander from God, the more you run into sin; and every thought you have of evil this way, is a step from God. Stop betimes, before you go so far that there can be no return, that you be not held in the cords of your own iniquity; pray, that the thoughts of thine heart may be forgiven thee, which was the Apostle's counsel to Simon Magus, Acts 8.22. Men come to be in a remediless state by giving way to evil

thoughts: Isa. 44.20. it is said of Ephraim, A deceived heart hath turned him aside, that he cannot deliver his Soul, nor say, Is there not a lye in my right hand? Now a man is in a woful state, when he is so turned aside by his deceitful heart, that he cannot extri∣cate himself. You have a power, and may do something; and by how much more you are enabled to it, by so much the greater your sin is if you neglect it: When God calls on you for this work, if you can be profuse on other things, in a great ex∣pence of your minds and thoughts towards them, and you will not mind him in all your ways, your sin is the greater.

* 1.392. This work is a work of the noblest power and faculty you have; and as any thing is more excellent, so it stands in the greater obligation towards God; for as a man receives, so he owes; we owe much, that receive much. Seeing then you have received so noble a faculty from God, you are more engaged to lay it out when called for, according to the Will of him that gave it: You have other faculties that are not under such a tye; you have a power of breathing, a power of motion in all your members, you have many powers; but these lie not under that obligation as this, because this excels all; the more careless

and unfaithful you are in improving it for God, the greater your sin and fault is. This faculty is, as one calls it,* 1.40 a divine breath, a beam of the immortal Light, the very Image of God: Nothing comes near∣er unto God, then the mind of Man and Angels: When you suffer therefore your understandings to run from God, you de∣base your glory; your excellency is now deflowred and dishonored. It's recorded as a reproach upon Domitian the Emperor, that he would be spending his time to catch and kill flies; too childish a work for a man in so high a place: It is much worse for you to employ that excellent faculty your understanding about flies and trifles, that was made to behold God, and in behold∣ing him to be filled with him. It's the most excellent and highest faculty, and the workings of it are so much the more easie: The works of the Soul are more easie then those of the body; therefore you should be encouraged to put your selves on the ex∣ercise of it. The eyes of the body can by one glance reach the stars, and see further in a moment, then the body can move in all its time: The mind is quicker then the eye, and in a moment can glance into Heaven to the beholding of God; therefore this should be a motive to prevail with you to

the practise of this Duty, because it's a thing whereunto you are so enabled:* 1.41 It's a most excellent power, conducing most to your life; the actions of the body do more weakly and remotely conduce to your life. This faculty is spiritual, and herein differs much from the actions of the body, which have their seasons, their proper time and place; but the acts of the Soul may be done in any place, at any time; you may start into Heaven when no eye sees you; you may be on the wing towards God, though among a croud of men; no busi∣ness is such but you may be with God, and yet your business not suffer.

Again, It's an eternal faculty, and the work of it is everlasting: A contempla∣tive life is the life of Heaven, it's that which Angels do; they ever behold the face of your Father in Heaven. If you like not this work, how will you live in Heaven? The dislike of it is a bar against your entrance: The life of blessedness is a life of Vision, and seeing God; which if you take no de∣light in, Heaven is no place for you.

Again, It's a faculty very active; your minds must be somewhere else, if they be not with God; and if they be not on God, they are upon something of less concern∣ment. Why should you follow after drops,

and neglect the Fountain? Why should you fly after shadows, and neglect him who is the true Substance? Truly if the mind have its current from God towards other things, these things are not only of less concernment, but destructive, and from whence you will reap nothing but corrup∣tion and depravation, and defilement of spirit; you will grow worse and worse into the form of the Devil, by how much your minds stray from God, and pitch up∣on other things: Jer. 2.5. They are gone far from me, and have walked after vanity, and are become vain.

Again, It's a faculty that hath received in the Saints a tendency towards God. You do extreamly wrong your selves, when you make not use of that propensity, and put not forth your selves to have commu∣nion with God, whereby you might bless your selves in the enjoyment of him. See how David expresses the propensity of his spirit towards God, Psal. 63.1. O God, thou art my God, early will I seek thee, my Soul thirsts for thee, my flesh longeth for thee: When shall I come and appear before thee, to behold thy Glory, as I have seen it in the Sanctuary? This is the course of the spi∣rits of the children of God, in whom that propensity which was natural, is now in part

restored; so that they are bent towards God, they thirst after God; as a man thirsts for water in a dry and thirsty Land.

Again, There is a blessing in this work: God blesseth what he likes, as he curseth what he hateth: He likes it well. Mal. 3.16. Then they that feared the Lord, spake often one to another, and a book of remem∣brance was written before him, for them that feared the Lord, and thought on his Name. He will be sure to mind those that mind him, and be a friend to those that seek after him. When you are bid to look upon him, it is but to receive from him: Is it any thing else, but to call and invite you to look on the most pleasing and delightful Object, that in the beholding of it, it may convey it self unto you, and you be de∣lighted and filled with it? It is all one as if he should bid you sit down by a Well of Life, and drink, and to be as Christ and the Angels are, who are blessed in the be∣holding of him; as if he should bid you come and pluck Apples off that Tree of Life that is in the midst of Paradise.

God loves this work: Cant. 2.14. Let me see thy face, my Beloved, and hear thy voyce, for thy voyce is sweet, and thy counte∣nance comely. In one act you may do that

which pleaseth God, and makes you bless∣ed: Set your eye towards him, and his eye will be more towards you, and he will refresh you as with Manna; there is enough in him, come and take freely: Reflect upon your own experience, have you ever found this way like a wilderness? If it be a blessed work, why will you un∣bless your selves? If the work will exalt you, why will you debase your selves in not closing with it? And if you might live above in Heaven, why will you live below? Let all the sweetness you have ever found in this work provoke you to enlarge your self toward it. When thoughts of God are moving in you, God himself is not far off, he will come and enter too; and how sweet is it for God to come and take up his habitation in the Soul?

CHAP. IX.

Jesus Christ a Pattern of Eying the Father. Greatest mindfulness of God due. God our best Friend. All we have is in his hands, and of his gift. All Religion founded upon a due mindfulness of God. Anguish awails wandering hearts.

ANother Argument is from the Exam∣ple of our Lord Jesus, whom we are to mind and imitate; He is your Pattern: What saith Christ? Learn of Me: And, Be you perfect, as your heavenly Father is perfect. How can you follow Christ the Captain of your Salvation, if you mind him not? When the Apostle perswades them in Heb. 12. to run the race that is set before them, he bids them look to Jesus, the Author and Finisher of their Faith. Mariners at Sea, that they may run a right course, keep an eye on that ship that bears the light. Your course cannot be right, when your eye is not upon Jesus Christ, your Pattern. Would it be with us as it is, when the for∣getfulness of God lodgeth in our hearts, if we did more mind Christ? We should say in our selves, Is this the course that he steered? David tells us of Christ, Psal.

16.8. that he set the Lord always before him; or as Luke expounds it, applying those words to Christ, Acts 2.25. I foresaw the Lord always before my face: The Father was Ever in his eye; whatsoever came in∣to his sight, he ey'd him first, and fix'd up∣on him. Now Christ is not only ap∣pointed to be our Pattern in this thing, but he takes notice of us, whether we imitate or no; His eye is upon us, to see whether our eye be upon the Father, as his was and is for ever. It was the counsel of Seneca, that when men are about to do evil, they should think on Plato, or some such emi∣nent man, as present to behold them. Cer∣tainly if Christ were more minded, as such a Pattern, God would be more the object of our most affectionate thoughts.

Again, If we consider the Object, it is the greatest reason in the world that our eye should be upon God: God is our friend, he loves us, he bears us in his heart; and shall not he be in our thoughts? This is ill requiting of him, whose eye is always on us, seldom or never to eye him: This is a great contradiction to the Law of Friend∣ship, which consists in reciprocation of loves, Jer. 29.11. I know my thoughts toward you saith the Lord, thoughts of peace and not of evil, to give you an expected end: Oh that

we could say so, I know my thoughts to∣wards God, are thoughts of love and care to please him: Job 19.14. See how hai∣nously Job took it, that his friends had for∣gotten him, My kinsfolk have failed and my familiar friends have forgotten me, &c.

As God is your friend, so all you have is in his hand: My times, saith David, Psal. 31. are in thy hands, O God: And can you forget him, in whose hands are all your concernments? If you had but a piece of your estate in a mans hand, you could not but mind him. God hath all that you have for Soul and body to Eternity in his hands, and shall we forget him? It was the ag∣gravation of the sin of Belshazzar, in Dan. 5.23. that he did not glorifie God, in whose hands his life was; Thy God, in whose hands thy breath is, thou hast not glo∣rified.

Again, You have all from him; all the good of every kind that you receive, is all from God, and will you not mind him? Deut. 32.18. God complains, that the peo∣ple were unmindful of the Rock that begot them, and forgot God that formed them. Shall we so dishonor our selves, and live so cross to all principles of Reason and Justice, as to be taken with the things we receive from God, and forget him? Shall we receive all

that comes from him, and shut him out of doors? It was never Gods intent, that when he had deckt our ways with all flow∣ers of comfort, we should sink into an un∣grateful unmindfulness of him: These are so many memento's to excite us to remem∣ber him. It was the commendation of A∣braham, Heb. 11. that he sojourned in the Land of Promise, as in a strange Country: He did not sit down as at home, and make glad his heart in the enjoyment of mercies; but reckoned himself as in a strange Coun∣try, that he might enjoy him that is better then all.

It is upon record, that God had said of∣ten to his own people the Jews, Beware lest you forget me, when you come into that good Land: It is spoken to you also, Take heed you forget not me in your habitations, in your relations and friends, in your goods, in all your enjoyments. Isai. 44.21. Thou art my servant, O Israel; I have formed thee, thou art my servant, thou shalt not be forgot∣ten of me; or not forget me: the force of the word is, thou shalt not bear me away,* 1.42 but let me be in thy heart, and in thy mind, and remembrance always; as I'le not bear thee away, thou shalt not be forgotten of me. Thus you see much in him, whom you are to mind, to draw and hold your eyes toward him.

The last Argument: It is a very funda∣mental Duty; all your intentions, purposes, dispositions and affections in your whole course comes to nothing, except they re∣ceive life from this, for this is the founda∣tion of all: In the sight of God lies your Rule of direction for all your actions, and all the Reason of your holy walking: The mind is the Leader, and it leads according to the object where it is set. Job 31.7. My heart hath not followed my eye: That is the natural course, for the heart to follow the eye; where the eye is set, there the heart will be also. See how the Prophet express∣eth, Isai. 59.2. I have stretched out my hand to a rebellious people, that walk in a way that is not good; they follow their own thoughts. They walkt in a way that was not good; What led them? Their own thoughts: Thoughts do mould men; a man that thinks much of the world, grows worldly; and a man that thinks much of God, grows godly; as he thinks, so he is, saith Solomon, Prov. 23. And we beholding the glory of Christ, saith the Apostle, 2 Cor. 3.18. are changed from glory to glory. If there be any comfort of hope, if any flames of love, if any life of faith, if any vigorous dispositions or mo∣tions toward God, if any meltings of a softened heart, these flow from the know∣ledg

of God, not habitual, but actual:* 1.43 Ha∣bitual knowledg is as meat in the Cub∣board, and as precious water in a glass; but actual knowledg is those things in use and enjoyment: We are renewed day by day, saith the Apostle; how? by looking on things that are eternal, 2 Cor. 4.16. Heb. 11. it is reported, that Moses did many excellent things; How came he by that excellent spirit? he saw him that was invisible. Plato saith, that it is Philosophy to love God; for that is the end of it, to bring men unto God. Upon all these considerations, and many more that might be urged, give up your selves unto this work: There is not a man free, but the bonds of this counsel are upon him. The sum of it is this, Often have your eye on God, dwell in the con∣templation of him, let that day be as one of the days of Hell and of darkness where∣in you have nothing to do with God: This is certain, if God be your God, you can∣not let your minds run at waste: To turn aside from God, will be very chargeable and expensive to you, you will pay dear for it: Children that wander from home get the rod: The rod is not far from that man that loves not to stay with God.

God can make the thoughts of thy heart to be like Hell it self, and to minister more

bitterness to you, then if a whole legion of Devils were about you: I beseech you therefore mould your selves into this Doc∣trine, that you be not found Despisers of the great God, who will not speak in vain: One of these two things will be made good upon all; either the Word will subject your Souls unto the Command of God, or unto the Vengeance of God; and if you cannot now look up to him with de∣light, you may know the day in which you may look up and curse, Isai. 8.21. Now you may look up towards God and live; but the time may come, that you may be in that distress, that you will curse God, and the world, and your selves, when bit∣terness shall be on your Souls for your neglect of this work.

CHAP. X.

Directions concerning Eying of God. Truths to be received in their power. Saints are to keep in their hearts a meetness for their work. Saints are to preserve their capaci∣ties for God. Saints must maintain a deep sense of divine engagements. A lively sense of necessities is useful. Pure hearts are meet for divine converse. The mind will'd without Sanctification.

I Shall now set before you some helpful Counsel, that may enable to this great work, from which the heart of man doth so hang off. Certainly there is nothing which men are more hardly brought to, then to this, to keep the remembrance of God fresh in their spirits, and to let their understandings run in this channel con∣stantly. As men do intend an end, so they eye the means; indeed the means lie in the way to the end, yea they are the way it self, and the end is in them: I will therefore offer some means to you.

First, Entertain the Rule in the power of it: When any Command of God comes armed with his own strength, it makes man weak, he cannot make resistance, but falls

down conquered in the assault. The heart naturally stands out against and is estranged to every voyce of God; it will give him the hearing, and admit the sound, but not the strength; it will keep the Word at a distance, either by non-attending, or by voluntary diversions and forgetfulness. Indeed the things of God are very strange to us, though they were our best and nearest acquaintance in our primitive state; and therefore now we are hardly brought to own them and receive them.

The not entertaining of the Truth in the power of it, is that which frustrates so many thousand Sermons; so that though everyday one thing or other is called for and pressed, yet matters are as they were: God speaks, but few regard; he cals, but few answer; He saith, Do this, and do that, but all is undone still. Then the Word and Counsel of God is received in its power, when a man doth acknowledg it, and hath the sense of the weight and efficacy of it; and this was the commendation of them, 1 Thes. 1.5. that they receive the Gospel, not in word only, but in power: and what was the effect of it? see vers. 6. And they became followers of us, and of the Lord, having received the word in much affliction. And observe, John 8.37. what the Reason was that the Jews were in

so desperate a course against Christ, that they sought to slay him; Christ himself gives the Answer,* 1.44 My word hath no place in you: Christ had preached unto them, as he doth unto us; but that word which he then spake had little entrance or little abode at least in the spirits of men: And so at this day, either the door is shut against the Word, or it is soon cast out of doors again: It is not a faint yielding of your spirits unto the call of God, when he speaks of such a thing as this is: The thorny ground had much of this; When the Gospel came and call'd on them to look to God and Je∣sus Christ, they were very yielding, there was a sprouting of many affections, and great appearances of the efficacious work∣ing of the Word on them;* 1.45 but all came to nothing. Many, while they are under the ministration of the Word, are under some operation of the Spirit that attends it; and they are ready to say as they in Exod. 19. We will do whatsoever the Lord saith: But I may take up that wish, O that there were such a heart to do even this one thing now call'd for, to walk in more mindfulness of God, and that it might be said of you, as it is of them, Rom. 6.17. Thanks be to God,* 1.46 that you have obeyed from the heart that form of Doc∣trine, into which you were delivered. The

receiving of the Counsels of God in their power, is not, as you may think, only a pre∣sent entertaining of them, nor is it the pre∣sent taste of the sweetness and vigor of them in your spirits; but it is the abiding of this Word in the power of it upon your hearts. There are many that are much struck in their spirits by the Word, but yet what saith the Scripture of them? They cast the Word of God behind their backs, and no more look after it; therefore they are unfruitful hearers of it all their days. 1 John 2.24. see what the Apostle John saith, Let that therefore abide in you, which ye have heard from the beginning: if that which ye have heard from the beginning shall remain in you, ye shall also continue in the Son, and in the Father. Men know not what they do, when they let their hearts depart from the Word; many invaluable Counsels from Heaven, in which their Souls are bound up, are lost, and made nothing of as to them: This is Satans gathering of the Corn that is sowed, before it come to ma∣turity. Those whom God carries through obedience to eternal life, he doth cause to lay up his Word, to be their companion, and unto them as the Covenant that was layd up in the Ark of God: I have hid thy Word in my heart, saith David, Psal. 119.11.

It is such a hiding as men are wont to use when they hide their treasure, that by no means it may be lost. God writes on the minds of those whom he loves his Law, and he leaves impressions of himself, that he will be minded: He that is our Pattern hath said, that the Law of God was in his heart, Psal. 40.9. And it is the name that the Prophet gives unto the people of God, Isa. 51.7. that they are such in whose heart is his Law. This then you should do, lay up the Word, and have often recourse to it; and lay your selves and your practises to this Rule, and often say, Where am I? where is my mind? whither is my understanding wandering? what path hath my Soul been treading in? have I been walking with God? have I been minding him? have I been serious in my spirit in the contempla∣tion of him? Thus often have recourse unto the Word; it is a dangerous thing to let our minds go far without a check: It was the great fault charged upon those that were near to destruction, Jer. 6.8. No man repented, saying, What have I done? This Commandment of minding God, is a Commandment backed not only with Au∣thority and Reason from the equity and ex∣cellency of it, which all Precepts have; but it is also accompanied with special Ordi∣nances,

besides the natural Ordinance of the Creation, which is a memorial of God, that you may be ever promped unto the fountain of it: There are special instituted Ordinances appointed to this end, that you may remember him. What is Baptism? and what is the Lords Supper? but the re∣presentation of Jesus Christ to us? memo∣rials of him, that in the celebration of them you might remember him? Therefore la∣bour to make your hearts sensible of the Authority and Majesty that is in this Com∣mand, when God speaks from Heaven un∣to you, that you would walk in all mind∣fulness of him: and that is the first thing.

The second thing that I would commend to you, is this, To get and keep your hearts in a meetness and fitness for this work: As God hath put work on his people, so he doth expect that there should be a fitness in them for it; as the Apostle speaks, 2 Tim. 2.21. A vessel made meet for his Masters use and service. I will express this meetness in a few particulars.

One is, to keep the mind as free as you can: Our understandings, though they are mighty things, yet they are limited: When they are held much unto other things, there cannot be much of them left for God:

Take heed of being too prodigal, in cutting out too large portions of your selves o∣therwise: When you fill your spirits with the world,* 1.47 you are put into an incapacity of communion with God; that which is within, keeps out that which is without: Mark what Christ saith, Luk. 21.34. Take heed to your selves, lest at any time your hearts be over-charged with surfeiting and drunken∣ness, with the cares of this life, and so that day come upon you unawares. What ever doth put you out of possession of your selves, what ever incapacitates you to that obedi∣ence whereunto you are called, these things, as you would not have the evil day come upon you unawares, are to be taken heed of. O what a dread is it to the Soul of a man, when the evil day, the day of af∣fliction, the day of temptation, especially when the day of dissolution comes on him before he looks for it? while he is busie in the world, in hunting after this and that vanity, snatcht away, like a fish taken in the net that it lookt not for? The cares and the pleasures of this world are unto the spirit of a man as wine; it doth intoxicate, and put a man out of himself, and under the power of Satan; he is a man in bonds; the Devil hath his foot upon his head, and his hand upon his heart; he hath the possession

of him, when he is taken with any thing in this world: You know what Christ saith, that these cares and pleasures choak the Word. Hear and read never so much, let the wis∣dom of Angels speak to you, let men put themselves to the utmost improvement of Reason and understanding, and lay out their bodies to the very last to perswade you; yet if your hearts be taken, if the world hath gotten you away, you are choa∣ked: that as the corn that is over-grown with weeds faints away, and as a man that is surfeited cannot breathe; so is a man in this case. The effusion of your self upon the creature weakens you towards God; that as a drunken man, that hath not the use of his limbs, nor of his Reason, that is like a child in strength, and a fool in understand∣ing; so is a man whose mind is cut out and shared among the creatures; he is separa∣ted from God, that he cannot draw near to him. The body cannot be in two places at once; and your understandings and spirits cannot be strongly in Heaven, and strongly in the world: The streams will run strong∣ly but one way; If you will therefore be in the world, you must be content to own your selves banished from God: You have set your selves from God, you make your selves strangers to your own life, and put

your selves at a distance from your own eternal good. Take heed therefore of fill∣ing your selves with the world; take heed of sinful fulness: worldly fulness takes up the whole capacity of the Soul, that there will be no room left for God. Tell me I pray you, what use are your Chrystal glasses for? do you keep them to be filled with puddle water? Will you fill your stomacks with chaff or carrion? and will you fill your precious and glorious minds, those high and excellent creatures, with the va∣nities of the world, nay the things of Hell it self? Take heed of prepossessing your selves; for if you be not free, we speak to dead men; it is all one to bid you look to∣wards God, as to bid a deaf man look East∣ward when his eyes are fixed Westward; it is all one to bid a man walk with God and in mindfulness of him, as to bid a man that is bound in chains of Iron, rise up and walk.

Another thing is, Maintain in your selves a deep sense of those divine Engagements that lie upon you: Indeed we have all of us many bonds upon us, but yet we are too free and disobliged to God; and whence is it, but because we forget our Engage∣ments?

Another Discouragement: Alas, say some, 〈…〉〈…〉

this troubles me,* 1.48 I cannot hold my self to the work; I am oftentimes assailing and putting on toward Heaven, forcing on and driving out some thoughts, but I cannot lodg them there, they roul down again, and I cannot fasten them; truly this is my grief.

I beseech you consider it: This rouling of the mind downwards, is either from re∣misness of heart, or from weakness; if from the former, it's very sinful, and imputed; if from weakness, it is sinful, but not im∣puted; the evil is not charged upon you. What think you of your selves? if you had a child that hath a palsie hand, that can∣not hold fast what is put into it, you are not angry with your child, but pity him. He that is so* 1.49 a Father, that there is none like him, who saith, he will accept according to what we have, and not according to what we have not, 2 Cor. 8.12. he will not charge his children with their weakness. All the Saints on this side Heaven, are troubled with dim∣ness and instability of sight; when they look upwards, there is a turning and wheel∣ing of their minds downwards, of which they shall be perfectly cured when they come to Heaven: in the mean time be not discouraged, but do as well as you can; the more weak your eyes are, the more fre∣quently

do you look; he had need look often, that cannot look long.

Another Discouragement is this; I would look up to God; but what sweetness will it be, when I have not an Interest in him? 'Tis true, he is a glorious Father, but the more unhappy I, that he is not my Father: He is a blessed fountain, but the more unhappy I, that I may not sit and drink of those waters.

What though thy case be so, that God be not thy Father? yet he is thy Lord; if he be not thy Portion, yet he is thy Pattern, and thy Rule; thou must mind him: But withall consider, It's your minding of God that is the means to bring God and you in∣to one, that he may be yours, and you his: We are transformed from glory to glory by beholding him, 2 Cor. 3.18. Sights of God are of great force; and therefore men lie dead, because they are in the dark: Light hath something of an awakening and a quickening power; therefore if your minds were more in conjunction with God, this would form and fashion your hearts more unto God, and bring God more into you.

Again, saith another, This disheartens me, that though I endeavor dayly this course of bending my self to eye God, yet

I get no good by it; I know my pride, and the stoutness of my spirit, and many evils that are in me, and I think by presenting my self before God to be bettered, and to get more quickening and enlarging, a heart more prepared to seek and to see God in all my ways; but I find still a crooked spirit, and a heart unwrought up∣on; I get no good by it.

But is it so indeed? dost thou get no good? at no time? then there is no life in you; certainly thou art dead, if thou get no good from him that is all good. But yet there are that get good, that know it not: Be not discouraged, but endeavor to have your eyes set toward God, and toward him alway.

One Cause more I shall name, why this Duty is so much neglected and omitted, and that's this;

That the heart is set upon some other ob∣ject: Observe this; For where the heart is set, the thoughts of the heart run out, and are poured forth: You have got something that pleaseth you more then God, and that hath entertainment and place in your un∣derstandings. Where a mans treasure is, 'tis Christs rule, Mat. 6.21. there will the heart be also. If God be in your hearts, he will be in your eyes; if you love him, you will

mind him; what you mind most, you love most; Love makes the mind quick in mo∣tion, and strong in resting on the thing whereon 'tis set.

They that are taken with the glory of divine goodness, cannot keep themselves from the remembrance of it; nay they will force on themselves, and spur up all their powers unto it: Praise the Lord, O my Soul, and all that is within me bless his holy Name: Praise the Lord, O my Soul, and for∣get not all his benefits, Psal. 103.1, 2. If you would mind mercies more, you would mind more the God of mercies: If you did remember the sweetness and fulness of this stream of grace by which you are maintained, you would eye more the foun∣tain from whence they flow; and if you would get your selves under the engage∣ment of this love, it would constrain you, that you could not live forgetters of God, but your eye would turn readily toward him: If we were sensible of our engage∣ments, could we deny God that attendance that he calls for from us as his servants? Could we deny him dwelling in his own house? Could we shut the doors of our hearts against him, that is the place where he should rest? Could we deny him com∣munion, who is our Lord, who is our Hus∣band,

who is our Friend and Father? A heart under the effectual impress and strong touch of divine grace and mercy, will not be able to keep from minding of him. David was a man that had a strong touch of this, and therefore saith he in Psal. 145.2. I will praise thee, O Lord, my King, and I will bless thy Name for ever and ever: Every day will I bless thee, and I will praise thy Name for ever and ever, &c. Where bonds of love take hold, they bind to God, as well as draw.

Another thing is, Keep your hearts in a lively sense of your own necessities. You need much: The world groans; whence is it? it is from want. You want much; even they that have received much, want much: and you want nothing so much as God; and here your wants are great and con∣stant; and it were good you did always live in the sense of this want. Can a hungry man forget his bread? Can the heart that pants for thirst forget the river? Can a man in bonds forget freedom? Can a child in distress forget a father in honour and wealth? And if you lived in the sense of your necessities, could you forget God that is the fountain, and he by whom all your wants are to be supplyed, according to his riches in glory by Jesus Christ?

Again, Keep your hearts pure, and then you will be meet for this work: Guilt brings fear, and fear brings torment. The natural effect of guilt is flying and hiding from God, and dying in our selves: Adam would not be seen when he had sinned: David was afraid to come before God when under guilt: In Psal. 32. see how he did contend with fear; Go, saith Consci∣ence, and fall down before that God against whom thou hast sinned: I dare not, saith David, I am afraid to stand in his presence; he saith it was his torment; for day and night thy hand was heavy upon me, my moi∣sture was turned into the drought of summer: so in vers. 5. I said, I will confess my sins: Fear said, Do not; but saith David, I will do this. But this is sure, a man that hath a spirit that is sullied by sin, a spirit that hath guilt upon it, a man that is under the power of an accusing Conscience, that man will be afraid of God, as a Prisoner of the Judg: And certainly sometimes if God did not by a mighty power draw in his people, they would rather hazard their eternal life, then look up, when they have lift up their heel against him; so dreadful is the sight of God, that it exceeds the strength of any creature, not only the natural strength, but also the spiritual. It is with man in this case,

as with servants; when they have com∣mitted some notorious fault against their Master, away they run, forsake their ser∣vice, and Master too: This is the disposi∣tion of man; when he hath rebelled against God, he is apt to take a run from him, and go with those that wander from God, and live without God in the world. See what is said in 1 Sam. 12.20. The people sinned, and Samuel said unto the people, Fear not; ye have done all this wickedness, yet turn not aside from following the Lord, but serve the Lord with all your hearts: and turn not aside, for then shall you go after vain things, that cannot profit, nor deliver, for they are vain: For the Lord will not forsake his people, &c. He saw such a disposition in them, that through discouragement of heart finding themselves in sin, they were ready to sink and fall off from their attendance and ser∣vice unto God; and therefore he gives this counsel, by no means to harken to this suggestion of an evil and a torturing spirit.

Let me add this as another means, That you must pray for sanctification of mind: What a strange wilde thing is the mind of man by nature? Sanctification is the taming, the composing, the ordering and seasoning of the understanding; it is the

bringing of the mind into a right frame, and the setting of it in its proper course; until that be, it lies open for all comers; all the powers of darkness snatch, and catch, and rend it in pieces, and bear it away, and every vanity commands it: but when grace comes, that appropriates it unto God, so that it becomes the Lords. Therefore pray for Sanctification, which is the induc∣tion of a new nature into the spirits of a man, and a new propensity; so that as natu∣rally it had its tendency towards vanity, now it will have its tendency toward God. Sanctification is a great thing: What is the body until Sanctification comes, but an un∣tamed monster, as a wilde beast? O with what numberless outragious passions doth it blind and carry away the Soul? Until it be sanctified, it puts a man into an incapacity of conversing with God; it lies not only open to all temptations, but it snatcheth after them; it's a weight that lies upon the spirit of a man. Pray for Sancti∣fication, which is the sequestration of the spirit of a man from vanity, and the conse∣cration of it unto God; it is the putting of it into his possession, the planting in it a new disposition to move towards God, and to converse with God: this the Apostle calls the renewing of the mind.

CHAP. XI.

Advantages that come by minding of God, are to be duly considered. The more we mind God, the more we may. Those which eye God most, know themselves best. Those which eye God most, have most of God. Forgetfulness of God cuts the nerves of Holiness. Forgetfulness of God betrays to Apostacy.

NOw let me add another Help; Weigh well with a deep sense the high Advan∣tages which a due discharge of this work doth bring upon you; this will facilitate the work: The more you mind God, the better you may. Men cry out, the work is hard: It is good and sweet; but hardest to those that do it least, easiest to those that do it most: Living in this work doth ad∣vantage and enlarge your spiritual strength, and put you into more meetness and fit∣ness, into more proportion of ability for the discharge of it: That as the Apostle speaks of the sinful use of the eye, and of the sinful effusions of the spirit in way of evil, that it works unto a necessity of sinning, so that they have eyes full of adultery,* 1.50 that cannot cease to sin, 2 Pet. 2.14. So the more you

live in mindfulness of God, the more are you wrought into a most excellent and sweet necessity of living in this course: Gods entertainment is very gracious unto a friend that minds him, that he cannot long have God out of his eye.* 1.51 This advan∣tage you will also have by it, the discovery of your self; and truly that is a great mat∣ter, for a man to know himself: We are therefore so little our selves, because we know our selves so little; all that mon∣strous pride and self-love, that foolish in∣dulgence that is usual toward our selves, is because we know not what we are. This will make you know your selves more: for when your eye is on God, it is upon your Rule, the Rule of all perfection, the most absolute Pattern of all spiritual beauty; therefore you may see what proportion and similitude there is between God and you: This will breed a self-abhorrency, because of that infinite disagreement that is in the spirit of a man and his ways to the holy God: Job in the sight of God abhor'd himself in dust and ashes, Job 42.4. Here you may see how your hearts and the Rule agree.

Now also you may observe what im∣pressions the sight of God leaveth upon you. You say you mind God: Well; and

I pray what comes of it? what fear? what faith? what hope? what tenderness? What watchfulness is there wrought in your spi∣rits by your minding of God? What a hard heart is that which is layd under the very beams of the Sun of Righteousness, and melts not? What an obdurate spirit is that which in the sight of God yields no more? We should come to see better what we are, if we were more in this work.

This advantage too you shall have, you shall be filled more with God: What is the moaning of your Souls? O, saith the Saint, that I might enjoy him! O that God might be my God! and that his pre∣sence might be with me where ever I am! All spiritual life hath its birth and growth in this work; the first sight of God lays the foundation, all after-sights do super∣struct: The first sight of God is the plant∣ing of holiness in the Soul, after-sights are waterings unto more encrease and fruitful∣ness; at the first sight of God, God enters into the Soul, but the after-sights of God fills and fills until they fill up the Soul. If therefore it be so great an advantage, con∣sider it, and let it provoke you unto this work.

One Rule more to help unto this work; Possess your selves deeply with the apprehen∣sions

of the great sinfulness of the neglect of this: Therefore men and their sins are so near together, because they see not their sins more sinful; When sin appears out of measure sinful, then it sets the heart at the greatest distance from it. Look on the sinfulness of it in the Cause of it: Whence is it, thou wandering Soul, thou sleeping spirit, thou man possessed with the world, that thou sayst thou breathest after God, and yet shuttest thy eye from him? It is from a most woful frame of spirit: Faith is dead, and love dead; all princi∣ples of life are put into a state of astonish∣ment: it is deep night; all the spiritual powers are asleep, bound up; hence it is thou mindest God no more. Poor Crea∣ture, thou art not thy self, thy heart is gone, other things have born it away; thou art like the Prodigal, until God brings thee unto thy wits and right mind again.

Now see what the state of that man is, by the true original of the sin of neglecting to remember God; and look a little fur∣ther into this matter, to see it in the Effect of it: Forgetting of God dissolves the bond between the Soul and God, and sets it free from God: It is the minding of God that doth beget and preserve a capacity of him, and propensity toward him; then forget∣ing

of God shuts up thy heart from him, and doth byass thy Soul unto a contrary motion, to a departing from him, puts thee into a state wherein thou canst not be ac∣cording to the calling whereunto thou art called: Thou canst not walk in the place of a servant toward thy Lord; for how canst thou do his Will whom thou re∣memberest not? If all the Reason of holy walking lies in this, then the nerves and sinews of Holiness are cut in sunder, when forgetfulness of God raigns in men. There is this evil also, thou betrayest thy Soul as much as in thee lies into the state of the Devils themselves: What makes Hell, but want of God? and what makes the un∣happiness of Devils, but separation from God? And this thou dost practise upon thy own self. I could give a notorious and sad Instance of this truth to every one that doth voluntarily forget God, in an Apo∣state Professor whom I knew, who said, The turning point and first beginning of his declining from God, was his neglect of communion with Jesus Christ. Therefore when you give your selves to a voluntary forgetfulness of God, you betray your selves into a state of Apostacy and back∣sliding from God; and if once the Devil get the possession, and can back thy spirit, he

will ride thee post into the pit where there is no bottom, and from whence there is no return. I will shut up all with that expres∣sion of God in Isai. 17.11. Because thou hast forgotten the God of thy Salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants, and shall set it with strange slips: In the day shalt thou make thy plants to grow, and in the morning shalt thou make thy seed to flourish; but the Harvest shall be a heap in the day of grief and of desperate sorrow. You may in your forgetfulness of God enjoy your de∣sire, trim up this world to your own con∣tentment, and make all your ways like pleasant walks in delightful gardens; you may make your paths to be as fruitful fields; But what shall the end be? When the Harvest comes in the appointed time thereof, there shall be a heap in the day of grief and of desperate sorrow. If you would have a Harvest of Rejoycing, if you would reap that which may be the Refreshing of your Souls, if you would not sow gall and wormwood for you to reap hereafter, take heed of betraying your selves into a for∣getfulness of God.

Notes

• a 1.1

  Sub ocu∣lorum no∣mine omnes affectus no∣tari non ra∣rum est. Calv. in loc.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The two preposi∣tions shew that the mind should be drawn off from o∣ther things and set on Christ.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.4

  Contempla∣tio est men∣tis in Deum suspensae e∣levatio, Bern. de scala clau∣strali.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.6

  Declinat ad pernoc∣tandum.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ru••sus ego cum v de∣rem. Jun.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et respexi ad viden∣dendum, v. ut viderem.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Recordando recordabi∣tur.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Redire faciam ad cor.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word signifieth to be of weight, au∣thority, or in honor.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It signifies a rejoyc∣ing with gesticula∣tion; as much as Luke 6.13. Rejoyce and leap.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et adhuc.
• * 1.15

  •• Exer∣••ise.
• * 1.16

  Ier. 2.32.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 give your hearts.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  Or, taken away mine heart. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excordiasti me.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  Isai. 49.14.
• * 1.24

  Psalm 145
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  3 Exer∣cise.
• * 1.29

  Obliviscen∣do oblivis∣car.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Haimo.
• * 1.31

  Animarum suarum pro. digi. Beza.
• * 1.32

  Quae quia non potuit non facit illa facit.
• * 1.33

  Non entis & non ap∣pa••entis eadem est ratio.
• * 1.34

  Sheol.
• * 1.35

  Aquin.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.39

  2 Argu.
• * 1.40

  Divinae particulam aurae.
• * 1.41

  O dulcis confabula∣tio Dei in anima & cum anima quae sine linguae & labiorum formatur strepit••, & sine aure percipitur, & subsilen∣tio, solus qui loquitur & cui lo∣quitur au∣dit illum, omnis alie∣nus exclu∣ditur. Ber. Opusc. c. 5. Vita con∣templativa incipit in hoc seculo, perficitur in futuro. Bern.
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non oblivi∣sceris mei.
• * 1.43

  Quod appo∣sitio vel a∣daptatio ligni est ad ignem cor∣poralem, hoc est rememo∣ratio, & re∣cogitatio be∣neficiorum ad ignem spiritualem. Gul. par. de virtut. c. 11; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.47

  Intus exist∣ens prohibet alienum.
• * 1.48

  Soepe in li∣bro experi∣entia legi∣mus quo∣modo a cor∣de nostro re∣linquimur, nunc est no∣biscum, nunc alibi, nunc avo∣lat, nunc re∣currit in so∣la lubricita∣te manens in nullo un∣quam sui soliditate consistit. Bern. O∣pusc. c. 33.
• * 1.49

  Tam pius n••m••, tam pater ne••o. Bern.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.51

  De coelo descendit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.