Forgetfulness of God the great plague of man's heart, and consideration one of the principal means to cure it. By W.D. master of arts, and once fellow of King's Colledge Cambridge

Psal. 50.22. Now consider this ye that forget God, lest I tear you in pieces and there be none to deliver.

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L. xxii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

IT's not much material whether David or Asaph were the Author of this Psalm: some ascribe it to one, some to the other: The rea∣son of the Doubt seems to be the Inscription or the Title of the Psalm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which may sig∣nifie either to Asaph, or for Asaph: It is most like∣ly that David composed the Psalm and directed it to Asaph or his successours, that had the charge of the Musick of the Temple, to compose and prick it to some Tune: But however the Scope and Drift of the Psalm is to reprove the Jews who had transformed the Worship of God into meer

Pomp and Ceremony, and were come up to that degree of Blindness and Absurdity, that they thought their Sacrifices and Oblations, and the constant performances of all that was visible to the Eye, was highly accepted of God, though their hearts were full of the filth of Lust and Concupiscence, and all manner of odious Impiety; hence one of their great Rabbins sticks not to ex∣pound (that in the 66. Psal. 18. v. If I regaerd ini∣quity in my heart, God will not hear my prayers) in∣terogatively: viz. Though I regard iniquity, &c. will not God hear my Prayers? Yes surely he will: Hence they are charged by the Prophet, for this very Crime, and God protests against such service with great Indignation: as if he had never instituted and appointed it: Who hath required this at your hands? Isa. 1.12. And he upbraids them with their outward oblations, as if they had bin meerly their own Invention, and wholy beside his order: Isai. 66.3. He that killeth an Ox, is as if he slew a man, he that sacrificeth a Lamb, as if he cut off a Dogs neck: and yet its notorious enough that God com∣manded these Sacrifices: why then doth he not approve the Execution of his own commands? The truth is, God appointed these External Rites, and visible Symbols of his worship: But it was in Conjunction with the inward and more principal worship; and whilst they came in Company with that they were accepted; But when they began to Divorce what God had tyed together by such a flat necessity: And when they made no Conscience of the Moral and Spiritual part of Gods worship, but all their care was for the Ceremonial part; It was high time for God to shew how he was di∣stasted,

with such a bodily service as this, that had neither life nor spirit, and therefore nothing that suited with his Nature, who is a Spirit, and must be worshipped in spirit and truth, as well as in form and shew: And therefore the Psalmist the better to awake them, summons them before the Tribunal of God, as ready to proceed to a fear∣ful sentence against them. This manner of speech by Parables, Types and Representations of things that were not, (but supposed to be) were schemes of Rhetorick familiar to that People for the more powerful working on the Affections. But here God by a Prolepsis being about to judge, is intro∣duced with circumstances of Majesty and Terror, v. 3. Our God shall come, and shall not keep silence, a Fire shall devour before him, and shall be very Tempestuous round about him: with some allusion to the dreadful appearance of God at Mount Sinai, when he gave the Law, & now comes to require an account of it, with as terrible an appearance, v. 4. He shall call to the Heavens above, (that is the Angels) to cite and gather these guilty Sinners before Him, that were like to speed so much the worse, because they were in league with God, Sanctified by an external Covenant made with him, but yet trea∣cherously and perfidiously broken: therefore call∣ed Saints; Gather my Saints together those that have made a Covenant with me by Sacrifice, v. 5. Then comes in the charge, ver. 7. Hear O my people, which is amplyfied to the end of the Psalm: and the folly and unbecomingness of such a worship, detected and set forth to the life, which that stu∣pid people presented him with instead of Service worthy so glorious a Majesty: Do you think that

Bullocks, and He Goats are things that I Regard: If I had such a delight in these as you take me to have, I have no need to come to you; for every Beast of the Forest is mine, and the Cattle upon a thousand Hills, I know all the Fowles of the Mountains, v. 10, 11. If I were hungry I would not tell thee. See what gross conceits they had of God as if he had an appetite after the flesh of Bulls and the blood of Goats v. 12, 13. whether they were so sottish as to think that God did feed upon such Diet as this, and did take pleasure in it, by a plain and direct apprehension; it matters not much; be sure, they were guilty of such a Sin by conse∣quence, and interpretation, whilst they could go on with so much confidence in the oblation of such Sacrifices, when their hearts were perfectly desti∣tute of any Love and Reverence of God, and their hands were full of Rapine and Blood, and used no attention of Mind to consider what these outward Sacrifices did signifie to them: And then in the 14. ver. he shews them the true and ac∣ceptable worship, after he had confuted their blasphemous apprehensions; which consists of two principal parts in which all the rest is included. First, Hearty Thanksgiving, for what they have and do receive. Secondly, And fervent prayer for what they want, by which a better Testimony is given to God, than by their richest oblations. And this the very Heathen could discern by their Candle, Immunis aram, saith Horace, &c. They confessed that a Soul breathing forth its self in holy Hymns is more acceptable to God, than the richest Gums or sweetest Wood that can sume up∣on the Altar: But these Jews were so Intoxi∣cated,

that they thought they did a high favour to God, whilst they took his name into their mouths, and declared his Statutes, though they perfectly ha∣ted to be reform'd; though they consented to these, and were guilty of Adultery, and gave their Mouth to ill, and their Tongue to frame deceit: yea they made nothing of casting Slanders and Re∣proaches upon their dearest Friends, ver. 17, 18, 19, 20. Yea, and to compleat their wickedness to the full, they interpreted the patience of God towards them all this while as an approbation of their abominable Wickedness, ver. before the Text. These things hast thou done, and I kept silence, that is, I patiently forbore thee a long time, and thou thoughtest that I was altogether such an one as thy self. Then follows the Sentence; But I will reprove thee, and set them in order before thine eyes; and make thee feel what it is to mock God, and be guilty of such Wickedness.

The words are the Application of this that hath been taught in the former part of the Psalm, That since God will upon no terms be reconciled to Ini∣quity, nor hold his peace always at those practices which his Soul hateth, though the persons being guilty, set them off with the Paint and Varnish of the most specious outward Observances, and make a most boasting mention of his Name, and cry, the Temple of the Lord. Since this is Gods pe∣remptory Resolution, be wise, Now consider this ye that forget God, lest I tear you in pieces, and there be none to deliver.

Where you have:

1. The Use that they and we are to make of the righteous and impartial Sentence that God

will pass upon Wickedness, dress it how we will; or an Exhortation to a weighty Duty, NOW CONSIDER THIS.

2. The persons that are to make this use of it, or to whom the Exhortation is directed, that is such as forget God, YE THAT FORGET GOD.

3. The Reasons to enforce this Duty upon these forgetful Ones is: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

1. From the Extremity; LEST I TEAR YOU IN PIECES, as the Lion teareth in pieces the Prey it lights upon.

2. From the unavoidableness of Gods Wrath, and the impossibility of Escape; AND THERE BE NONE TO DELIVER, or snatch out of my hands. The foregoing Metaphor from the Lion be∣ing continued; see Hosea 5.14. For I will be unto Ephraim as a Lion, and as a young Lion to the House of Judah; I, even I, will tear and go away, I will take away, and none shall rescue him. And

Micah 5.8. And the Remnant of Jacob shall be in the midst of many people, as a Lion among the Beasts of the Forrest, as a young Lyon among the flecks of sheep; who if he goeth through, both tread∣eth down, and teareth in pieces, and none can deli∣ver.

The Points that enwrap the whole substance of the words are THESE TWO:

First, That Forgetfulness of God, is a fearful and dangerous sin; and will expose such as are guilty of it to the unavoidable wrath of God.

Secondly, That Consideration is one of the prin∣cipal means on our part to bring us to the Re∣membrance of God at the first, and to prevent ••••••getfulness afterwards; or to recover us out

of that degree of forgetfulness into which we may possibly fall.

The method that I shall take to infuse the first Doctrine, and to get it into our hearts and Lives, shall be; 1. To begin with the Understanding, by which Door every Truth must enter, that can make any solid operation upon the other Facul∣ties, to prepare them for practice; and to shew,

1. What it is to forget God in the General.

2. More particularly, who they are that are guilty of this sin.

And 3. I shall shew you the heinousness and danger of this sin, in the Inferences; and then on

4. To a closer Application.

First, What it is to forget God in the Gene∣ral? To which I answer,

To forget God, is

Not to have that impress of his Existence, Per∣fections and Relations to us, upon our several Faculties; nor those frequent, reverential, and affectionate thoughts of him, that do enable us to a Sovereign Love and Obedience to him.

1. In which Description, Note; First, That forgetfulness is not the act of the Memory only in this place, but there is some of this poison in all the Faculties: for the Rule is solid, and worth the observation; That no Act is com∣pleat that is not the act of the whole Man: Un∣derstanding, Will, and Executive Power; be∣cause they are united in one Frame; and there is no action, that's virtuous and vicious (for that I mean by moral) to which every one of these Wheels of the Soul do not contribute some∣thing;

and therefore if the hand of a Clock or Watch move regularly, every one of the inward Wheels is moved rightly, and is free from fault o•• blame; but if the hand go false, all the in∣ward parts of the Fabrick move amiss, though perchance the fault ••ye principally in one pecu∣liar part, but yet the errour is propagated to the whole. So if any action of man be faulty, the whole man is culpable, and the fault is ei∣ther originally, or by derivation in every pow∣er and faculty of the Man; so Love to God sup∣poseth. 1. A Knowledg worthy of him in the Understanding, Complacency in the Will; en∣deavours of Conformity to, and union with him in the powers that are to execute, or else the act of Love is not rational and compleat. To have some motion in the will or affections, that is not caused by a foregoing notice or consi∣deration, that is weighty of him, is a Fanatical Love; a flash that will be as soon out as in, and never set his hand and his feet a work in his ser∣vice: so we are said to know God, when we have not only a notion of him in the understanding, but suitable motion in the will and affections: This is Life Eternal to know Thee, John 17.3. This is the manner of Scripture, yea and common discourse when we speak of moral Acts (that is) such as persons endued with understanding and free will, do perform.

And though the denomination or name be taken sometime from one faculty, sometime from another, yet the rest are usually implyed, or supposed subservient actions are in common speech, silently implyed in the principal: and

hence that Rule that Divines so frequently in∣culcate; That words of knowledg and sense, imply affections and actions; The Lord knoweth the way of the Righteous, that is, so as to approve and justifie it, Psal. 1. last. Thou didst not lay these things to heart; neither didst thou remember thy latter end, saith the Prophet Esay to Babylon, Isa. 47.7. that is, thou didst not take it into thy thoughts so as to work upon thy heart, and to get thy self in a readiness for that houre. For where there is, or should be a Connexion Train, or Series of Actions, to name one, is to im∣ply all the rest; but most usually, where we are provoked to any duty that will require several distinct acts; the whole duty is named from the leading Act, as here in the Text, Consider this, &c. An Object must first be taken into the thoughts, and then be judged weighty, and con∣cerning, before it can have any influence up••••n the affections and life: and so in the following words, ye that forget God. As not remembring God is the first Act to neglect of Duty and Disobedience: but yet sometime the very ultimate and comple∣tive Act is named, and all the rest implyed and presupposed, as in all those Scriptures, where, salvation is promised to obedience: there all the fore-going acts are understood, without which it would not be true obedience. Since therefore the end of this consideration, and thoughtfulness to which wicked men, and such as forget God are exhorted, is that they may clearly discern his excellency above all things; and by this discovery kindle the highest love to him in the heart; and by that prepare for the

readiest obedience. Therefore I define forget∣fulness to be, the want of such knowledge and con∣sideration of Gods essence and perfections, as is necessary to produce the highest Love and Obe∣dience.

2. Note Secondly, That every degree of Re∣membring God, and thinking on him, yea though it be with some degrees of Love and Pleasure, Praise and Thankfulne••s, will not acquit a man from the Dreadful Sin of Forgetfulness; If the thoughts be not so frequent, so magnificent, as to produce a love suitable to his Nature, (that is) Transcen∣ding all other Love, whereby the soul is then pre∣pared for the highest obebience: otherwise he that is defective in this high and sovereign degree is still condemned among those that are here said to for∣get God. So much in Answer to the first question; What it is to forget God in general? and for ex∣plicat•••• to the answer.

Secondly, who they are more particularly, that forget God?

To which I answer, though I might reckon up as many as their are distinct and particular Sins that prevail in distinct and particular men: As the Proud, the Envious, the Adulterous, the Blas∣phemous: And so multiply particulars to a vast number. For every one of these may be proper∣ly said to forget God; Yet I will confine my self to these three sorts;

1. Those that remember not the great attributes of God, and the Relations wherein they stand to him.

2. Those that think not on his sacred and vene∣rable word.

3. Those that overlook his most observable works.

Its some great defect in one or all these that doth both breed and feed all other Forgetfulness of God, specified in any prevailing sins whatsover, because the forgetting of any these three grand points of remembrance, betrays to all impiety to∣wards God, all unrighteousness towards men, and all ill usage and government of a mans self, which three Capital Sins, imply all mortal wickedness whatsoever.

I shall begin with the first;

First, Those may be said notoriously to forget God, that remember not the great Attributes that are so essential to him; we are not able to see his naked essence: 'Tis therefore by his Attributes that we come to know him, at least in this Life. And he that wants a competent understanding of these, and that in such a measure as to Empower his un∣derstanding and will to acts, that become such glo∣rious perfections, lies open unto every sensible ob∣ject, to be drawn away and enticed to any prac∣tice, though never so wicked, whereby he may come to enjoy, what he doth thus Idolize, for want of a better object.

But I will more particularly insist upon two or three of those Relations, which every wicked man either (1.) wants a right knowledge of, or (2.) doth not consider; and every one that doth not consider must needs be a wicked man.

1. First, they consider not that God is their Cre∣ator, & gave them that Being and Perfections which they so ungratefully abuse to his dishonour: They think not what an obligation this is to the highest

Love, Gratitude, and Obedience; What a wick∣ed blindness is this to live and go about the world, and to use the very Soul and Body that God hath given thee and yet, to look no higher than thy Father that begot thee, and thy Mother that brought thee forth: Woe unto him that saith to a Srock, thou art my Father, and to a Stone thou hast brought me forth, Jer. 2.27. Canst thou think that those eyes were made to look no higher, or dost think that thou art solely or princiaplly in∣debted unto them for that Being, and Wisdom that advanceth thee so far above other Creatures? Such a thought, yea the want of a quite contrary thought, will debase thee as much below, as now thou art exalted above other Creatures. But yet be it never so absurd: This is the woful case and condition of the far greatest part of men. One would think that if the Remembrance of so plain and Confessed a Truth as this is, would acquit a man of this horrid Sin of forget∣ting God, that none would be Guilty. But alas! there are few that would escape, notwithstan∣ding, I say again few woult escape. They are not many in comparison that think so fre∣quently and so seasonably of this truth, as to get a full sight of it into the understanding till it fall down before it, and after it hath recove∣red it self out of extasy and amazement, doth use its authority to the utmost to awaken the other powers to perceive it, that so nothing might hinder the love and service that such a Mercy calls for, nor be able to wipe off so high an obligation: if men were not so prone to for∣get that they are Creatures, and stand in so near

relation unto God that gave them their breath and being, and doth support them every hour: why is this knowledg so often inculcated in the word of God? for this the Prophet Daniel re∣proveth Belshazzar, and his Wives and Concu∣bines, that they praised the Gods of Silver and Gold, and Brass which see not, nor hear, nor know, and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified, Dan. 5.23.

But what do I speak of a single person, and some few others with him: you may see whole Nations sadly charged with it in Scripture. The Ox knoweth his Owner, and the Asse his Masters Crib; but Israel doth not my people doth not consi∣der, Isa. 1.3, 4. and if Gods own people were thus shamefully guilty, what judgment may be passed upon other Nations; if this great Re∣lation every Soul stands in to God were well thought upon; and all things that have a pow∣er to inchant the mind, and controll the mighty power of this truth upon the soul, were in a good measure disgraced and turned out of the heart: It could not be that heart and mouth, and life should be so intollerably backward to any serious service of God, as they are in the most.

2. Secondly, They forget God that over∣look his Sovereignty, and forget that he is the holy, just, and righteous Governour of Man∣kind. 1. That he is the absolute and universal Sovereign that hath the most unquestionable authority to command and govern the Crea∣tures he hath made. 2. The greatest wisdom to contrive the most perfect Laws for the good

of all his Subjects. 3. And the most irresistible power to see them executed. 4. And the high∣est justice to see, that neither Law, nor Subject shall receive any detriment or damage. And if this were believed and considered, would men either desire, or dare to cast off such a Yoke, and transgress such a Law, and provoke such impartial justice? What a monstrous pride must it needs be, that makes a man unwilling to submit to such a Government? And what a pre∣sumptuous, befooled, lying heart must that be, that can promise it self indemnity, and think to speed well in a state of disobedience? Let the deceived heart that hath turned thee aside from such an honourable, gainful service, tell thee whom thou canst serve to better purpose, and under whose command thine own welfare would be better promoted. I know thou wouldst ab∣hor the thought of being his servant, who is the first-born of all pride, insolence, and cruelty; and yet there is no possible way of escape, if the Yoke of thy rightful Sovereign be too hea∣vy for thee. May be thou mayst be so void of understanding, as to think if thou hadst none to controll thine actions, but wert thine own Lord, and accountable to none other but thy self; and that thou mightst let out thy heart with a full Rein to all that it desireth; it were a condition to be desired above any other; but hast thou wit enough to manage all thy affairs; strength e∣nough to protect thy self; soresight enough to keep out of a thousand evils, that thy own blindness and nakedness would expose thee to! Thy Lusts and thy Passions would make worse

work with thee than all thy other enemies, when they were under no restraint, and thou couldst not long keep out of the fore-mentioned Ty∣rants hands, the mention of whose dominion over thee made thee so much to start before.

But it may be thou meanest, that this State were the most desirable, if thou hadst wisdom enough to direct thee, and power enough to pro∣tect thy self; and fulness enough to supply all thine own wants: and art thou not now asha∣med of such a prodigious pride, as would sit down in the Throne of God, and aspire to the divine perfections?

Thou seest whither this inclination leadeth, and what a symtom of destruction it must needs be; and yet be thy case never so bad and despe∣rate, they that will habitually overlook that di∣vine right and sovereignty, and their necesssity of subjection, and both from the wisdom and justice of the Laws, and power of the Law-gi∣ver; and that there is no wisdom nor happiness like theirs that chearfully obey, must needs en∣tangle themselves in these woful consequences, fall into the absurdest sins, that will but hu∣mour and gratifie this proud inclination.

3. They forget God, that are not prevailingly under the power of this thought; that God is their happiness: and that if all the world were theirs, and God should deny the light and bea∣tifical presence of himself they could never find rest or satisfaction: Let the honour and Majesty of a King, and the Glory of a Kingdom be given unto David; and let him have all the assistance that such a power can afford; to compass the plea∣sures

that the heart of man can wish for, yet this will not do. In the midst of this fulness and sufficiency he is in streights, Job 20.22. If God withdraw; When thou hidest thy face I am trou∣bled, Psal. 30.7. And when this was wanting, his moisture was turned into the draught of Sum∣mer, and his bones were broken; hence he pray∣eth to God to restore the joy of his salvation, and uphold him with his free spirit; and to make him to hear of joy and gladness, that the bones that he had broken might rejoyce, Psal. 51.8, 12. Who that hath any experience in the world, can be fool enough to believe, that his soul will be quieted with such a Weathercock and Rattle as the world is; and popt off with noise instead of substance; and listen with full contentment to the Sounding Brass and Tinkling Cymbal? A∣las! The Bias of a Mans Soul is after something that the world hath not, something like it self; and cannot be truly satisfied with these things, because they have no proportion with it self; They are flesh, and that is spirit; nor thorough∣ly comforted with these shews, because the time is at hand, when it shall be truly said, as Rachel said of her Children, they are not. Give the Child that cryes for the Breast what you will, and it gives not over, because this is the only thing it wants. The Soul will never be still, nor give over its muttering and complaints, till it hath the very thing that fully supplies its want; and that only is God: and they that live not under the power of this perswasion, will run after every shadow, and be ticed into mortal sin; and yet at last lose their labour and hope; and

all this because they forget that God is their Rest, and that their Happiness is bound up in him. Jog thy self a little, and consider what it is to be God, but to have All-sufficiency? and to have all Satis∣fying, Ravishing Excellency, in the greatest Transcendency, without any Bounds or Ends? what it is to be God but to have all imaginable Perfection? And therefore to think we remember God, when we forget those Perfections which are his very Being, is a lie with a witness, and will prove one with a vengeance, if thou dost not pray to God, and prevail with him to have thy Memo∣ry restored, and to heal this defect thereof.

4. They forget God that live not under a daily sense of his Omniscience, and forget that his Eye pierceth the thickest darkness, and that nothing is hid from his distinct Observation: For he that de∣nieth this, denieth God, and he that forgetteth this, forgets that, without which God cannot be God. Tell me, thou that abhorest Atheism with thy Tongue; why art thou so notoriously guilty of it in thy practice? Why dost thou with-draw from the Eyes of Men, when thou hast some filthiness to commit which thou art ashamed they should see or know? Why dost thou shut thy self up in thy Closet, that there thou mayest hide thy Vani∣ty and Folly, and darest not publish thy Levity, Shame, or Wickedness, unto holy and discerning Men? Nay, it may be not to Men as wicked as thy self? Such a reproach is folly, vanity, and wickedness unto any man. Yea, Why dost thou retire into thy own heart (as if thou wouldst lock all up, and make all sure) and there exercise thy self in Pride, Envy, Self-conceit, Uncleanness;

and act these sins with confidence and security, in the darkness of thy heart, which if another like thy self did but see, thou wouldst not know where to hide thy self for shame? And yet because all hath been transacted with so much silence and secrecy, thou hast no disposition to blush or be a∣shamed; but like the Whore in the Prov. Thou eatest and wipest thy mouth, and say'st, What shame have I done? And dost thou think there is no wit∣ness of thy shameful wicked acts? No Eye to take notice? Better all the World had seen thee than he that stands but for a cypher to thy deluded for∣getful Heart. I might here run over all the Attri∣butes of God, both Essential, Subsistential, and Relative, and oppress your Memory with particu∣lars: But having given these instances, I leave the rest to your Meditations. Yet before I leave this head and proceed to the second, I shall add thus much of the Attributes of God in general.

5. They may be said to forget them all at once, that forget themselves, and live not under a sense of their great necessities, nor think considerately, and perswade themselves day by day, that they are poor and miserable, and blind and naked; Rev. 3.17. They that are rich in their own apprehensions, and increased in Goods and have need of nothing, must needs be stout and insolent, and cannot escape this sin of Forgetfulness. Jesu∣run, that is Israel, waxed fat and kicked against God, Deut. 32.15. and they never remembred him to the purpose, till they themselves by con∣sideration, or God by his Judgments, did inforce a sense of their necessities on them. When he slew them, then they sought him, and they returned

and inquired early after God. And they remem∣bred that God was their Rock, and the high God their Redeemer, which before they forgot, Psa. 78.34, 35. And yet so soon as ever they were out of streights and warm in Prosperity, and thought they had no need, they forgot God again. They remembred not his hand, nor the day when he delivered them from the Enemy, ver. 42.

That man must needs send up cold and careless Prayers to God day by day, that feels none, or but little need of God. How can be confess with a broken heart, the sins that never come near his heart, nor were a burthen to him? How can that man magnifie or seek the Grace of God every day, that doth not verily think he needs it every day? How can he worthily admire his Redeemer, who hath loved him, and washed his Soul in his Blood, that feels not his own Guilt, and doth not fre∣quently renew loathing and abhorring thoughts of it? How can he lift up his Heart to the Father of Lights, for the Spirit of Illumination, that doth not sufficiently apprehend and bewail his own Ig∣norance, and the darkness of his uncertain mind? How can he rejoyce in the hopes of the Glory of God, that foolishly adores, and cheat himself with the Glory of this World? The day of Delive∣rance and full Redemption will never be a plea∣sant Meditation unto him, that feels not himself oppressed with his sins, and is as heartily weary of that Burthen, as he is of Sickness, when it afflicts his Body. Never think to meditate on Gods Ju∣stice, with any Savour or Delight, unless you bend your thoughts to consider the mischiefs of Injustice; and how particular Families and

Nations, yea, and the whole World, are perverted and disturbed with Iniquity. Thou wilt never ap∣ply thy Heart to God for Wisdom to live well, unless thou remember thy latter end; and what hast the comforts of this World make to get away from thee. Can he live above in his thoughts with any content and satisfaction, that doth not die daily, and not often think with some seriousness that he may daily die. It's wisdom therefore to give enter∣tainment to such thoughts. How many have shut their Eyes in a healthful Sleep, who have waked in another World? We give too large scope to our account, while we reckon seven years for a Life, when we see so many dispatch'd within the Circle and Revolution of half that time; and though we are such a blast our selves, yet our comforts are oftentimes dead and buried before us, and leave us the surviving Executors of our own misery. When God hath put all things here below into the Bill of Mortality, what a foolish thought is it to think that this or that shall escape, which we have set our hearts upon? and how sinful to take the Bill and write down this or that, or the other, when God hath condemned no less than all? If thou forget these things, God would be forgotten; and one or two slight thoughts of these things will never excuse from forgetfulness.

These are the first sort of Men that forget God.

2. Secondly, They forget God, that either for∣get or think but little on his sacred and most vene∣rable Word, when they have it continually before them. I will not go about now to describe the

woful state and condition of that Man, that hath the Word so much in his Eyes, yea, in his Ears, and not in his Heart, (and therefore can∣not remember it in any saving degree or measure) nor torment such a one before his time; neither can I tell him the nature and danger of his Sin so well as Death or Judgment will be sure to tell him. It must needs be a staring, affrighting Sin, when Conscience shall come to see it throughly, that God hath written to us the Great things of his Law, and we have counted them as a com∣mon thing; Hosea 8.12. It's in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (i.) Amplitudines, or Honorabilia legis, and they counted them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a strange thing (i.) They made themselves strange to them; or these things were strange to them and seldom in their Thoughts. This is a wicked re∣quital of such a strange and wonderful Love. More particularly,

They forget the Word of God,

1. That have not a high and transcendent Re∣verence of the Authority thereof.

2. They that are not in any considerable mea∣sure affected with the important matters, which it sets before them.

3. That are not awakened by any serious thoughts of the most certain and near accomplish∣ment, of all that is either threatned or promised therein.

I say again,

They that are not awed by its Authority, nor moved with its Importance, nor rouzed by its

certainty, (1.) To yield hearty Subjection unto Christ, (2.) To his Laws, (3.) And by a de∣liberate Resolution to renounce either self, or whatsoever doth oppose them, will never escape this guilt, but be numbred amongst the Forgetters of Gods Word. For Faith or Subjection to the Person of Christ, and Obedience to his Laws, and abrenunciation of all that would hinder this Sub∣jection of our Hearts and Obedience of our Lives, are Three great ends for which the Word of God was ordained and appointed, and a high Reverence of its Authority, and deep Sense of its Importance, and firm perswasion of its certainty would most undoubtedly bring to pass: For it is most unquestionable, that God would not fail these his own means.

1. First, They must read or hear these Instru∣ctions slightly and unworthily, that are not deeply wrought upon, by the consideration of their Au∣thor, and the Divinity that is instamp'd upon them. It's not enough that you believe and ac∣knowledge this, but that you be frequently un∣der the thought of it. And it is a weighty truth, worthy your remembrance, That the Soul is ne∣ver wrought upon to any purpose, either in its Understanding, Will or Affections, but by frequent, serious, and repeated Acts. The main difficulty therefore in the work of Conversion, and a saving change, on our part, lies here, in bringing our thoughts to a devout and frequent meditation of these Objects, which God hath resolved shall do the work if ever it be done. And though he can change the Heart by a word and in a moment, if he please, yet he hath told us flatly he will not

do it ordinarily, without these means. And there∣fore he awakens every Soul to such Meditations, whom he will shew mercy to. A Mans Thoughts are the means that God makes most use of in re∣newing his Heart. Do thou not presume, who∣ever thou art, that God will infuse Sanctification into thy Heart by a miracle, when thou art thinking all the day, yea, all the week long, upon meer vanity, if not doing worse. But this by the way. He that doth not strike his heart into superlative Re∣verence of this Word, by thinking often of that Holy Spirit by whom it was word for word in∣spired, will never be made fit to take it into his heart, and chew upon it when he lies down and riseth up; to curb every base Inclination of his Soul by it, and to resolve they shall bend to this Word or have no quiet. The Heart is so prone to Earth and Vanity, and the Flesh with its Af∣fections and Lusts, are so strong and masterless, that they will never obey unless such Authority be produced. Yea, there's none that are well vers'd in their own Hearts, but will find how they will slight such Authority, and sometime venture to contemn it. But as he that doth wisely govern a Family, or other Society, much more a Kingdom, will not suffer his Authority to be trampled on, nor his Laws to stand for Ciphers, but will vindicate them with the greatest Power and Majesty that he can put on; much more will the Lord of Hea∣ven and Earth stand up in the behalf of his own Authority, and vindicate the best Laws that ever were made from contempt. And if any sinner be so sottish as to think, that his Wit, or Pedigree, or Riches, or Esteem in the World, will bear him

out in such irreverence, let me say to such a one as once Samuel said to Saul, 1 Sam. 15.16. Stay and I will tell thee what the Lord hath said of such a one. Them that honour me I will honour, and they that despise me shall lightly be esteemed; 1 Sam. 2.30. Be as wise and as great as thou wilt, the Lord will shame thee sooner or later, and kick thee down into Scorn and Disgrace.

2. Secondly, They are forgetful of the Word of God, that are not considerably moved with the most important matters which it sets before them. If thou readest it not frequently, thou forgetest it in the grossest sense, and thine own Conscience will fall upon and condemn thee. And if thou dost read it, yet if thy very Heart be not affected with those matters in the Word, which more concern thee than all the World, so as to shew it in thy Life, I would not for all the World hear that Judgment that thou shalt shortly hear. Doth it so much concern thee what thou shalt Eat, and what thou shalt Drink, and wherewithal thou shalt be cloathed, and how thou shalt Sleep, or enjoy thy Health, much more how thou shalt visit this or that Friend, do this or that petty business, as how thou shalt save thy Soul? how thou mayst get thy Heart affected with its Sin and Misery, and set a value upon Christ as he deserveth? (this is not easily done;) how thou mayst break off thine Affections from these things that will abuse them, and certainly blast every good work in thy Heart, and turn thy Religion into meer Hypocri∣sie? For it is impossible that the Love of God should be in that Heart, where the love of any worldly thing doth prevail. Hearken therefore and

listen attentively, what necessity the Word of God layeth upon Self-denial 〈◊〉〈◊〉 mortification of the Flesh, with its Affections and Lusts. He that will be my Disciple must deny himself, take up his Cross and follow me; Luke 9.23. And if ye live after the Flesh ye shall die; Rom. 8.13. If thine Estate, Life, or Credit, only were here concerned, thy neglect would not prove thee so perfectly mad and distracted as now it doth, when the Eternal Life and Welfare of thy Soul is so much con∣cerned.

3. Thirdly, They that live not under any seri∣ous thoughts of the certain accomplishment of all that is threatned, or promised in the Word, can∣not but forget the Word. The things that are contained in the Scripture, if they were liable to some doubt, yet were worthy to be thought on, because they concern so much, if they should prove true. And this is an Argument that will stop their Mouths, that chuse a Romance or vain Ballad, before the Word of God, to be the mat∣ters of their thoughts. But when God will cer∣tainly make good every Judgment he hath threat∣ned to the impenitent sinner; and when every wicked person that dies in his sin, shall as certainly feel those dreadful Woes, as now he hears or may hear them pronounced; O what an advantage is here, to beget a Resolution to withstand every Temptation that would draw us to those things that are thus threatned? Though it were a plea∣sing and profitable Lust, it's stark madness to fulfil it. O if we had 〈◊〉〈◊〉 or felt the wrath of God in another World, it would be Armour of Proof a∣gainst all wilful presumptuous sin, for ever after∣wards;

and would awaken the Soul to any pains or diligence to escape it: And is it not as certain as if we had seen or felt it? Hath the Lord said that he will laugh at the destruction of a sinner, and mock when his fear cometh? Prov. 1.26. Hath he said, that he will shortly come with his Fan in his hand, and thorowly purge his Floor, and gather his Wheat into the Garner, but that he will burn up the Chaff with unquenchable Fire; and will this not surely be brought to pass? Mat. 3.12. Heaven and Earth may sooner pass away, than one jot or tittle of his Word shall pass, Mat. 5.16. Things that will certainly come to pass, if they concern us in this life only; though they be not near, yet they are not slighted by us: But if they are near and certain, and highly concerning, the thoughts thereof will rush in upon us, and pre∣vail against the greatest necessity of nature; they will disturb our Rest, and make us forget to eat our Bread.

Could a Man that were to be tryed for his Life to morrow, or a day or two hence, eat his Meat quietly, or lie down upon his Bed in peace, and take his Rest? Psal. 4.8. And canst thou read the Threats or Promises in the Word of God, that concern thee so unspeakably, and may be made good within one day or hour, for all thou knowest, and yet be no more overwhelmed with Joy or Terror? They that are not awakened with the serious affecting thoughts of the most certain and near accomplishment of all that is threatned or promised in the Word of God, will certainly be condemned in the number of those that do for∣get it.

These are the second sort of those that forget God.

Those that think not upon his sacred, venerable Word.

3. Thirdly, They forget God indeed, that o∣verlook his most observable Works, and regard not his remarkable Providences. The Works of the Lord are great, both of Creation and Provi∣vence, sought out of all them that have pleasure in them; Psal. 3.2. And those that have no plea∣sure in them will be sure to forget them.

There be several ways by which the Works and Providence of God is overlooked, or several per∣sons guilty of this sin.

1. First, They are signally guilty, that deny Gods Providence in the Rule and Dispose of all Affairs, either directly or by plain consequence. There are none that deny it in the first sense (that is) directly and expresly, but plain Atheists, of which I would there were none in this Nation, that believe in their Hearts that all things come to pass by Fate or Chance. But they deny Provi∣dence by Consequence and Interpretation, that are so intent upon Means and Instruments, whereby any effect is brought to pass, or rather upon the Effect it self, that they do not at all look up any higher; Psal. 10.4. The Wicked thorow the Pride of his Countenance will not seek after God; God is not in all his thoughts; thy Judg∣ments are far above out of his sight.

These lie under a deep guilt of this sin.

2. Secondly, They are guilty of this Wicked∣ness

also, that can find out nothing among all the works of Creation and Providence, so worthy their Observation, as to captivate their Souls to the highest Reverence of their Author: Highest I mean, not in respect of the degrees of Reverence, but of the kinds; that is, though he hath a Reverence for this Object, and another for that, another for a third; yet he hath Highest and most principal veneration for him who doth so incomparably manage all things. And who hath impudence enough to plead for that man that hath an understanding and considering Faculty, and such Wonders to behold both in Heaven and Earth, such Providences towards the World in general, and such towards the Church in special, and yer God no higher in his Judgment and Af∣fections, in his Thoughts and Heart, than a full Chest, and a little painted Skin, and an adored Lust? What, hast thou heard the Voice of the Lord so often in Thunder and Lightning, and seen the dreadful effects of them? Hast thou not heard of a little of his Breath shut up in the caverns of the Earth, that hath made this stable Body of the Earth to shake and tremble, and rent and torn the very bowels thereof, and overturned whole Cities at once? Hast thou heard of the Division of Jordan and the Red Sea, how the Waters parted and left a path-way in the midst of them, whilst the People passed over, of whom God had taken on him the Care and Conduct? And how Pharaoh and his mighty Host were afterward o∣verwhelmed by the same Waters, who were their professed Enemies? Hast thou read and believed what he did for Hezekiah, when the proud King

of Assyria threatned to swallow him up? How he accepted his Tears, heard his Prayers, and an Army of Two hundred thousand men almost all struck dead in one night? What he did for wicked Manasseh, though he had filled Jerusalem with Idols and Blood; yet how mercifully he heard him when he cryed to him in Chains? Look into the sacred History, or read over any profane History, or consult thine own Eyes and Ears, what thou hast seen or heard; what he hath done to and for his Enemies, and what he hath done for his Church, or any parts or members of it; and if thou canst be a Sot or Block under all, and have Mens Persons in admiration, because of advan∣tage to thee, Jude 16. rather than reverence and adore the Lord and mighty Worker of all, take that thine is, and go thy way, thou art one that does overlook the Works of God.

3. Thirdly, They overlook the Works and Provi∣dence of God, whose lives are ordered in a course of crossness and contradiction to them. As History reports of Sardanapalus, that he lay in Bed all day and rose at night, when others went to Bed; and so turned the day into night and the night into day. So when God calleth by his Providence, I mean by some formidable signs of his displeasure to Fasting and Weeping and Mourning, and to girding with Sack-cloth, and Baldness; and be∣hold Joy and Gladness, slaying Oxen and killing Sheep, eating Flesh and drinking Wine; Esay 22.12, 13. that will not see when the hand of God is lifted up, 26.11. When God is ••utting up and throwing down, and disgracing all worldly Pride, They are seeking great things for them∣selves,

and feeding themselves with proud thoughts of what they have, or what they hope to have; Jer. 45.4, 5. When God is pulling down the proud, they are delighting themselves in Pride, and Oppression of those that cannot defend themselves. When God is searching for Sin, they are hiding of it; and when he is shewing his dislike of it, and would stop the poison that it should spread no further; it's sweet in their Mouths, they hide it under their Tongue, they spare it and forsake it not; Job 20.12, 13. What a proud contempt of his Provi∣dence is it to sit still and shut our Eyes, and not consider them? Psal. 111.4. He hath made his wonderful work•• to be remembred. But what a Pride is that, that when God is debasing Men we will exalt them; when God is visiting Sin and Transgression, they are incouraging it in them∣selves or others, and will not be searched; but in∣stead of starving their Lusts and Corruptions, are making Provision for them? When God is telling Men plainly of their Sabbath-breaking; careless performance of his Service and Worship, Selfish∣ness, Inordinate love of, and Adulterous Affecti∣ons to any Creature; and hiding Pride from Man, and turning our Eyes from a fond Admiration of Creatures, and laying them in the dust; They will not endure it, but fret and murmur in their hearts; and are ready to say as the Rebellious Followers of Korah did to Moses, Wilt thou put out these Eyes of ours? We will not come down; we will not deny our selves, nor be crossed in our wills, nor leave our shame. When God is putting the Bridle into their Mouths, and laying a

Curb and Restraint upon their Intemperance, Pride and Luxury, and bringing into contempt their Gallantry and swaggering Bravery; they will not endure the Curb, but rage and foam and grow mad, and bite the Bridle that holds them in; and reply as the remnant Jews did after the Captivity, when they sent Jeremiah to in∣quire of the Lord for their Direction, and liked not the Answer that he brought, Jer. 44.16, 17. We will not hearken to thee, but will certainly do whatsoever thing goeth forth of our own Mouth; we will let our Hearts with a full rein to any thing they desire; for when we have done thus we were well and saw no evil; when we leave off to shew fa∣vour and courtesie to our selves, who shall befriend us? when we begin to cry shame on our selves, all men will cry shame on us; and if once we come down and lie in the dust, all men will trample up∣on us. Those are some of the shifts that carnal Wisdom and Reason alledgeth, whereby it would frustrate the Invitations of Mercy. When God is calling for the Plumb Line, and meting out a Na∣tion for Destruction, Amos 7.7. when he is drawing the lines of confusion in a place, 1 Sam. 2.8. and marking it for Judgment, they cry as the Inhabitants of Ephraim once did, The Bricks are fallen down, but we will build with hewen Stones; the Sycamores are cut down, but we will change them into Cedars, Esay 9.10.

And though we may not be gotten up to such a degree of wickedness as this is, it will concern us to make search and inquiry, whether there be no seed of this wicked nature in us. I am too much out of doubt, that there is much of crossness and

contradiction to the will of God in the best heart; and too loth are the best to veil and stoop to the will of God, when it crosseth ours; but it will be fitter to help on this search in the Application.

4. Lastly, They overlook both his Attributes, Word and Works, all at once, that put him off with shadows instead of substance; that give him a few flattering words and shews for the inward worship and purity of their hearts. This is the very instance of the Psalm, a part of which we have now before us. What an affront is this, to remember him with the Mouth, that he may be cast out of the Heart, where he will have more to do than all the World, or else abhor that per∣son and his service, whose heart it is? To wash the outside with the paint of an external profes∣sion, and to have a Heart full of Pride and unmor∣tified Lusts, full of putrid noisom Filth, is not to play the Christian but the Pharisee. To profess God at Home and at Church, in our Houses, and his House, and to joyn with his Servants in the Externals of his Worship; to read his Word and sing his Praises with our Lips, and in Heart and Life to subvert the Christian Faith, is not to be a Disciple but a Judas. To give God the most glo∣rious Attributes and Titles, and call him thy Crea∣tor, Lord and Governour, and to acknowledge thou hast all from his Bounty, and yet to deny him the Service and Obedience due to his Laws; this is not to remember but to forget him. If I be a Father, where is mine Honour? If I be a Master, where is my fear? saith God, Mal. 1.6. Is not the Lord a Spirit, and will he be put off with a meer bodily service only? I know he will have

the service of the body also; he will have the Tongue and the Knee, and an External Reve∣rence, that may be of good Example to others. But thou art guilty of Hypocrisie and Folly both; if this be all that thou canst spare, if thou go not further, thou mayst be a very devil in thy heart; when thou ha••st Oyl and Butter in thy Mouth, and when thou speakest the smoothest words to God, thou mayst have war and enmity to him in thy heart; thou mayst fetch a sigh or a groan for sin at a pretty easie rate; but God will not take this instead of Self-denial and mortification of thy Lusts, but will abhor their shews and com∣plements, that cover hatred with lying Lips. When God calls to the proud Person to come down and sit in the dust and humble himself, will it be an acceptable service if he would offer him something else? or will he take the fruit of the Body for the sin of the Soul, Mich. 6.7. I mean a shew of humility, in going softly, speaking faintly, looking sadly, instead of true lowliness and poverty of Spirit; I speak not against the outward signs, they are good, when accompanied with the thing signified; but when we deceive our selves with these, and think to deceive God also. True humility consists in a universal sub∣mission to the Will of God, and ready obedience to all his Laws, when they cross our interest in the world, as when they do promote it. And he that hath not this in a prevailing measure and degree, God will look upon him afar off, let him come as near as he will with his Tongue or Knee, Psal. 138.6. and he will plentifully reward as a proud doer, Psal. 40.4.31.23. When God cal∣leth

to search our hearts and try our ways, and re∣member our doings. It will not serve turn to re∣member the doings of others, and to se••••ch and censure them, to lay heavy burdens upon the City or Countrey, and not to touch them with one of our Fingers; not but we may and must confess the sins of the whole Nation, when Gods hand is upon a whole Nation and calls it to re∣pentance; but if we remember not our own sins with a weeping heavy heart also, and do not loath our selves for all our own abominations, Ezek. 36.31. and feellingly confess with shame and dete∣station, the sins that lie nearest our hearts, and take it for a mercy to have the scourge of a just and smarting rod, as well as the charge of a holy convin∣cing word, that we have not only threatning (which we have made a shift to slight so often) but some execution to make sin odious to us, and to recover us to a due sense and apprehension of it. If we have brought our selves to such a death in sin, that we cannot understand what it is until we feel it; it's a mercy to feel that we may under∣stand: But let us remember, that if feeling do not recover our understanding, God will forsake us as a desperate cure, and say, why should they be stricken any more, they will revolt more and more? Esay 1.5. When once it comes to that, farewel Rod, it will come to that farewel God for ever; and then forgetfulness will be our punish∣ment, as now it is our sin.

To conclude therefore with some little touch of Application, though it be out of its due place, since the day of the Lord is come upon us, and he is visiting for our Transgressions, and we have so

loud a call to Repentance. Let us not think though we have mercifully escaped the Judgment that we may escape the Duty also. It deserves a double acknowledgment if God do awaken us by the doleful noise of others complaints; and if he do cleanse our. Hearts by the Judgments that sweeps so many away; but let us see that it be a true and substantial sorrow, that begins at the right place, even at the very heart, and will not eva∣porate and spend its self in a few tears and sighs, but doth mortifie our sin, and work a sincere re∣novation in our life. And if we do take upon us also to lament the sins of the City and Nation, let us prove our sorrow to be of the right stamp, by helping forward their Repentance and Reforma∣tion, first by our Prayers, then by other our best endeavours.

'Tis a poor matter to forbear a meal or twain, and yet to harbour such a Guest as pulls the meat from our Mouths, and calls for the Pillow under our Heads, and snatches away the desire of our Eyes, and divorces our Friends and Companions from us; yea, which is the sum and abridgement of all our misery, parts between God and us. 'Tis a poor business to spread Sack-cloth over us, (I mean to deny our Bodies their usual Orna∣ments) and to strew Ashes under our Feet, and to let a few tears drop from us for sin, and yet to carry in our Breasts an Heart unrent, unbroken, unsoftened by a true sence of sin and a work of Grace. To what purpose is it to bow the Body to God, and yet to make ones Heart like an Iron Si∣new, too stiff and stout to bend in obedience to Gods Command. The Prophet Hosea lays it up∣on

them as a heavy charge, Hos. 7.14. They have not cryed unto me with their Hearts when they howled upon their Beds. And you know with what indignation God puts the question, Esay lviii. 5. Is this the Fast that I have chosen? a day for a man to afflict his Soul? Is it to bow down his Head as a Bull-rush, and to spread Sack-cloth and Ashes under him? Wilt thou call this a Fast and an acceptable day to the Lord? But oh what a Fast is that, when we will not go thus far, when we will not afflict our selves so far, as to want our Food and Ornaments. I am confident it is a great provocation when we will not shew forth to one another these and the like outward signs of humiliation. Ahab went thus sar, and the stubborn Jews never stuck at this. And though the same signs of mourning and humiliation be not in fashion with us that were with them, yet I am sure gaudery is no sign external of inward humili∣ation. If I had time, or were indeed upon the Application, it would be seasonable to help for∣ward the true Repentance that God expecteth from us. By setting some of our sins before our face in some of their aggravations; but that I may have opportunity to do hereafter.

So much in answer to the Second Question, who they are that forget God.

I come now to the Application.

1. First, Then we may hence discover, by what hath been spoken in answer to the Two foregoing Questions, What a sin it is to forget God; and by Connexion, how Guilty they make themselves that wipe God out of their Remembrance, and reserve their hearts for other things.

If to forget God be not barely to cast him out of thy memory (which yet were sinful enough) since all thy faculties are indebted to him) but to throw him out of thy Heart and Affections, as the case is plain enough that it is. If to forget God, imply a disregard of his most glorious Attributes, Word and Works, to which such a high Veneration and Reverence is due from every understanding Creature: Then what a Sin art thou Guilty of, That dost not remember him? Wilt thou Annihilate (as much as in thee lies) the Sun that shineth, the Air that thou suckest in, the Heavens that hang over thy head, and the Earth under thy feet, and all the Glory both of Heaven and Earth? wilt thou make nothing of the light of thy Eyes, and the breath of thy Nostrils? If thou forget God, thou dost upon the matter annihilate all these as to the end and intent of them; as to their moral use, though not as to their Physical nature. Darest thou be guilty of the contempt of that mighty power that made thee and all the World out of Nothing? of the highest Soveraignty and Jurisdicti∣on, to which every rational Creature owes subje∣ction; there's one only Law giver that's able to save or to destroy, and darest thou contemn him?

James 4.12. Art thou mad to despise the Royal Law, James 2.8, the Law of Heaven, and the highest Wisdom that hath composed it, and the highest Authority that hath imposed it. Art thou so void of Reason as to contemn thine own happi∣ness, and to despise thine own welfare? And to slight that Eye that always seeth thee? In a word, Art thou so bold to affront infinite and inflexible Justice, Purity and Holiness? If God be forgotten by thee, yea, if he have not the chiefest Room in thy Remembrance, thou wilt be judged one day to be guilty of such contempt.

What a sin must it needs be, to despise the written Word of God, indited by such a Spirit, con∣firmed by such Miracles and mighty Works, given us in so much love and mercy; that contains such important matters of the biggest concernment, whose accomplishment is so near and certain? and to slight what the God of Heaven hath there either threatned or promised? And if God be forgotten by thee, thou wilt fall under this damnable guilt.

Art thou so stupid as to overlook and despise the Works of God, whether of Creation, Providence, or Redemption, and to forget God, whilst thou hast such helps for thy memory? Darest thou cross the Acts of Gods Providence, and say thou wouldst have it thus when God would have it otherwise: This thou wilt do if thou hast a Temptation, if God be forgotten. In a word, this will betray thee to that Formality and Hypocrisie in his Service, and to such a carnal Worship of him, that hath so little likeness to him, or acceptance from him, which he doth so much detest; And which he doth so bitterly upbraid the confident, impudent Jews, which in this whole 50 Psalm.

I know the best have too much of this sin, and forget their endeared Lord too much, not only in the works of their civil and common Employment, but also in their acts of Worship and immediate Ser∣vice of him, and have not adoring, prising thoughts of his Greatness and Goodness, as they should have; and this is some degree of forgetfulness, and there∣fore they will be ready to condemn themselves, and take some share in this Reproof; but the sharpest part of the Reproof belongs most to them that are least disposed to take it, and most ready to quar∣rel with and fight against it. And this is the most doleful aggravation of their misery. O what a mi∣sery is it to need a bitter Cup, a smarting Rod, sharp and cutting reproof, and yet not to endure the remedy and the proper means of their recovery! to be desperately sick and not to abide the Physici∣an. This is the condition of those that have most of Guilt, and therefore the sorer they are, the less they care to be search'd and dress'd.

If it be any dangerous Distemper in the Body, it's sad when the case is thus; but if the Wound be Spiritual, and the Soul be the subject to be handled and will not abide it; the condition of that Man or Woman is much more to be lamented.

O how sad is their case that need Humiliation and Repentance, and the sense of their sins and mi∣sery, that make them so forgetful of God, and yet are impatient of the means that the Wisdom of God hath appointed, and that they must use to bring this to pass! O what a fearful state is it, and deeply to be lamented, to have the greatest necessities on them, accompanied with the greatest stupidity and insensibility.

To have need to cry aloud for mercy, mercy, and a heart fit to receive it, and yet to have no mind to lift up an earnest Prayer unto God, and to stir up the remembrance of him, nor to be awakened thereto by any way that's like to speed! How dreadful is the condition of a senseless, hard hearted sinner! that must die Eternally without Repentance, and be broken by the vengeance of God for ever, if his heart do not break now; and yet doth eonsent, yea, and set this Seal to his own De∣struction, and yet doth reject all the humbling, softning means, that Christ the greatest friend that ever he had, or shall have in the World, hath taught him and beseeched him to use: say not that a man may forget God, and yet need no such re∣proof, nor be in any such danger. I have told you what forgetfulness of God implies, and who they are that are chargeable therewith, and who can easily speak worse of any; unless it be those that have more of this sin, and are guilty of it in a higher degree. Those that the Text speaks to, are such as God threatens to tear in pieces, unless they be recovered by consideration. And the Scripture doth not use to speak with so much heat and indig∣nation, where the sin is not so provoking. I come therefore now to shew you,

• 1. The guiltiness this sin.
• 2. The danger of this sin.

And what a madness as well as wickedness it is to forget God; that if it be possible, this double sight of the sin and danger, may the better prepare them

for the means that must recover them and bring them to speedy use of them. And this will appear

• 1. From the hainous nature of this sin.
• 2. From the fearful effects thereof.

The odious nature of this sin is manifest, in that this forgetfulness of God is a sin against the highest Obligations.

• 1. On Gods part.
• 2. On Our part.

1. On Gods part.

1. First, In that he hath given us our Facul∣ties on purpose to remember him, and hath fitted them for this very use and service. And what a sin must it needs be to frustrate so great a design of God in the very Make and Fabrick of the best of his Creatures here on Earth. This end and use is legible enough in his uppermost Faculties, which the rest were made to serve and obey: For if all were made to minister unto one, and that on purposel••y to do Homage unto God; then all are made ultimatly for God; but that he had his no∣blest Perfections for this very end, it's easie to see with half an Eye. What should he do with an Immortal Soul, indued with the powers of Reason and free Choice? But that by the one he might discern the greatest Good, and by the other make

it his Choice. There are certain Relations, that in∣tercede between all Creatures, amongst which, those of Cause and Effect, Means and End, are the most principal; which the understanding of Man was given him intentionally to argue and find out, that by these he might step up to the highest Cause, and the supream and last end; and do the highest acts of Homage and Reverence to them, that his understanding and will are able to give, in appretiation and love, which are their two most essential Acts. Not a Creature but would lead the Reason of Man to the Creator of all things, if he will use his Reason and follow this Guide. The most contemptible thing had a Father that begot it (that I may use Job's expression, Job 38.28, &c. Hath the Rain a Father? or who begot the drops of the Dew?) Every thing hath a cause that brought it into being, and that was produced by a former, and that by something that was before that, till you come to the foremost and highest cause. And so for the other Relation of Means and End; there's nothing but is sub∣servient to some end, and that to a higher, till you come to the highest (e.g.) The Showres moisten and supple the Earth, and make it bring forth Grass: This Grass is to serve a higher end (viz.) to feed and no••rish the Beasts, that they might be fit for the use and service of Man his Food, and other imployments, either se∣rious or recreative: And can we think that here's a full stop, and man was made for no higher end, but to domineer over the other Creatures, and take a••ay their lives when it pleaseth him for his uses? Certainly there was a further and higher end, that

God intended Man for, and that is to have him in perpetual Remembrance. It's certain there's no Creature here on Earth but Man, hath any capa∣city to know God, or to bear his Image in Holiness, or to worship him, which two last imply the first (1.) A knowledge of him. 1. What he is in him∣self in some measure. 2. What he is to them, Their Creator, Preserver, and bountiful Provider. Neither hath any of them a Faculty to express and utter thus much to another Creature, being all de∣prived of Speech and Eloquution, which is mans Glory only.

Obj. And if you object the 19 Psalm. 1. The Heavens declare the Glory of God, and the Firma∣ment, &c. and therefore not man only.

Ans. The Declaration there spoken of is impro∣per and objective. As a Dial tells what a Clock 'tis (1.) You may gather what time of day 'tis if you look on it, by the help of our Reason, not a∣ny Tongue it hath to express thus much. Neither hath any Creature an expli•••••• desire of an Eternal Happiness, that shall never fail or be interrupted. And Lactantius, one of the Latin Fathers, that liv'd in the said Century, places the Characteristi∣cal Difference and Specificial Distinction, be∣tween Man and Beast, not in Rationality, but in Religion; because some Creatures seem to do Acts that are Rational, as the Elephant, Hare, Fox, Dog; but none that have any appearance of Religion or Piety.

Now it is a very great truth, That God never made any Power or Capacity in any Creature in vain; He hath given the Sun an Active Capacity to revive and exhilerate the lower World, and it were

unnatural if he should not put forth that vertue to that end. He hath given Earthly Creatures a pas∣five Capacity, or Receptive Power, to suck in this influence; and they do and are covered over with Corn, and laugh and sing, Psal. 65.13. And it's universally true, wheresoever there is a power that can put forth any Act, that should not act according to the Power, were a Monster and not a Creature. God hath given the Fire a power to burn and consume, when fit matter is offered, and if it should spare the Wood that's laid on it, we should not count it a merciful but a monstrous act. God hath made the Water to wet and moisten, and if it should not do so, what were it good for? You would not commend this Property in Horse or Beast if they should fly in the Air, or dive under Water; the Fish that should shun the Water, would be a monstrous and degenerate Breed. And is it not as absurd and monstrous for a man, that hath a Fa∣culty on purpose to remember God, yet to forget him? To have a Capacity to be like God, and yet not to employ and exercise it; for this also is imply'd in our remembrance of him. There were no sad∣der Spectacle in the World than Man, were it not for these Acts, and what is or will be consequent on them. A Toad were not half so bad, nor the most hated Creature, no, nor those that are con∣tinually hunted and pursued, and live always in danger of the snare, or some crafty device, or o∣ther, that may make them a prey to their cruel pursuers. These brutish Creatures apprehend not the snare till they are caught in it, nor fore-see a mischief till it is upon them, nor vex themselves with the memory of what is past. But Reason,

which is Mans proper Ʋtensil (were it not for the service that it may do to God and his Soul) make him but the more capable subject of Misery and Torment. It helps him to prevent a mischief before it comes, and to think on it after it's past and gone, and to enjoy a calamity (I may say) and to chew upon an evil that's swallowed down and past. Alass! alass! If God gave not Man these Faculties to remember and aspire to him. ••t would be far more desirable to be a Beast than a Man, since then it's past all doubt, that God hath made Man for himself, and given him such a high Capacity on purpose to remember him; it's monstrous and unnatural to forget him.

2. Secondly, And as he hath given him his Fa∣culties on purpose to remember him, so he hath displayed himself in the Firmament of Heaven, as purposely to be remembered, Psal. 111.4. He hath made his wonderful works to be remembered. And (1.) That God may be remembered by them, that's the very end of them. And verse 2. The works are great and magnificent, sought out of all (as we render it) but in the Original it's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, exposed and laid open before all to take notice of. And the Italian Translation renders it, as it were wickedness in a man upon whom God hath bestowed Eyes, to shut them perpetually, and to refuse to make any use of so noble a Fa∣culty. So it is a wickedness much of the same kind, when God hath set so many visible Objects before this Faculty, to put him in mind of him that hath made both Faculty and Object, and he makes no such use of them; he hath Eyes and sees not, he hath Objects and doth not understand them. Judge

what a wicked perversness this is. We are prone to think it no great wickedness to commit such a sin as this is, and to cross the very end of making our selves and other things, whilst we do it not purposely, and have no thought of contradiction to God in this sin. But let us not deceive our selves, when we have so high an obligation upon us to any Duty and are commanded to remember and think upon it, and we do not; though we do not purposely forget, because God bids us to remember, yet we are morally and reputatively guilty of thwarting and crossing the Will of God, though not in quite so high a degree, yet enough to undo us everlastingly, unless we repent of what's past, and do otherwise for the time to come. This will be but a pitiful, shameful answer, when God shall come to examine man by man, what profici∣ency we have made, amongst the Creatures that were made to instruct us, and shall find a dunce in∣stead of a knowing well informed Scholar. Do the Heavens declare the Glory of God to the Moles, that w••nt outward Eyes (as it is usually said) or to the Brutes that want the inward Eye (that is understanding) or to Man that is instructed with both these helps; and will it be a venial sin (think ye) to wink with both these? He that by all the Glory of Heaven and Earth is not so far enlight∣ned, so as to adore the wonderful Perfection of him that made them, and to prostrate his very heart in love and reverence to him, is wilfully blind, and one that shall be dealt with as if he shut his Eyes against all. What is there no Work∣manship either in Heaven above, or Earth beneath, or Water under the Earth? Is there nothing in

the Air, or bowels of the Earth, that's worth thine Observation, or that can erect our blockish Heart, and bring up our Affections to the glori∣ous Artificer and Workman!

It's a profound Sleep indeed into which that man is fallen, and is a certain forerunner of Death, when none of all these excellent Creatures, that strike his sence, can awaken him to any under∣standing, reverence, or love of his Excellency, that hath bid all things come forth and stand in their several ranks, and even gird themselves to the service of man

This sin hath the higher aggravation, in that there be so many various ways, whereby the several Creatures would recover man to a due re∣membrance of God. I might insist upon those four ways mentioned in the 2 Tim. 3.16. and shew how by Doctrine Reproof, Correction and Instru∣ction in Righteousness, all the visible Creatures would help on this Remembrance of God, and therefore forgetfulness of God hath the greater sin, by how much it prevailes against the greater means, vouchsafed by God for its cure: But least that way sh••uld not seem so intelligible and con∣vincing, I shall chuse rather to nominate four o∣ther ways, whereby the several Creatures do pro∣voke man to have God highest in their Remembrance. 1. They all offer themselves to his sight, and by that to his understanding, to inform him in the glorious Perfections of God, which they palpably discover, and therefore are very serviceable in the work of Contemplation. No one so sottish as to imagine they could make themselves, then they must be made by another, that's God, but such

infinite variety, and such rare and excellent works; must suppose; and therefore put any one that thinks on them in mind of infinite Wisdom and Skill, infinite Goodness and Power in the creating of them. 2. They serve for his Food and Ray∣ment, and are the means to keep him alive, that could not live a day without them. Let him that thinks he is least of all beholding to the Creatures, consider whether he could live an hour without the Air he sucks in; or how many days he could live without Food, which one Creature or ano∣ther serves in every day, and then let him think who hath made and doth supply every Creature to him, and forget God if he can. 3. They serve for his other necessary uses, in great delightful va∣riety: The Horse to fetch in and carry out both himself and other things, and to remove his Lug∣gage from place to place. The Wood and Stones to build his Habitation, and the Art and Workman∣ship of Man to adorn it, the Dog to keep it; and all things conspire together to make him as happy as he can be in the absence of God; even a Lord on Earth, because God hath appointed him so to be; and hath he not yet enough to advance his great Benefactor in his Heart? 4. They serve also for his Recreation, and sober Pleasure and Re∣freshment, when he hath been tired by his more serious Employments; and yet to forget God, whose Praise and Service these Creatures do so constantly bespeak, by their so beneficial service to us▪ All these steps lead up the sin to a higher guilt. In a word, to have all the Senses assaulted by the several Objects, that God hath furnished to them. The Eye to be fed with so many delightful sights

of several things. The Ear with such various Har∣mony and Sound. The Taste with so many di∣stinct and grateful Relishes, of things which the wisdom of the Creator hath provided and offered to that Sense. And the Objects of the other Senses are multiplied to as great a variety: And is it not monstrous for the mind of man to have so many Monitors, and yet to forget God in despight of all.

3. Thirdly, He hath moreover given us his Son, that we might not want an Argument of the greatest force to provoke a remembrance of him. When we were like to withstand all other Argu∣ments, and to lose the sense of all his other mercies towards us, and to perish in a wicked oblivion and forgetfulness of God for ever. He hath taken such a course, that one would think should create a me∣mory of him where there was none at all of him be∣fore; and should recover those that are the most desperately gone in forgetfulness, and force them to say, that the love of Christ constraineth them, 2 Cor. 5.14. Would not a Malefactor that's sentenced and condemned to die, take it for a favour indeed, and place that man high in his Remembrance, that should step between him and death, and release him with the loss of his own life, especially if he were a Person of Honour and Degree? And doth it not deserve a Remembrance not a Customary, but a substantial Remembrance, when the highest and most honourable Person that ever lived in the World, hath laid down his life in the room of ours? Sure we think we are not so beholding to him as we are, when such an obligation as this wi••l pre∣vail no more to exalt God in our Hearts. If this

be not an obligation that doth inforce a gracious Re∣membrance now; I am sure it is such a one that will enforce a tormenting Remembrance hereafter. When the thought of such a mercy so wickedly slighted, shall be a raging fire in their Bowels, and then they shall not be able to forget it. What's the matter that such a motive is put off and not regarded by too many? I am sure there's nothing but flat downright wickedness, can make a man so sleepy and forgetful. If such a Breath as this will not kindle the love of God in our Hearts, if such a spur will not prick us forward to the duty of Re∣membrance. It's not because we want Arguments, but because we want Grace, and how we should want Grace if we were apprehensive of the mercy, would be very difficult to resolve; and how we should not be apprehensive, if we did but think fre∣quently of it, would be as impossible to deter∣mine: So that you see the wickedness of this sin is ultimatly resolved into not thinking or bending our selves to think what we have received. Well we are left to take our choice; the death of Christ will either oblige us to the duty of Remembrance, or aggravate the sin of forgetfulness.

Lastly, We have the Spirit, Word, and all the Ordinances of God to beget and cherish this Re∣membrance of God. I joyn all these together, be∣cause I would not multiply particulars too much.

Obj. But you may say, Though the Death of Christ and the Gift of the Spirit, are Arguments of great strength, and may do good service to quicken up a Believer, that's backward to this work; yet how can they compel a wicked man, or one that forgets God, since Christ died for none but the E∣lect,

and none can know themselves to be such, but such as have true Faith, and know they have it; and so also for the Spirit; and therefore these Arguments are cogent to none but such as these.

Answer, That Christ gave himself intentionally for all men, and that God accepted his Sacrifice to that universal end, is so plain in Scripture, that scarce any truth is plainer, 1 Tim. 2.6. Who gave himself a ransom for all; 1 John 2.2. And he is the propitiation for our sins, and not for ours only, but for the sins of the whole World. But because some evade those places by distinguishing of All and World, that All is sometimes taken for some, and World for part of the World. As if the Apostle fore-saw such Quirks, and meant to stop every Mouth; his words are not liable to evasion, Heb. 2.9. That he by the Grace of God should taste of Death for every Man.

And to make mention of no other Argument (though I could produce several) if he died for such as deny him and crucifie him to themselves a∣fresh, and finally perish; then he died, no que∣stion, for the rest, but that he tasted Death for such is plain, Heb. 10.29. Having in the verse before shewed, the miserable end of those that despised Moses's Law; he infers by way of inter∣rogation. Of how much sorer punishment shall he be thought worthy of, that hath trodden un∣der foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was sanctifi∣ed, an unholy thing, and hath done despight to the Spirit of Grace; and yet plainer, 2 Pet. 2.1. There shall be false Teachers (as the Apostle gives them warning, that shall bring in damnable Heresie,

denying the Lord that bought them. So that hence it is evident, that Christ laid down his Blood as a price, to redeem them that ungratefully de∣ny him. And if Christ had not died for all, it could not be the duty of every man to believe in him. But there is nothing more unquestionable than that every one is bound to believe, and such as refuse, are threatned with a more fearful destructi∣on, because they wickedly frustrate (as much as in them lies) such a wonderful Grace of God, and withstand the highest motive to Repentance and a new life, 1 Cor. 6.20. Ye are bought with a price, therefore glorifie him in your Body and in your Spirit, which are his. The Apostle speaketh to the Corin∣thians in general, among whom there were many unbelievers. And what's the Argument he useth to perswade them to Faith and newness of Life; but because Christ hath shewed such love to them as to die for them; Since he hath offered up his Body upon the Cross for you, do you offer up your Souls and Bodies unto him, to be instru∣ments of Righteousness to do him service, is the force of the Apostles Argument.

We see then, that the Death of Christ and the Gift of the Spirit, are obligations upon all (that hear the Gospel at least) to a thankful Commemo∣ration of the love of God, and a Remembrance of him. There are none that live under the sound and influence of the Gospel, but have the love of Christ expressed in his Incarnation, Life and Death, for them to move them externally, by way of Argument, and the powerful Spirit inwardly to check their Corruptions, and prompt them to o∣bedience in some degree and measure; and if they

will not think upon the one nor submit to the o∣ther, but slightly regard the one, and stubbornly resist the other, and stiffle every good motion, which they feel, and keep off from any serious thoughts of the death of Christ, and will not be perswaded to consider, the Blood that was shed for them, nor suffer his love to be shed abroad into their hearts by the Holy Spirit. Let such know that their forgetfulness of God is the more heynous, because it hath so fast an obligation as this, to the most necessary duty of remembrance, the Word also as well as the Spirit. What are all the passages of Scripture, but such as prepare for, or directly stir up to such a Remembrance. You may observe some parts of Scripture more re∣motely conduce to this grand duty of remembring God; other parts do more immediately serve to produce it where it is wanting, others to reduce and recover it when 'tis lost. So that one of these three ways, either by conducing to it or producing, or reducing of it, all the parts of Gods Word conspire io this principal duty. The main divi∣sion of the Scripture is into the Old and New Te∣stament. But what is the design and drift of both these, but to rescue or preserve a Memory of God in the World? Our Saviour sums up the Old Testament in these two heads, the Law and the Pro∣phets. Now what doth the Law serve for, if not to mind us of the great Law-giver, and to beget an awe of his Soveraignty upon the World? And the main end of the Prophets and their Prophesies, was to reproduce this Remembrance of God when the ungrateful People had forgot him. And what can be the end of that Light that hath shined

to us in the Gospel, but to teach us to deny all ungodliness. (〈◊〉〈◊〉 Forgetfulness of God) and to live soberly and righteously, and godly in this present evil World, which we can never do with∣out frequent and effectual Remembrance of God and our Lord Jesus Christ.

I might more particularly insist here, and shew how all the Precepts, Promises, and Threatnings, which are the three essential parts of Gods Word, are intended to this end, and will leave the Soul inexcusable that forgets him; or how the several Books of the Old and New Testament, which are the integral parts of God's Word, oblige to this Remembrance. But I think the case is so plain and clear, that none of these ways of demonstra∣tion is needful to convince us. That the whole Word of God is no little impulsive, but presseth earnestly to this Remembrance, and is therefore another great Aggravation of the sin of Forget∣fulness.

I shall only chuse to set some of those Texts of Scripture before you, that are fullest of Affecti∣on and most Pathetical; and that shew how un∣willing God is to forget poor sinners, or that they should perish (as they must needs do in their For∣getfulness of him, Esay 48.18; 19.) With what passion doth the Lord mourn over the poor forget∣ful Israelites, that had even now brought utter ruine upon themselves. O that thou hadst hearkened to my Commandments, then had thy Peace been as a River, and thy Righteousness as the Waves of the Sea. Thy Seed also had been as the Sand, and the off-spring of thy Bowels as the Gravel thereof; and Hos. 11.8. When the ten Tribes were got to

such a degree of wickedness, that God was not remembred by them any longer, but they had divorced him from them, by their Idolatries, and could bear no longer without disparagement to the Truth and Justice of God; with what unwil∣lingness doth he throw them off? How shall I give thee up O Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My Heart is turned within me, my Repentings are kindled together. What heart that is not desperately sick of stupidity, can hear this sound and not return, and recover the remem∣brance of him, whom before he had forgot; O that my People had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their Enemies, and turned my Hand against their Adversaries. The haters of the Lord should have submitted themselves unto him; but their time should have endured for ever. He should have fed them also with the finest of the Wheat, and with Honey out of the Rock should I have satisfied thee, Ps. 81.13, 14, 15. Thus you see how these and such like Scriptures Numbers, of which might be gathered together, and as the parts of Gods Word, &c. so the whole do provoke to a Remembrance of God. If the Hea∣thens that want this written Word of God, are notwithstanding bound to keep up a Memory of their Maker, worthy of his Majesty; what an obli∣gation then is the written Word of God to us that have 〈◊〉〈◊〉 to get the knowledge of God, and to feed our thoughts with a delightful remembrance of him? And as the Word of God, so all the Ordi∣nances of God are strong inforcements to this duty. How fit a means is Prayer and Meditation, and

singing of Psalms, and participation of the Sup∣per of the Lord, and the Conference of Holy Persons together, to cure the Atheism of our hearts, and to keep us from being unmindful of him, if we mind and attend what we do? As oft as we receive the Sacrament, we are bid to do it in remembrance of him, 1 Cor. 11.24, 25.

And what shall we forget him, whilst we have such execellent means to get a sight of his Glory and to draw near to him, and acquaint our Souls with him? What a sin must it needs be to forget God, whilst we are calling to him by Pray∣er, or when he is calling to us, and proclaiming his Soveraignty over us; his right in us, his readi∣ness to receive us? Judge what impudence it is to confer and talk of him, to eat and drink in his pre∣fence, to celebrate his Sabbaths, which were ap∣pointed as special helps to this Remembrance, and yet to forget him! To pray and hear, and receive the symbols of his Grace, and yet to have a heart void of true Remembrance, is such an aggravati∣on of this sin, as will strike home sooner or later.

Thus you see the aggravations of the sin of For∣getfulness, that arise from the Obligations we have on God's part to remember him.

And as they that forget God, sin against high Obligations on God's part, so

Secondly, They sin against great Obligations.

2. On their own part, Against

• 1. Promise and Covenant.
• 2. Oath.
• 3. Profession.

And therefore they that forget God, in despight of all these Obligations, are,

1. First, False and perfidious in a high degree, to break Word and Promise with Man, and to be false to one like our self, is enough to imprint a mark of infamy and disgrace, that will stick by as long as life lasteth, and to blast such a mans reputation to all that know him: And how hard a matter is it to wipe off such a reproach, especi∣ally if it were a deliberate act in a matter of con∣cernment. And who will repose any trust in such a man, that hath deceived the just expectation of another in any momentous affair, by the breach of his Faith, that hath any acquaintance with him? When a Man hath so behaved himself that none can lay any hold on what he saith, and no trust and confidence can be placed in him; he is unfit for Humane Society. But to be false and perfidious with God, is far more ignominious, and exposeth to worser shame and fouler consequences; for Man hath incomparably greater obligations to truth and sincerity toward God than towards Men. His hatred of such injustice and unfaith∣fulness is greater than the most upright Man up∣on Earth can have, and he can far better discover, and will more exemplary punish it, than any Man hath power or authority to do; and none hath or can have that ju••isdiction over us that God hath. If falseness, lying, and perfidiousness, be so hate∣ful to some, even because they have the Image of God, but imperfectly renewed on themselves, we may be sure that God abhors it.

By thy Precepts I get understanding, saith David, and therefore I hate every false way, Psal. 119.104, &c. Psal. 101.7, &c. He that worketh de∣ceit shall not dwell within my House; he that telleth

lies shall not tarry in my sight. But the breach of Promise and Covenant is a high degree of Falshood and Perfidiousness. A Promise, when 'tis made to God, is called by a special name, a Vow. Now what it is to break a Vow, Solomon will inform us, Eccl. 5.4, 5. When thou vowest a Vow to God, de∣fer not to pay it, for he hath no pleasure in fools; pay that which thou hast vowed. Better it is thou shouldst not vow, than that thou shouldst vow and not pay. The reason is, because he that hath made a Vow or Pro∣mise to God, if it be in a case where he was free before, his Promise is now under a Bond, and if he doth not perform, he is insnared by the words of his own mouth, and therefore is a fool; but if it be in a case where he was bound before, he is now bound faster, and hath a streighter Obligation, and in case of Non-performance, he is guilty of greater sin and folly: And the more frequently any Vow or Promise hath been made, the more guilty and perfidious is he that hath failed in the performance; and the Justice to which he hath made himself liable, is the more exacting. And the breach of a solemn Covenant or Contract, is sinful in a higher degree, than the bare breach of Promise; because in a Covenant there is a further motive to Truth and faithful performance, than in a meer Promise; for the advantage and emolu∣ment that he expects from the party with whom he hath contracted. So that he is perfidious and injust in a higher measure. What a sin must it needs be to thrust God out of thy Heart and for∣get him, to whom thou hast so often promised and vowed Remembrance; for besides thy Bap∣tismal Vow and Promise, every time thou pre∣sentest

thy self before him in Publick, Private, or Secret, thou renewest thy Covenant and Promise, to have him for thy All in All; and canst thou in∣deed make him thy All in All, and not remember him? Canst thou pray by thy self or joyn with o∣thers, and not lay any further Obligations upon thy self? Doth that man confess his sin indeed, or mock God that doth not desire the help of God's Grace, and promise in the strength thereof to for∣sake and renounce it? And can a man promise to let go his sin, and yet not ingage himself to the Remembrance of God, which must be the chief means to seperate and remove it? Can any man pray for mercy and yet not oblige himself by that Prayer to Remember his Benefactor? Can any man be said to thank God for any benefit he hath received, and not promise to order his Conver∣sation aright, that is to his Glory, that hath done so much for him? These are the three general parts of Prayer, and every one of them implies a new Promise and Obligation to this Remem∣brance. But besides these vertual and implicite Engagements, how oft hast thou expresly pro∣mised to be his faithful Servant, to live to thy Re∣deemer, to be his Disciple, to take his Yoke on thee? How oft hast thou consented and said, A∣men, when from the Word of God thou hast been told thus much, when the Preacher hath convinced thee, when Conscience hath stirred thee, when Sickness hath awakened thee, when thou hast seen the fruits of a heart unacquainted with God, and seldom conversant with him, hast thou not promi∣sed and engaged to become more heavenly? This thou hast done many and many a time, or thou

hast withstood the Light, and shut thine Eyes wilfully against all the Calls of God by his Word or Rod; and wilful ignorance will be as high an ag∣gravation of thy sin, as misimproved and abused knowledge, and since it was thy duty every time thou didst approach to God, to reinforce thy vow and promise; if thou hast obstinately refused, thou art virtually guilty of so frequent a breach of pro∣mise as it was thy duty to have promised.

And this is the first aggravation of the sin of for∣getting God, on their part that do forget, taken from their breach of Vow and Covenant with him.

Secondly, They that cherish not a worthy Re∣membrance of God, are as highly guilty of Perjury as they are of perfidiousness: Now an Oath is a faster obligation than either Promise or Covenant. He that tieth himself by Oath to any performance, doth (ipso facto) devote himself to all those Judgments that God shall think meet to bring up∣on him, in case he swear falsly, though it be in any little matter. And God himself, when he would give the highest security to Abraham for the con∣firmation of his Faith, he takes an Oath, Heb. 6.13, 14. when God made Promise to Abraham, because he could swear by no greater, he swore by himself, saying, Surely in blessing, I will bless thee, and in multiplying, &c. and it's said, Verse 17, 18. God being willing more abundantly to shew unto the Heirs of Promise the Immutability of his coun∣sel, confirmed it by an Oath, That by two immu∣table things (that is Covenant and Oath) in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay

hold of the Hope set before us; and therefore as a Promissory Oath is here supposed to be a firm ground of confident expectation of the thing promised, and to be the end of all distrust; so an Assertory Oath, is said, vers. 16. to be the end of all strife; and the breach of this Bond is intolerable in all Societies. And it is one of those sins, which God chargeth upon the Ten Tribes, when Hosea is sent to tell them the lamentable Tydings of their divorce from God in the Terms, 〈◊〉〈◊〉 R••••••ama, and Lo-Ammi. 〈◊〉〈◊〉 they shall be no more his People, and God will shew no more mercy to them, Hos. 10.4. They have spoken words swearing falsly, in making a Covenant, and this sin had perverted Judgment, and turned it into Hemlock. And the flying roll, that is, the terri∣ble Curse of God, was to enter into the House of the Thief, and into the House of him that swareth falsly, and to remain in the midst of it, and consume it with the Timber thereof, and the Stones there∣of, Zach. 5.4. And Jerusalem could stand no longer, but must spue out the Inhabitants, after Zedekiah had broke the Oath of the Lord made to the King of Babylon, Ezek. 17.16. As I live, saith the Lord God, surely in the place where the King dwelleth, that made him King, whose Oath he despised, and whose Covenant he brake, even with him in the midst of Babylon shall he die; and Verse 18, 19, 20. seeing he despised the Oath, by breaking the Cove∣nant (when lo he had given his hand) he shall not escape; Therefore, thus saith the Lord, As I live, surely mine Oath that he hath despised, and my Cove∣nant that he hath broken, even it will I recompence upon his own head. And I will spread my Net upon him, and he shall be taken in my snare, and I will

bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. And you know it cost Saul seven of his Sons that were hung up, to revenge the Oath he had broken to the Gibonites, 2 Sam. 21.6. And 'tis noted by Plutarch, as one chief cause why Philip King of Macedon, with all his posterity were so quickly destroyed because he made no Account of keeping his Oaths, but swore and unswore as might stand with his interest. And the story of Ʋladiflaus King of Hungary, who had made a league with Amurath the Great Turk, and bound himself to it by an Oath, is notorious. When the Turk be∣gan to be worsted, Amurath drew the League out of his Bosom, and lift up his Eyes to Heaven, and said, O thou Crucified Christ, behold this is the Covenant thy Christians in thy name have made with me, which they have violated. If thou be God, as they say thou art, revenge the wrong now done unto thy Name and Me, and shew thy Power upon thy Per∣jured People, who in their Deeds deny thee their God. Immediately after the King was slain, and all his Army routed, as may be seen in the Turkish History. What a sin is it then to violate an Oath, not made to Man but God himself, and that in a matter of the highest moment in the VVorld? (1.) Fealty and Allegiance to him from those that are indebted to him, no less than all they have or hope for. And he that forgets God, breaks this Oath of Fealty and Allegiance, due to God for the meer benefits of his production and main∣tainance; but signally renewed and expressed in Baptism, for the mercy of Redemption by Christ, under whose Command we did then list our selves,

and to whom we did sware Love and Obedience. The word Sacramentum signifies such an Oath; and this Sacrament is an allusion to the custom of VVar, where every Souldier was to bind him∣self by a Military Oath, to be true to his General. To this Custom Christ the more fitly alludeth it in that Christianity is a Spiritual Warfare. What a high Provocation must it needs be then to forget the Lord, to whose Service and Remembrance we have so tied our selves? VVhoever thou art, that livest under the sound of the Gospel, and that hast been sprinkled with the VVater of Baptism. Thou hast avouched the Lord to be thy God, thou art under Vow, Covenant and Oath, to exalt God in thine Heart, and throw out all other things to manage a daily VVarfare against all his Enemies, and to subdue every Lust that would wipe out the Memory of God, thy Redeemer and Saviour out of thy Heart. This Oath hath been renewed also so oft as thou hast taken the other Sacrament. So that thou hast all this weight to stand under in the day of the Lord, if thou be found amongst those that forget the Lord.

Thirdly, Beside the Bonds of Vow, Covenant and Oath, thou hast the higher Obligations of a constant open Profession, to shame thee for thine unmindfulness of God, which must needs be a greater aggravation of this sin, because it implies all the other and superadds pretended reallity in all these, when it is nothing else but Hypocrisie, and deep Dissimulation. It's the worst sort of Enmity that looks like Friendship; and he's an Adversary to be abhor'd that's drest up like a Friend, and doth insinuate into the Heart and Bo∣som

of him, whom he intends to betray by pre∣tended Love and Friendship; and therefore David lays this sort of injury more to heart than any that he received from open professed Enemies, Psal. 55.12, 13, 14. For it was not an Enemy that reproached me, than I could have born it; neither was it he that hated me, that did magnifie himself against me, than I would have hid my self from him: But it was thou O Man, mine Equal, my Guide and mine Acquain∣tance; we took sweet Counsel together, and walked unto the House of God in company. And mark what a Character he gives of such a Person; Psal. 55.20, 21. He hath put forth his hands against such as be at peace with him; he hath broken his Covenant. The words of his Mouth were smoother than Butter, but War was in his Heart. His words were softer than Oyl, yet were they drawn Swords. There's none have done more mischief in the Church of God, than such as have professed Love and seemed Friends. Judas gets into the nearest outward Re∣lation that could be, and acts the greatest wick∣edness under the disguise of a kiss; and did that effectually, which the Herodians attempted with smooth words and pretensions of friendship; but it's said, Jesus perceived their wickedness and dis∣appointed them, Mat. 22.18. And who have done the work of the Devil more effectually than those that have professed themselves Christians, that is devoted by Vow, Covenant and Oath to Christ, and yet by Heresie have perverted the Christian Faith, and by Schism have rent and torn his Church, and by Pride and Contention have set it all in a flame? And who were more bitter Enemies to Christ, in his Birth and Infancy,

than the Jews, who pretended to be the only People in Covenant with God, yet it's manifest from the most authentick Records and impartial History, that they were the most bloody opposers and persecutors of the Gospel; and their fury was the hotter, because it came under a mask of Zeal? And so industrious and implacable was their en∣mity to the Christian Faith; and so great an im∣pediment was the Jewish Persecution to the plan∣tation and propagation of the Gospel, that Chri∣stianity could not spread and grow to any pur∣pose till this Enemy was taken away by a univer∣sal Devastation; their Temple and City destroyed, and their Memorial perished from the Earth. Was it not a horrid aggravation of their Irreverence, Contempt, and wicked forgetfulness of God, that they were accompanied with such a zealous Profession of Love and Fidelity to him? The Character that Josephus, their own Countrey∣man, and a most impartial Writer, gives of these men, that boasted they were Abraham's Seed, and the Children of the Promise is this, That their wickedness was grown to such a height, that if they had not been swept away by the Romans, and destroyed in such numbers, till none almost were left, the very Earth would have opened and swallowed them up.

It is a fearful sin to oppose and fight against God, but to do it in the Garb and Habit of a Friend and Confederate (especially if it be done with design) is such a sin, that will sink the com∣mitters of it into deeper condemnation, than the sins of Sodom and Gomorrah will them. And professed Enemies are like to scape better than

these seeming Friends; and the more intimate and near the Friendship is that is professed, the Treachery that doth accompany it is the more to be abhorred, and deserves the blacker Character. What then can'st thou expect that God will say to thee, or how dost thou think he will proceed against thee, that callest thy self a Christian, and restest in thy Profession, and makest thy boast of God, and knowest his Will, and approvest the things that are most excellent, being instructed out of the Gospel, Rom. 2.17, 18. And yet the love of Christ constraineth thee not to Repentance, Humility, and the Practice of those Holy Pre∣cepts that he hath given thee; the warm Re∣membrance of his Compassion toward thee, doth not teach to order thy Conversation to the credit of the Gospel. VVhat a Salutation dost thou expect, when thou comest before the presence of his Glory, and standest among his Friends; if he call thee, as thou callest thy self, and say, Friend how camest thou in hither? thou wilt but tremble the more at such a word, that will have such a dreadful sentence at the heels, and be accompa∣nied with such a terrible doom, as shall make thee to abhor a friend to all eternity, that deals so like an Enemy. O consider this thou that forgetest God, and yet hast bound thy self so fast by Vow, Covenant, Oath and Profession, to remember him. If those that take pains to imprint him upon their hearts day by day, by a fresh Remembrance of his amazing Goodness, shall scarce be saved, where shall such a false, perfidious, perjur'd Hy∣pocrite as thou appear? Or how wilt thou be able to stand in Judgment? Psal. 1.5. God will not

be mocked, neither can he be deceived; he ex∣pecteth thy service, and it is due to him, whether he have or have not thy consent. But when thou dost acknowledge what thou art indebted to him, and hast vowed hearty Subjection and Obedience to him, and bound thy self by all the fore-men∣tioned Bonds, thou canst not but see thy sin in forgetting him so well, and rise higher, and bring a more heinous guilt upon thee.

I have done with the aggravation of this sins, and shew'd the heinousness of it, in that it is a sin against The highest Obligations

• 1. On God's part.
• 2. On Ours.

I come now to shew the danger of this sin.

VVhich will appear in the woful effects that tread upon it and follow after it. In that, This Sin is apt to produce

• 1. The worst of Sins
• 2. The worst of Judgments

On us.

1. First, This sin is apt to lead the way to all ungodliness; and to multiply into all sin and ab∣surdity whatsoever. There's no Practice so mon∣strous and unnatural, none so base and sordid, none so filthy and disgraceful, but he that forgets God is in the road way to, and may commit; nay, if the VVind serve, and Tyde run that way, I mean if the Temptations to it be strong, and God do not restrain him, he will certainly com∣mit;

For where God is not uppermost, as he can∣not be there where he is not remembered: These, The Lust of the Flesh, the Lust of the Eye, and the Pride of Life, will get the upper hand, and animate that wretched Heart wherein they dwell, to all filthy, sordid, and monstrous practices, you can imagine or think upon. I do not say that they do all (de facto) actually prevail, where God is forgotten, much less do I say that these three sins multiply into all that litter of other de∣pending sins, as have their life and maintenance from these. But only this I say, that where God is not worthily Remembered, there one or more of these sins have dominion, and all may take their turns, and so turn that Man into a very Devil in Humane Shape. For what is there to stop the raging power of Lust and Concupisence, and controul the fury of inordinate Passions, if you take away this bridle, and there be none or very little awe and reverence of God upon the Heart. If you say that Reason may curb and keep in a Carnal Fleshly Heart from all notable ••ccess and Inordinancy? I answer, That since the Fall, Reason is not able to stand against the Flesh, hav∣ing lost its strength by the loss of Gods Image, un∣less it be where it is assisted by the common Grace of God. For Mans end being here below and not above, Flesh, with its affections, must needs be the leading part, and Reason must needs lie still and sleep, whilst Sense is domineering, or else strike in with the Flesh, and become a servant to its Lusts. For a Man can rise no higher than his end, no more than the VVater can above the Spring Head: God being cast off, something must

supply his room. Man will not be at rest till he hath a happiness seeming or real; and therefore since he hath renounced God which is real, he must needs chuse Creatures which are but so in ap∣pearance; since he hath forsaken the Fountain, he must have recourse to the Cistern; since he will not build upon the Rock he must build upon the Sand, and have his Hope and Foundation in the Dust; and having once made Flesh his Confidence, he will rather fight against God, and all that op∣poseth him than be driven from his hold. VVhat a Man takes for his happiness he will hold it as his very Life and Being, and as soon part with the one as with the other. VVhat sin will a Man stick at to wind himself into a faster possession of what he thinks to be his happiness? and hav∣ing thrown God out of his Memory, he will quickly decay in his Heart and Affections. And when there is little or no fear or love of him, what should perswade a man to refuse the tem∣pting pleasures of sin? Neither will he take that for a sin in which he is practically perswaded his happiness doth consist. Hence it is that the vilest and most shameful sinners; when once they have wip'd out the Memory of Godout of their Hearts, which at last they attain to, through frequent and customary delight in those brutish Pleasures, they verily think at last that they are no sins, and will plead for the worst of them. I know that many do not, neither can they arrive to such a height of wickedness, because God will not permit them▪ neither can they get all awe and sear of him out of their Hearts; but this is no thanks to them neither doth it disprove what I said before

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(1.) That forgetfulness of God, is apt in its own nature, unless it be curbed by Providence, to lead into all wickedness whatsoever, even the highest degree of it. Balaam will attempt for the love of Honour and Riches, to serve the King of the Moabites wicked purpose, and to curse the People of God, if an Angel with a drawn Sword in his hand, do not stand in his way, and hinder the ex∣ecution of his wicked intent. So wicked Persons, that have no true Remembrance of God, will com∣mit any wickedness, that seems necessary to com∣pass what they have set their hearts upon, and will not give over till Providence crosseth them, and will not let them bring their Device to pass. If Honour be the end of any Person that forgets God, he will not stick at any sin that will but pro∣mote his end and serve this Lust. If Rule and Power be the thing that a Man hath set up for his Idol, he will take any way rather than miss that which will be ever in his thought and remem∣brance, either actually or virtually, because it hath gotten into his heart. As we cannot remem∣ber those things that we do not love and reverence, so we cannot but remember what we do reverence and love. You see then how dangerous it is to forget God; such a one will remember something else, that will betray him to all base and wicked Practices, that will bring him under the power of the Devil, who ruleth in the Children of Dis∣obedience, and bring upon him the wrath of God, which cometh upon the Children of Disobe∣dience.

I might here shew you how this Sin is the breach of the great and most fundamental Command∣ment,

as our Saviour calls it, Mark 12.30. Thou shalt love the Lord thy God with all thy heart, and with all thy Soul, and with all thy Strength. This is the first Commandment; for he that doth not remember him cannot do this; and where there is no true subjection of the Soul to God, implied in this Commandment, there can be no true O∣bedience implied in any of the other Commands. And therefore he that is guilty of breaking this, is prepared for the breach of all the other, be∣cause they are animated by this, and have their obliging power and authority from it. You see then the danger of this sin, if then thou darest let God slip out of thy mind, thou knowest not what will succeed and enter in his room, nor what wickedness thou mayst commit; for thou art tumbling down hill and canst never stop, by any inward power of thine own, unless Providence lay an impediment before thee, and hinder thee coming to the bottom (that is, I mean, to the top of all impiety.)

2. Secondly, If thou forget God he will cast thee out of his Remembrance, and make thee to know the sin which thou hast committed by the Punishment that is inflicted, Psal. 9.16. Then the Lord will be known by the Judgment that he ex∣ecuteth. As thou shutest thine Eyes against him now, and will not remember him in the Pride of thy Heart, so he will not remember thee in thy distress, and in the day of the anguish of thy heart; yea, though thou criest to him with impor∣tunity, he will shut his Ears, God hath spoken and he will make it good. When you spread forth your hands I will bide mine Eyes from you; yea, when you

make many Prayers I will not hear, Esay 1.15. And canst thou be content to be forgotten of God, when Reproach hath broken thy heart, and thou art full of heaviness; and when thou lookest about thee for some to take pity, and there is none; and for Com∣forters and thou canst find none? Psal. 69.20. When thy Flesh faileth thee, and thy Heart also, canst thou be content that God should also fail thee? Psal. 73.26. When thy Mirth and Pleasure are fled away from thee, and thou hast nothing but Gall to eat, when thou shalt thirst and have nothing but Vinegar for thy drink, Psal. 69.21. Canst thou be content to have this dreg put into thy Cup, and to have no God to remember thee? When thy Friends fail thee, and thy nearest Comforts deal deceitfully with thee, as a Brook deceiveth the thirsty Tra∣veller (in those hot Countreys where Water was scarce) that repairs to it for Refreshment, and when he came behold it is dried up, Job 6.15. What a cutting thought will it be to thee, if God forget thee also? Nay, to come a little nearer to thee, what wilt thou do when thou walkest through the valley of the shadow of death? Psal. 23.4. When the pains of Hell take hold on thee, and the sorrows of the Grave compass thee about? How wilt thou be comforted if the Lord fly from thee, and thy cry will not be suffered to come into his Ears? Psal. 18.4, 5, 6. Canst thou be content to be forgotten for ever, when the Righ∣teous shall be had in everlasting Remembrance? Psal. 112.6. Surely thy Spirit will be over∣whelmed within thee, and thy Heart within thee will be filled with Desolation and Astonishment, Psal. 143.4. Alas! alas! thou canst scarce bear

it: If a Father, a Husband, or Brother, or one of these thy dearest Friends, look strangely on thee. We may very well think that it went near Job, when he complained that his Kinsfolk failed him, and his familiar Friends forgot him, Job 19.14. yea, that his Breath was strange to his Wife, though he entreated her for the Childrens sake of his own Body, ver. 17. And canst thou endure to be forgotten of him that's ten thousand times a better Friend? Will it not break thy Heart when he that can only help thee, shall say, Verily he knows thee not? Mat. 25.12. Behold I cry out of wrong, saith Job, but I am not heard, I cry a loud but there is no Judgment, Job 19, 7. Whi∣ther wilt thou go for help, when this shall be thy case, and it shall be truly said, there is no help for him in his God; when he who is the God of Sal∣vation shall not hear thee, Psal. 68.20. Thou shalt surely speed as the forgetters of God have always done; they cried but there was none to save them, even unto the Lord, but he answered them not, Psal. 18.41. Not unlikely, but thou canst hold up thy Heart, and keep thy Heart who••e, and abate nothing of thy confidence, when God hideth himself, whilst thou art warm in outward Prosperity, and there is no want of these outward Comforts; as with a Sword in thy Bones it woundeth thee not, though it be said unto thee, where is now thy God, Psal. 42 10. Thou canst pray unto God, it may be (if thy forgetfulness of God hath not put thee past that duty) or rather put up a few lifeless words instead of Prayer, and never look as David did, Psal. 5.3. nor care whether he send down any Prayers, yea, or not,

whilst thy Breasts are full of Milk, and thy Bones are moistened with Marrow, Job 21.24. And thou hast full measure of temporal Comforts. Thou canst lay thee down in Peace and rest, and sleep quietly; if the Lord make thee to dwell safely and plentifully in this World, though thou knowest not whether he remember or forget thy Soul, Psal 4.8. But when the fire of thy Hearth is gone out, and sin hath kindled a fire in thy Heart and Conscience, then thou wilt cry out bitterly to God, whom thou canst so easily forget, Where∣fore hidest thou thy Face, and countest me for thine Enemy, Job 13.24. It may be whilst thou art surrounded with outward mercies, and hast a spring tide of these present comforts, and the stream run full, and waters of a full cup are wrung to thee, Psal. 73.10. When our Gar••ners are full of all manner of store, Psal. 144. ver. 13. and we have the priviledge of outward cummunion with God also, we are content with the want and absence of God, and the sense of his sweetest Love, and with a negligent heartless service of him, if not a total neglect: And the World hath had our Hearts, when we have put off God with words and wishes, and a few confessions that come not from the Heart, nor tend to any consi∣derable Reformation. But when the things that our Souls lust after shall be snatched away, and all our dear enjoyments which we have sinfully prefered before God are gone; when Creatures shall refuse to give out their Comforts any longer, and our darling Delights, which lie in our Bo∣soms (and are to us as Children are to doting Parents) are gone, and we shall want also the

outward Ordinances, which serve to keep us in a deluding peace; when Hophni and Phineas are slain, I mean our sweetest Comforts, and the Ark of God also is removed, and the Glory de∣parted from us, 1 Sam. 4.11, 21. Our Hearts that are so backward to feel now, will then break and be overwhelmed; then we shall better under∣stand what it is both to forget and to be forgotten of God. It's the comfort of one that remembereth God above his chief joy, Psal. 137.6. and worth a World, that though the publick Calamities be never so dreadful, and a thousand fall at his Side, yea, ten thousand at his right Hand, yet God re∣membereth him; and though personal miseries multiply upon him, and he hath neither comfort nor taste to relish it through want of health; if he can say unto men I am poor and needy, yet the Lord thinketh on me; and unto God, Thou art my help and deliverer, make no long tarrying, O my God, Psal. ••••.17. If he hath true ground to say, As for me thou upholdest me in mine inte∣grity, and wilt set me before thy Face for ever, Psal. 41.12. But it is the heart-break of one that hath forgotten God, that distress is come upon him, and God remembers him not. Such a case was Saul in when he went to a Witch to raise up Sa∣muel, that he might consult a little with him; and when she had brought up Samuel to him, Samuel said to Saul, Why hast thou disquieted me to bring me up? It would make a mans heart ake to hear his doleful reply; And Saul answered, I am sore distressed, for the Philistines make War against me, and God is departed from me, and answereth me no more, 1 Sam. 28.15. This is another woful

effect and consequent of this sin; those that cast God out of their Remembrance, God will forget them.

But stay, this is not all, for,

3. Thirdly, As he will forget their Persons, so he will remember their sins; Amos 8.7. The Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works; speaking of the forgetful Israelites. If God would forget them wholly, and neither remember their Per∣sons nor Actions, their misery would not be so fearful as now it is. But this will be an intolera∣ble thought to them, that as God, when he is marking out his Servants for Deliverance and Sal∣vation, he will pass them by; so when he is bring∣ing the most horrible Calamity upon the World, I mean at Death and Judgment (if not before, he will be sure not to pass them by) It's sad tidings to them that they must be forgotten in the day of their distress, but worse in their account and esteem, that when the Lord maketh inquisi∣tion for sin, he will certainly remember them, Psal. 9.12. Then they shall pay dear for all their former forgetfulness of God, and their damnable inadvertency to his Word and Works. As it is a fearful thing to fall out of the rewarding hands of God, and to be forsaken and forgotten, so it is more dreadful to fall into the revenging hand of God, and to be so remembered. For as God is the best and most desirable Friend, so he is the worst and most formidable Enemy, and both these ways thou shalt rue thy contempt and forgetful∣ness of him. Thou shalt want him as thy friend when thou hast the greatest need, and have him

as thine Enemy when thou art most afraid. Then thou wilt say in vain, as Balak said to Balaam, Num. 23.25. Neither curse us at all, nor bless us at all. But as he will with-hold his Blessing from them, when those that are mindful of him here shall have it to the full. So he will pronounce a Curse upon them, which they shall never claw off, Mat. 25.41. Depart ye cursed into everlast∣ing fire prepared for the Devil and his Angels. As there is none that hath a Heart like him, when he is shewing pity and compassion to his penitent humble servants, that are ever mindful of him; so there is none that hath a Hand like him, when he will render vengeance to those that do forget him, and plague those that hate him. He hath yet left it to thy choice, whether thou wilt seek him in good earnest as one that prizeth his Love, and valueth his Spirit above all things; or whether thou wilt more highly respect and value any thing else (for what hath thine highest respect, will be remembred by thee when all other things are forgotten.) But he hath not left it to thy choice whether he shall abhor thee, yea, or not, or whether he shall recompence thy wickedness upon thine own head or not, if thou be found guilty; but will certainly lead thee forth with the workers of iniquity, and make thee know what it is to use thy memory for no higher matters than the World, and to put God to remember thee by forgetting him; and this will cure the wicked Lethargy and Stupidity of thy Soul, and make thee to remember him against thy will, even to all eternity; forget him then if thon canst, as an angry and revenging Judge, when thou wilt not remember

him now as a most gracious and compassionate Redeemer.

And thus I have given some imperfect sight of the heinousness and danger of this sin.

Whereby it is evident what a madness, as well as wickedness it is to be guilty of this sin; and herein I might more convincingly shew the danger of this sin, and by consequence the folly and mad∣ness of those that do not remember him above their chief joy, by giving them a fuller descrip∣tion, Of the

• 1. Fearfulness of Gods Anger that will break out against the forgetters of him; and so,
• 2. Unavoidableness of Gods Anger that will break out against the forgetters of him; and so,

They that undervalue and therefore forget God;

They forget themselves, and undervalue their own welfare and security.

But I pass this for present and proceed to the next Use.

2. Ʋse. Examination.

Which may serve for tryal to discover whether we have had, or still have any fellowship in this provoking sin. And here I shall trouble you with marks and discoveries meerly probable, but give you such as are inseparable from the sin we are searching for, or rather reciprocal with it. Reci∣procal signs I call those that are conversible with the thing they are the signs of. (1.) Wheresoe∣ver there is this Symtom, there is this Disease; and

where there is this Disease, there is this Symtom. Wheresoever there are these marks there is for∣getfulness of God, and wheresoever there is for∣getfulness of God, it is accompanied with these marks. If I should mention no more than what are contained in the Answer to the second Que∣stion. viz. Who they are that forget God, it were enough they that have not a competent know∣ledge of the Remembrance of the great Perfecti∣ons of God, and the Relations that he stands in to them. I mean, that he is 1. Their Creator. 2. Their absolute Lord and Governour, whom they have the highest motives to obey. 3. That he is their Judge that must pass the Sentence of everlasting Happiness or Misery on them ere long. 4. That he that is thus related to them is Omni∣scient, and nothing they can think or do can e∣scape his Eye. 5. That he is their Happiness, without whose Favour and inward Grace they can never be at rest.

2. They that have not a competent knowledge of their own frequent and great necessities.

3. They that have not a competent knowledge and Remembrance of his Word. 1. As it is his Word. (1.) Of Divine Authority, and therefore worthy of the greatest Reverence and Study. 2. As it contains in it matters of deepest importance to them. 3. And of certain and near accomplishment.

4. They that do not competently understand and consider his works.

By competent I mean such a degree and mea∣sure of knowledge and consideration of these, as doth 1. Turn their hearts from all Creatures to

God, and enable them deliberately and resolvedly to chuse him for their happiness, which they can never do without a sufficient or competent knowledge of these; and which they will do if they have a sufficient knowledge and remembrance of these. 2. And turn their hearts to Christ, as the principal means to bring them to this hap∣piness, by his Laws directively, and by his Spi∣rit effectively. This I mean by competent, that which is sufficient to these ends.

Now what degree and measure of knowledge and consideration it is that's thus competent, it's not possible to define, because it is not in all alike; with some a lower degree and measure of this knowledge and consideration will make this charge, others need a higher measure, having stiffer Cor∣ruptions to overcome. And as the same propor∣tion of strength will not ••evate a stone of an hun∣dred pounds weight from the Earth, which will one of twenty or forty. So the same Grace will not turn a Heart that hath stronger Affections to the Earth, which will effectually convert one that hath weaker, and hath not so strong a bias, weight and inclination to fasten it to the World.

He that hath one of these marks hath all, and he that is guilty of these is forgetful of God. So that by these you may acquit or condemn your selves.

These marks alone, I say, were sufficient to de∣tect the sin, if I should mention no other; but yet I shall add two other, which will discover the sin both negatively and affirmatively, that is, prove us guilty or not guilty of this sin, according as we are, or are not guilty of them.

First, They that have not a higher and greater love to God than to any other thing else, are guilty and forgetters of him. The reason is, be∣cause what we love we remember, and what we love best we remember most. And on the con∣trary, what we do not love and care for we for∣get; and the less we care for it the more we do forget it. Art thou one therefore that lovest God above all, than he will have the highest place in thy Remembrance. I do not say he will be thought on as often as any thing else, because God hath laid such duty upon most of us that requireth more frequent Thoughts of other things than of him; but yet our thoughts of him will be frequent, and though they be fewer than our thoughts of other things, yet whatsoever their number be, they will more command the Affections and Actions than all other thoughts whatsoever, or else we shall come under the dreadful guilt of forgetfulness of God.

Secondly, Thou art a forgetter of God, if any one sin do habitually prevail in thee, and do lead thee captive for the most part, because this will extinguish the love of God in thee, and conse∣quently all worthy Remembrance of him. Art thou one therefore that allowest thy self in any one sin? then thou art a forgetter of God; or if thou dost not trouble thy self with such thoughts, nor dost much matter what prevails, rather any thing than puzzle thy self with reflections on thy self; thou forgettest thy self, and therefore must needs forget God. For the knowledge of thy own necessities, of which sin is the greatest, is one ne∣cessary requisite to the due Remembrance of God.

But I intend not to insist on these.

Lastly, As I implied before, if thou hast a wor∣thy Remembrance of God, thou dost competently understand and consider the ordinary works of God. So I say now, Thou wilt much more re∣verence and observe the extraordinary works of his Hand, and applaud his Justice when his Judge∣ments are more signal. The reason is, because these are more apt to provoke consideration, which is ready to sleep when things run on in a constant course and order. And therefore who is it that makes any matter of a River that runs on a constant stream or course? But if it stop with∣out any visible cause, all the Town and Coun∣trey comes to behold it. Who regards the Sun, Moon and Stars, that are obvious to our daily Eye? Or the orderly site and motion of them? They are but few; but if there appear two Suns or two Moons, or a Star extraordinary, never seen before, what running and gazing every where; and they that will scarce step out of doors to behold an ordinary Star, will break their Sleep and lose their Rest, and venture their Health to see a dreadful Comet or Blazing star. The like may be said for the motion of them who minds the daily rising and setting of the Sun? But if it should stand stand still a day, or go back∣ward ten degrees, as it did in the days of Joshua and Hezekiah, Joshua 10.13. 2 Kings 20.11. Who would not take notice? God will not be slighted in his ordinary daily works; but when he doth a Miracle, or a strange and unusual Work,

he calls for a more special attention and reverent observation. It's sinful not to go on and not to lift up an Eye and acknowledge God and observe his VVisdom and Power in his common Provi∣dences; but it's wicked stupidity not to stop and consider Providences that rarely come to pass and seldom fall out. Doth not every extraordinary act of Justice call out and say? Come behold and see what Desolations he hath wrought in the Earth, Psal. 46.8. VVhen he is shaking a Nation by VVar, and overturning the Glory of it; or when scourging a Nation with Pestilence or Famine, he doth in effect say, Be still and know that I am God, I will be exalted amongst them, I will be glo∣rified in them, or on them, Psal. 46.10. Justice is one of his essential Perfections, and when that is cleared and sin made odious, by remarkable pe∣nalty, and the devouring evils that it ushers in, then God is acknowledged and glorified.

And when this is done by the voluntary act of those that feel the hand, it's an act of terrible affrighting Justice in the beginning, but glorious, wonderful, and most endearing mercy in the end. The Lord is now throwing us by heaps into the place of forgetfulness, because we have so re∣markably forgotten him; Who hath fed us with the finest of the VVheat and Honey out of the Rock, Psal. 81.14. I mean with the blessings of Heaven and Earth, and doth he not expect that we should be silent and meditate terror; Esay 33.18. And applaud his Justice and Holiness, and that our Bowels should more yearn over the di∣stressed cause and interest of Holiness, which our sin hath injured, than the Carcases of our dearest

Friends, that fall like Dung upon the Earth. It is most certainly true, that every honest faithful heart, that's sincerely dedicated unto God, and which God will own hereafter, that he is more heartily troubled in his deliberate thoughts, for the wrong sin hath done to God, than for the saddest calamity it brings upon men. VVhat man that hath the love of God and Holiness predomi∣nant in his Heart, that can particularly think of the sins of this Nation and the City, which is the chief Theatre of this present Judgment, the A∣theism, gross and open Prophaneness, perfidious Hipocrisie, shameful Ingratitude, beastly Filthi∣ness, Contempt both of Mercy and Judgment, Pride of both sorts, Spirit and Flesh, Luxury, Injustice and Oppression; and with what a pub∣lick impudent Face they are committed, and that after such Obligations so fresh before our Eyes. VVhat true Child of God can consider this and not cry out in some true sense of Gods disho∣nour? My Bowels, my Bowels, I am pained at the very Heart, my Heart maketh a noise within me, Jer. 4.19. And though he doth compassionate the suffering Nation, and those in particular that feel this severity, yet consideration forceth him to say from his Soul, Thy way and thy doings have procured these things unto thee, for thy wickedness is bitter, it reacheth to the very Heart, Jer. 4.18. VVe have liv'd under excellent light and means in a Nation, where our dearest Saviour hath been made known this 1600 years (1.) Almost from his very Passion, and we have liv'd under a pro∣fession of Faith, and have acknowledged our high engagement to love and obedience of our Re∣deemer.

How frequent have the obliging names of Saviour and Redeemer been in our Mouths? and our Lips have droped free Grace and Mercy, like the Honey-comb, and our words to him have been smoother than Oyl; and yet what could we have done more wickedly than we have done, if we had no Faith at all? If we had been meer Heathens, and looked for no other Life? and if we had no fear of Judgment? Nay, have we stuck at those sins that Turks and Heathens do abhor? It's a true, though a shameful con∣fession. And now shall we pity a suffering, and not abhor a sinful People? Hath the Lord broke in upon us before many a fair warning; we have had ubera many times, before we have felt verbera; we have had lightning before thunder. Are not all these Examples that he hath set before us, both in sacred and prophane Writ, so many Warning-pieces shot off to prevent the approach∣ing Enemy? Doth he not say to us, by his Word, as he did to the Rebellious Jews, Jer. 7.12. Go ye now unto Shiloe, where I set my Name at the first, and see what I did to it for the wickedness of my People Israel. Go ye to the City and Temple of Jerusalem, and see what I have done for the wick∣edness thereof. Go ye to Sodom, to the old World, see how their sins have found them out. Consult the several Nations, to which the Prophets pro∣nounced their several burdens, and see how they have sped for their Iniquities. Cast thine Eye upon Greece, and other parts of Christendom, upon whom the Lord hath let in the overflowing Scourge; the barbarous Turk for their kicking at his Sacrificies, and negligence in his Worship.

Look upon Germany, where the Lord made such fearful Desolation; time not yet out of mind. Remember the late unnatural War and Blood∣shed in our own Nation; how it emptied the Nation, plagued the Inhabitants; for wicked∣edness burneth as the fire; it shall devour the Bryers and Thorns, Esay 9.18. How long hath the Lord waited on us, expecting fruit, look∣ing for Reformation. Think not that the Lord dealeth hardly; charge him not foolishly if he call for the Sicle, for the Harvest is ripe, the Presses are full, the Fats overflow, for our Ini∣quities are risen high, Joel 3.13. What could the Lord have done more for us in a way of mercy than he hath done, and therefore no wonder that Judgment follow us! Thus if thou hast a worthy Remembrance of God, thou wilt consider his more remarkable Providences, and plead the cause of his Justice, in the present sad condition into which sin hath brought us.

Ʋse. Exhortation.

If then it be such a sin to forget God, as there hath been proof enough it is, then let this stir us up to more frequent thoughts of God, and to a more worthy Remembrance of him. What such a Remembrance doth import I think I need not waste time to shew, since it is op∣posed to forgetfulness; and contraries do disco∣ver each other; by these two known and obvi∣ous Rules, 1. Contraries in or about the same Subject, and the subject of the one is neither larger nor scanter than the other (e. g.) Sight

and Blindness are about the Eye. The same Air is the Subject both of Light and Darkness, and Vertue and Vice are subjected in the same Soul, though not at the same time. 2. Though Con∣traries are about the same Subject, yet they have contrary Affections (e. g.) If Vertue be lovely, Vice is Odious. If Light discovers all things, than Darkness covers all things. Since therefore, 1. As I said, Forgetfulness is not an act of the Memory only, so neither is Remem∣brance. And 2. As every degree of Remembrance doth not acquit a Man from the odious guilt of Forgetfulness, so neither is every degree of For∣getfulness inconsistent with this Remembrance. If God have the Soveraignty and Preheminence in thy Heart, he will accept it, otherwise it is not a Remembrance worthy of him. I need say no more, for if we know what it is to forget God, we cannot but know what is to Remember him. If we know who they are that forget God, we must needs know who they are that Remember him. But least what hath been spoken should not be so Remembered and set together, I shall only give a short draught of the Duty, or rather bring it fresh to your Remembrance, that you may know whether the Exhortation tendeth, and not be excited to you know not what.

In a word therefore,

This Remembrance of God, implies such fre∣quent and worthy thoughts of God, as command the Affections of our Hearts, and the Actions of our Lives, more than any thing else besides.

And is it not pity that the Heart of Man should be so backward to this duty, and so hardly prompted to such a sightly and becoming work; and that all that can be spoke to recommend this duty, and to spur up to this Remembrance, un∣less God set it home, is like to be at best, but like the beating or cutting the Air, which seems to receive a wound, but it presently closeth a∣gain, and no abiding impression is left behind. Alas! alas! that we should stuff our Hearts with Feathers, and think upon vanity and never tire; and that the bias of our Souls should be quite a∣nother way than towards God! That he that should be our sweetest Meditation is so great a stranger to us! How seldom do we erect a thought to him, or think on him with pleasure and delight! We can even lose our selves in vain and earthly thoughts, and think on nothing else almost from morning to night! But he that is our support all the day long, is ever about our Paths and about our Bed, for our defence and safety, hath a poor little share in our Thoughts and Affections. Art thou not fully satisfied that he is to be loved with all thy Heart and Soul, and Strength, and that he is worthy of Love and Obedience, and a thou∣sand fold more than thou art able to give? The excellency of his Nature and Goodness unto thee must needs ex••ort this confession. How can we

better employ our Thoughts, than upon him that gave us our Thinking Faculty? To what better purpose canst thou use thy Reason, than to fetch something from every Object that is presented to thee, to put thee in mind of God? Every thing is big with Instruction, and proffers its help to bring thee nearer unto God, if thou wilt be taught. Thou canst take no better course to ad∣vance thy self than to advance him in thy thoughts. Thou canst make no better use of Creatures, than to make them a means to bring God and thy Heart together. To the Heavens and to the Earth, and to all that is in them, and if they teach thee not this Lesson, it is because they are Traytors and not Creatures; but the fault is thine and not theirs. Thou canst not make a better use of Scripture than to imprint God deeper in thy Re∣membrance. To the Laws and to the Testimonies, if they teach thee not thus much, it is because thou wilt not learn, and there is no light in thee, Esay 8.20. As thou lovest thy self and thine own welfare, make thine advantage of every thing, to promote him higher in thy Mind and Heart. Since thou hast so much Instruction round about thee to bring God to thy Remembrance, and such a light both in Nature and in Scripture to discover it, and such Assistance to fetch it in by Meditation into thine Understanding and Affections, and such opportunities to learn what is thus suggested, and when there is such sweetness in the very act of Learning, and the benefits that directly flow from thence are so incomparable, the final reward so unspeakable; refuse not to apply thy Heart to the highest Wisdom! All other thoughts that are

not subordinate to this Remembrance, have a greater or lesser tendency to discontent and vexa∣tion; but these are the only comforting and re∣viving Meditations. If thou dost not forget thy self thou wilt remember him. If thou dost not forget thy later end, thou wilt remember him. If thou wilt but remember the days of Anguish and Trouble that are coming on thee, thou wilt remember him. Thou wilt then say, be not far from me when trouble is near and there is none to help. O let him not be far from thee now, keep him in the midst of thy Heart, renew thy thoughts of him as thou sittest in thy House, as thou walkest by the way, as thou liest down, and as thou risest up, Deut. 6.8. Imagine thou seest him in his Word. Suppose that thou beholdest him in his Works; think thou hast a taste of him, whilst thou art feeding thy self, and refreshing thy Body with its daily Food and Sustenance. For thou livest not by Bread alone, nor by such dead things as these, but by the Word and Blessing of God, that only can give thee life, Deut. 8.3. Matth. 4.3. Oh how much doth man undervalue himself, whilst he remembers not whose Coin he is, and whose Stamp he bears! He turns the fairest Gold into a Coun∣ter, and uncoins himself, and can never understand his own worth if he leave God out of his thoughts. If thou wouldst think of thy own reasonable na∣ture, and put that question to thy self, which was maliciously put to our Saviour by the Pharise••s and some of Herod's Disciples, Mark 12.16. Whose is this Image and Superscription. And this would bring God to thy Remembrance, that hath fear∣fully made thee, Psal. 139.14. Thou art Brass

indeed, if thou canst impute such a stamp as this to any other cause, and give away this Divine Royalty as thou dost, if thou forget the Mint out of which thou camest, and where thou wast stamped; if thou remembrest any thing, or hast any kindness or respect for thy own Soul, acquaint thy self with God, remember him and be at peace, Job 22 21.

To provoke to this Duty, besides what hath been already hinted, I shall only suggest thus much further by way of Interrogation.

First, Doth God remember thee every hour, and canst thou make shift for all that not to re∣member him? If thou didst not need the Hea∣vens that hang over thy Head, nor the Earth that hangeth under thy Feet, nor any of those Crea∣tures that stand round about thee. If thou wouldst spare the light and influence of the Sun, and want the Air that's turned in and out at thy Nostrils, and keep in the little spark of Life, without the Meat and Drink that feedeth it every Day, and the hot Embers that cover it every Night, I mean the warm Bed and Sleep wherewith it is cherished and refreshed, or if thou couldst bid all Creatures to go and come at thy pleasure, then it were a more excusable sin not to remember God; but when it is so great a certainty that these are all the means and instruments that he hath made, and doth use to conveigh his Blessings to us, and that we can∣not live a moment without one or other of them, thou art an Atheist in Judgment or Practice if thou forget him. Thou mayst as well stand without a

Foundation, or see without Eyes, or hear without the hearing Faculty, as live without one or other of his Mercies every moment. If thou hadst no∣thing else to endear the thoughts of God to thee, and to make the Remembrance sweet, even the mercies of a meer private nature, have a mighty force to one that doth but consider them. If we do but acknowledge what we have deserved, it's no contemptible mercy, nor to be slighted, to be freed from those evils which are so many ways incident to us, and which we have so well de∣served, not to be stricken with Blindness or Deaf∣ness, not to be smitten with Distraction or Mad∣ness, not forsaken of Health and Friends, all out∣ward Comforts; not driven to pinching necessities of Hunger, Thirst, Cold, and Nakedness, as many are. These privative mercies should amplifie the goodness of our Redeemer to us, and make the thoughts of God more welcome. Not to want any Member of thy Body, nor Faculty of thy Soul, nor a very good portion of Food, Health and Friends especially, if they be Friends indeed, nor other Provision for a comfortable Life; and yet to want an Eye to look to the Fountain, nor to remember the Giver that deals with us so contrary to our deservings, is a fearful case and condition. The Church in her Captivity, when she was in the hands of cruel Tyrants and Oppressors, yet even in that condition, could find out a Not that did not a little affect his Heart with thankfulness. It is of the Lords mercies that we are not consumed, Lam. 3.22. As if she had said, we are in distress, but we might have been in Hell; we are cast down, but we might have been utterly cast off. A

Soul truly convinced of his sin and humbled, knows the value of such mercies as these. Not tormented with those acute Diseases that gives us no rest day nor night; not afflicted with the Stone or Gout, or Iliack Passion; not seized on with a hand of Judgment from Heaven; not visited with the Plague, or any other dreadful Sickness. What an Indictment made up of such Mercies, might be drawn up against one that blots God out of his Remembrance? And if mercies of this kind are such an obligation to this duty, what are the positive mercies of a whole life, yea, of a year, month, or but a day. It's hard to reckon up the kinds and sorts, unless we should insist upon meer generals, that comprehend numbers under them. Such as are Temporal, Spiritual, Personal or Relative, it's not very easie to reckon them up. The comforts of Life, Health to those that have it, Estate, Name, mercies of Food and Rayment, Friends, House, Recreation, Protection; but the particulars under these who can recite? Our relative mercies how various? Never a one relation but would puzzle our thoughts to muster up the mercies thereof, and give in the particulars; the good we do them, the good we receive of them, every sight of them, every enjoyment of their company, discourse, love to us, our love to them. In a word, All our comforts are theirs, and theirs reciprocally ours, and so each have the mercies twice over. See now whether we have brought the matter, and in what a wood we have lost our selves in. Thus it is if we count but for a day, but if we go further and reckon for the month or year, we shall find

no end. Who can count the Dust of Jacob? Num. 23.10. or sum up the mercies he doth re∣ceive, which are like the Dust of the Earth; not for smalness, but for multitude. David observes them to come by whole loads, Psal. 68.19. Bles∣sed be the Lord who daily loadeth us with his Benefits. But our Spiritual Miseries are yet more, because they contain all our Temporals, so far as they refer to a Spiritual end, and how many more who can tell? How many mercies concur in our Redemption, Vocation, Justification, Sanctifi∣cation? How many considerations may be fetch'd from the Author, from the meritorious cause, from the persons that do receive, from the instru∣ments that do convey them, from the frequency and reiteration of the particulars; and from other circumstances of time and place, which would swell our Accounts beyond all possibility of Nu∣meration? This is the first motive, the infinite mercies we receive should prompt us to, this Re∣memembrance.

Secondly, Wouldst thou have God remember thee with compassion in thy greatest necessities, then remember him with affection now? It may be there are fearful days coming upon some of us, before our final departure and solemn appearance, before the Judge of all the World. What though the Cloud that hangs over this Nation be but the bigness of a mans hand, it may quickly grow big∣ger and blacker till it cover the face of the whole Heaven, and bring down a storm of heavier mi∣sery upon those that have escaped Judgment hi∣therto. There is nothing can fense a man from all possible Fears and Terrors if God forget us.

Wouldst thou not be afraid of evil tidings, nor faint when the iniquities of thy heels compass thee about? Wouldst thou not be confounded in the day of adversity, when the Heaven frowns, the Sea roars, Esay 24.20. And the Earth shall reel to and fro and stagger like a drunken man, when the world shall be overturned, and the transgression thereof shall be heavy on it, and the hearts of wicked men shall fail them for fear. Then keep alive such remembrance of him, as hath been hitherto commended. Then come what will, nothing shall drive thee to despe∣ration, for the Lord God shall be thy confidence and with-hold thine heart from sinking, Prov. 3.26. as well as thy foot from being taken. This a great Cardinal in this Nation, understood when it was too late; and therefore when a Messenger from Henry 8. brought him the tidings of his doom, and was sent to bring him away to Execution, he piti∣fully complained, That if he had served God as faithfully as he had endeavoured to serve his Master, he had never met with such a reward. As it is the top stone, and the perfection of misery to be blotted out of Gods Remembrance, so it is a hap∣piness worth a World to be Remembred by him. This supported David many a time, when he was in miserable distress, and brought to the greatest streights, when Friends forsook him, Enemies threatned him; Saul hunted him like a Patridge about the Mountains, and he was forced to flee from before his Face, and to take Shelter amongst the Philistines, whose Champion he had slain, and from whom he had little reason to expect any succour; and whilst he liv'd in banishment at Ziglag, even that was suddenly surprized by the

Amalekites, and burnt with Fire, and his Wives and Friends were taken away Captives; and the People that were his only Guard, being provoked, spake of stoning him. But though all this had been enough to have broken the heart of another man, not acquainted with David's refuge, yet see how David bore up and supported himself, 1 Sam. 30.6. And David was greatly distressed, for the People spake of stoning him, because the Soul of all the People was grieved, every Man for his Sons and for his Daughters. But David encouraged himself in the Lord his God. This helped Hezekiah to digest the proud message of the King of Assyria, and to spread the railing Letter before him, who he knew could put a Hook into Sennacherib's Nose, and turn him back, or else defend him against that Army that were grown so insolent by their Victories, 2 Chron. 32. And God remembred him, verse 21, 22. Yea, when Esaiah was sent to him to bid him put his House in order and prepare for death, it was Ar∣mour of Proof to him against the terror of death, that he could say, Remember now, O Lord, I be∣seech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight; which he could ne'r have done if God had not been highest in his Remembrance, Esay 38.3. If thou beest one that canst drive out the thoughts of God in thy youthful, healthful, and more comfortable days, expect not that he should remember thee in distress. If whilst thou art surrounded with his mercies, thou wilt forget that he is gracious to thee; when thou art be set with misery and affliction, he will forget to be gracious to thee. Be wise now therefore, and

take in these thoughts, as thou takest in the Air every day, and other comforts which he sendeth thee, and lay them up as thy greatest treasure. These will sweeten the sowrest Cup, and gild over the bitterest Pill, and God will certainly remember thee, if not to take away the evil, yet take out the sting. Ahasuerus may forget Mor∣decai, and the Butler may be unmindful of Joseph, and the preserved City may not remember the poor man that saved it; but God will not forget those that remember him. He will be thy refuge and strength, and a very present help in the time of trouble; Psal. 46.1. And then thou needst not fear, though the Earth be removed, and the Mountains be carried into the midst of the Sea; though the Waters thereof roar and be troubled, though the Mountains shake with the swelling thereof, ver. 2, 3. Then though thy Flesh begins to fail thee, yet thy heart will not; or if thy Flesh should fail thee and thy Heart also, yet God would remember thee and be the strength of thy hope and thy portion for ever. Thou mayst easily foresee the day when Sickness will break thy Body, and earthly Delights will forsake thee, and Death will be inexorable and take no nay: then if thou hast cherished this Remembrance of God, thou wilt dare to lay down thy Body in the Dust, and as certainly foresee the joyful re-union of thy Soul and Body, as now thou dost their uncomfortable dissolution. Wouldst thou not then be forgotten of God, when thy Friends and all the World will forget thee? Then Remember him now. Yea, wouldst thou be content to go into the place of Forgetfulness, and to be forgot∣ten,

as a dead man out of sight? Why, all this will not discourage thee, if thou hast this remedy at hand. But on the contrary, How unprepared is the Man that forgets God, for his eternal state? How loath to leave the Twig and fall into the Ocean? With what regret and reluctancy, with what an aking, trembling Heart, doth he look upon Death; who can blame such a Man if he hang back, and dare not launch forth into Eternity? And therefore it's said in the Proverbs, The wicked is driven hence. How unwilling doth he bid farewel to his dear injoyments? How loath to part with the Wife out of his Bosom, the Children out of his Arms? He cannot bear such a loss. Nothing is more dreadful to such an im∣pudent man, than to look down from the mast of this Life into the ocean of Eternity. O what cold and clammy Sweats, what sa•• and dismal Representations, doth the thought of Death creat in him! As ever thou wouldst hold up thy Head in Sickness, or any other Affliction, and die with comfort and keep thy Heart whole, come what will; then keep alive this Remembrance of God.

This is the second Motive.

Thirdly, Remember God, for nothing else is worthy thy Remembrance. (1.) Such a one as I am now speaking of, there's nothing here below that's worth an act of our Understanding or Will, that's worth a Thought or an Embrace, but as they lead to a more perfect Knowledge and Union, and are a means suited to our necessity, that can∣not have any Knowledge worthy of God, with∣out

his Works; nor see him without this Glass, whereby he hath represented himself to our weak capacity. All Knowledge begins first in sense, and we should never come to understand the things that are not seen, but by those which are seen. God therefore hath made the World as a School for us, where we must be trained up, and made fit for the higher instructions of his Word; and the several Creatures are the Alphabet, where∣by we are to spell out the Nature and Perfections of God. What a shame is it then to let sense go before and no Ʋnderstanding follow after. To pore upon the Letters, and not to mind the sense and meaning of them. To exercise an act upon the visible Creatures, without a following Act by way of inference and deduction to the invisible God? What folly, to dote upon the Letters, and not to regard the meaning of them, and to lose our understanding in a maze of insignificant things that stand for nothing, if they teach not the knowledge of him that animates all things, and is the end and signification of them. What is there in Man or any other Creature, that thou shouldst make an Idol of it, and that thou shouldst set it up in thine Heart, and prostrate thine Affections to it? Is there any thing that deserves the repu∣tation of a being every way full and perfect, in which thou mayest acquiesce, but God? Yet if he have not the Remembrance I am pressing to, something else will strike in and supply his absence, and usurp thine Affections. And be it what it will besides, it is but a Reed or an Arm of Flesh that's got so high in thine esteem; and then thus saith the Lord, Cursed be the Man that trusteth in Man,

and maketh Flesh his Arm, and whose Heart de∣parteth from the Lord. For he shall be like the Heath in the Desart, and shall not see when good cometh, Jer. 17.5, 6. All-sufficiency, Immutabi∣lity, and indefectible Fidelity, are proper to God alone. It's no wonder for the Sun to set and be eclipsed, as glorious a body as it is. It's no marvel if all Creatures prove Liars, Psal. 116.11. and shew themselves untrusty and deceitful. As it is their nature to deceive, so it is our sin and folly to lean hard on them, and be deceived by them. Thou mayst as wisely expect that the Wind should always blow from the same quarter, and sit in the same corner, as that any created Being should afford thee constant help, and never shame thee. But the portion of Jacob is not like these changeable things. Our Fathers trusted in thee (saith the Prophet David) and were delivered. They hoped in thee and were not confounded, Psal. 22.4, 5. Let him that is void of understanding run to something else, and remember it with greatest pleasure, and repose his trust in a lie, and adore a silly Man that can but promote him to Riches and Honour. Mark what will be the issue, may be, when thou art just expecting the fruit of sinful trust, his Breath goeth forth, here turneth to his Earth, in that very day his thoughts perish. May I not well say therefore, Happy is he that hath the God of Jacob for his help, that remembreth the Lord his God. He that is fond of any thing here below, and setteth his Heart upon it, and suf••ereth his Affections to brood over it, is like the Patridge that setteth upon Eggs and hatcheth them not, and in the end he shall certainly prove

himself a fool, Jer. 17.11. His warm thoughts that sit upon vanity all the day long, shall never hatch and produce the thing he expected, nor any thing that will look like happiness, when his Judgment shall come to more maturity. Why then is God so seldom in thy thoughts, why art thou no more delighted in the Remembrance of him? Why doth he dwell no more in thy Meditations? Art thou willing to be deceived and labour in vain, and to lie down in frustration and disappoint∣ments? If thou couldst name any thing under Heaven that were not chargeable with a thousand Imperfections, and were not liable to the Moth and Rust. If thou couldst assure thy self that thy Friend will never prove perfidious, that thy Lovers will always bear thee the same Affection, which thou imaginest now they do. If Youth and Health, and Life, would last ten times longer than they are like to do, yet when the competi∣tion lies between God and them, it's folly and madness to prefer anything in thy Remembrance before him.

I might here single out the things that are most attractive of Mens Affections, and have indeed the highest esteem and love in a Carnal Heart, and then produce the several disparagements they are liable to, when they are compared with an immu∣table Independant, and All-sufficient Being. But then I should too much digress. And so much by way of Question, to shame us and to stir us up to so excellent and necessary Duty.

But you will say, What is the best course to get and cherish such a worthy Remembrance of God, and to feed it up to a greater degree of Strength and Perfection?

To which I answer, That there are means.

1. Proper. To beget this Remembrance where it never was.

2. To recover it where it is sensibly lost.

3. To quicken it to a greater Energy and Life where it is but weak and faint.

2. Common to them all, and have an influence upon every one of these. I shall rather chuse to insist upon the more general and common Helps and Directions, and wave the more distinct hand∣ling of the Question, lest I should be too tedi∣ous.

The Common Directions which I shall propose are, By way of

• 1 Consideration.
• 2. Exercise.

Consider therefore

• 1. What a fearful and dangerous sin it is to forget God.
• 2 What a shame it is to be unmindful of him
• 3. What are the benefits of prefering¦ing God in our Remembrance before all other things.

For the First, I have already shewed what a heinous and dangerous sin it is to forget God, from whence it may be fetch'd for our Considera∣tion. I shall give a brief Recapitulation.

Consider then, what Obligations thou sin'st against, if thou shut God out of thy Remembrance.

1. On God's part.

1. He gave thee thy Faculties to this very end.

2. And hath purposely set Heaven and Earth before thee to exercise these Faculties, and to put thee in Remembrance of him.

3. He hath sent his Son to put thee in mind of him.

4. He hath given thee his Spirit, Word, and all his Ordinances, to awake thee to remember him. Think then what Gilt, the breach of all these Obligations on Gods part will bring upon thee, if yet thou shalt forget him.

Consider what Obligations also thou sinnest a∣gainst. 2. On thy own part. Thou sinnest against 1. Thy solomn Vow. 2. Covenant. 3. Oath 4. Profession. If these particulars be taken into thy consideration, thou wilt not sure count it a venial sin to forget God, and consequently it will be a means to bring thee to the Remembrance I am directing to. Consider also, the danger as well as the guiltiness of this sin.

1. It may betray thee to all other sin and ab∣surdity.

2. It will provoke God to forget thee in a way of mercy.

3. It will cause him to Remember thee in a way of Judgment. If thon art one that dost believe and wilt consider thus much, it will prepare thee for the duty we are now upon, and be a help to a worthy Remembrance of him. For every thing that hath the nature of a motive to a practical Duty, hath the nature of a means or help to the performance of the Duty. The Reason is, be∣cause

cause it is a necessary means to any Duty, to bring the Will to a thorough Resolution. Now all mo∣tives are the most proper means ro bring the Will to such a Determination.

So much for the first thing that we are to con∣sider.

Secondly, Consider also what a shame it is to forget God, and to be unmindful of him. Hast thou no ingenuity?

1. Canst thou forget him that remembreth thee every hour?

2. Canst thou forget him in prosperity whom thou wilt remember in thy necessity?

3. Dost thou not blush to prefer empty, unsa∣tisfactory and transitory things in thy Remem∣brance before God.

But these things I have already insisted on, and therefore do but now name them as matter of our consideration, as a second sort of motives, and therefore fit means to help on this Remembrance.

Thirdly, If thou wouldst be in the number of those that exalt God above all things in their Re∣membrance, then consider what advantage will accrue to thee by such a Remembrance. I know these may be also called motives, as all means by way of consideration are. But yet they are all di∣stinct and different kinds of motives, and have their effect upon three several passions.

1. The first sort, taken from the consideration of the greatness and danger of the sin of not Re∣membring God, are rather to fright us from the sin of forgetfulness, than to draw us to the duty of Remembrance.

2. The second sort are intended to work upon

Ingenuity, where there is any, and to excite shame in those that neglect such a becoming duty

3. And the third sort, taken from the benefits and advantage of this Remembrance, are directly to excite Love and Desire, and hereby to attract the Heart to the performance of a work so bene∣ficial.

I come now therefore to propose the Benefits that will follow such a worthy Remembrance of God, as a means to this duty.

First Consider, If thou art one that Remem∣brest God with the most prizing, valuing thoughts; thou art translated from Death to Life. If St. John make the predominant love of the Brethren to be so sure an evidence of this Translation, 1 John 3.14. We know that we are passed from Death to Life, because we love the Brethren. Then much more doth the sincere love of God give us full security, that we are thus advanced. But the predominant love of God is implied in this Remembrance as the essential part of it, according to the known Rule, words of Sense and Understanding in Mo∣rallity, essentially involve Affections and Actions. (If they go alone) all moral Acts are incompleat) unless they be both in the understanding and will in the Mind and Heart. If therefore thou art one that thus remembrest God, thou hast this grand priviledge, whose name is Legion, and contains such a number under it. Death is a name of terror, and sounds dreadful to all, whose Ears it hath not stop'd, and is the sum and abridgment of all that's either hateful or fearful. And therefore all the penalty that God threatneth for the breach of

such a perfect Righteous Law, as he gave to Man, was comprized in the word Death. And if it be not enough to vindicate the Law from contempt of such as do but hear it, yet it will teach them (at least) not to despise it that feel it. And as Death is a Name pregnant with Dread and Horror; so Life is the most comfortable Sound, and carries all that's desirable in the Bowels of it. And it is put in Scripture to signifie, 1. All Happiness, 2. Perpetuity. And there∣fore it was the only Sanction that God added to his Law, by way of Remuneration, Do this and Live. Where Life is opposed to the Death that is threatned to the Transgressors. As Death therefore is comprehensive of all Misery, so Life is a complication of all Happiness. And as it is put for all Felicity, so for Perpetuity, Psal. 56.7. In his favour is Life▪ (1.) Perpetuity, as ap∣pears by the oppose•••••• in the former part of the verse. His Anger endures but a moment, that is, it's short, but in his Favour is Life (1.) It's lasting and perpetual. Now Death is of three sorts, opposed to a three fold Life, 1. Natural. 2. Moral. 3. Metaphorical. Natural Death is the privation of all sense. Death Moral is the pri∣vation of all Love in the Will to Vertue, and pro∣pension to Goodness, for want of which Love it is dead to all vertuous Life and Action, and feels no sweetness in them, because the principle of that Life is wanting. For Love is the Principium Vitae in morallibus. Love is the principle of Life in the Moral, Spiritual, or gracious Life. And as Natural Death doth not only deprive the Body of all Sense and Motion, but renders it unfit for the

Soul to dwell in and be united to, and so dissolves the union between these two. So Morally Death doth not deprive the Soul of all gracious and ver∣tuous Sense and Motion, but renders it unfit for the Spirit of true Vertue, Grace and Holiness to dwell in; and so there must needs follow a De∣vorce and Separation between them. And as in the Natural Life there is a Union between the Soul and Body, so in the Moral there is a Union between the Soul and God. Death Metaphorical is the privation of all the comfortable effects of Life, whether it be Natural or Moral, whilst bear Life doth still remain, and the presence of all those evils that may afflict or imbitter it.

And all these are either

• 1. Temporal.
• 2. Eternal.

From what hath been spoken for the explication of these two terms, Life and Death, you may perceive what a priviledge and unspeakable favour it is to be translated from Death to Life.

1. If thou Remembrest God, The sting of a Natural Death is pulled out, and though thou art not 〈◊〉〈◊〉 from the part of the penalty of sin, whereby the Body is deprived of all sense, and se∣parated from the Soul, yet thou art delivered from that which is most terrible in Death. 〈◊〉〈◊〉 the misery or Death that will follow after, and it is a comfortable passage for them that Remember God, to endless Joy and Happiness; and some∣times a welcome Messenger to them. They may truly say as Agag, 1 Sam. 15.32. The bitterness of Death is past.

2. They are translated from the Death of Sin to the Life of Grace and Holiness, and are united unto God, and are disposed by Faith and Love to that Holiness, which is the Divine Perfection, and the way to the highest Happiness and Honour that the Heart of Man can wish or desire. Though this Life will be imperfect whilst we stay here. And if there be such pleasure in the Union between the Soul and Body, then there is much more in the Union between the Soul and God.

3. As Death is put for Misery and the bitter and uncomfortable effects of the endless Life to come, so they are passed from Death to Life. The Sentence of Death that God hath passed a∣gainst sin, is so far revers'd. And as for the Mi∣series and Evils of this Life though materially, they may have more than other Men, yet as to the formal and most essential part of them, they feel them not so much as other Men, because they are allay'd and sweetned. 1. By the inward Peace and Comfort that God gives to those that Remember him. 2. By the benefit and advan∣tage they get by those outward Sufferings. For as their outward Man is afflicted, so their inward man is renewed, strengthened and confirmed day by day, 2 Cor. 4.16. For their light Affliction, which is but for a moment, worketh for them a far more exceeding and eternal weight of Glory, even in the beginnings of it here, ver. 17.3. It lessens their short and momentary sufferings, that by them they escape so much Temptation, and all the ••ai••s of sin are become the less taking.

If thou art one in whose Remembrance God is advanced above all other things, thou shalt not

die, but live and declare the works of the Lord, Psal. 118.17. And though the Lord may chasten and correct thee, yet he will not give thee over unto Death, ver. 18. For God is the Fountain of Life, and in his Light thou shalt see Life, Psal. 36.9. O what a Mercy is it to be deli∣vered from the power of Death and Darkness, and to be translated into the Kingdom of his dear Son, where thou shalt grow up from one degree of Life to another, till thou come to everlasting Life, Col. 1.13. At thy first entrance into this Kingdom, Death is sentenced, and some execu∣tion is done upon every sort of Death, which will be perfected, as this remembrance of God grows up to perfection in thee. O Death I will be thy Plague, O Grave I will be thy Destruction, Hos. 13.14. Which as it was verified of Christ personally un∣derstood, so it is of Christ mystically understood. (1.) As Christ overcame Death in his Person, so every true Believer (such are all and only they that have God in their Remembrance) hath got∣ten some conquest over Death, which shall grow up to a full Victory; and therefore Paul in the Name of the whole Church, doth acknowledge this mercy; Thanks be to God that giveth us the victory, thorough our Lord Jesus Christ, 1 Cor. 15 5, 7. Whilst the wicked forgetters of God are dead in trespasses and sins, and dead to all soul and solid Joy and Comfort, and designed to an eternal death. Thou that thinkest upon God, and re∣membrest his Love in Christ, art entred into a state of Life, and hast such a Promise, that con∣tains more in it than all the rich Indian Mines. Be∣cause ••e hath set his Love upon me, With long life

will I satisfie him, and shew him my Salvation, Psal. 91.16. If thou didst but know what a treasure is hid in th•••• Remembrance, thou wouldst throw out every thing of thy Memory and Heart, that hinders this Remembrance of God.

This one priviledge of being translated from Death to Life, is big with a number more.

1. It implies that thou art reconciled to God, and he is at peace with thee, and thou needest no more to fear him as thine Enemy. All his Attri∣butes of Power, Justice, Holiness, Vengeance, Majesty, that sound so terrible to the forgetters of God, do but the better secure thee of thine Happiness.

2. It implies also thy present Justification, in title of Law. God hath acquitted thee by the law of Grace and Act of the Gospel, from the guilt of sin, and dissolved the Obligation to condemna∣tion. Who can lay any thing to thy charge if God absolve thee? Who can do thee any hurt when Christ is become thy Advocate? Rom. 8.33.

3. With this mercy doth concur the mercy of Adoption and Sonship. It's no small Honour to be one of his menial Servants, but to be a Son, yea, a Heir, is a priviledge not easily valued and understood.

4. The gift of the Spirit to dwell within thee, is here also implied, to mortifie all sin, and to work all gracious habits that may fit thee for a state of Glory. In a word,

5. All real and relative Grace, so far as is ne∣cessary to Salvation, is thine, either in

• ...Title.
• ...Possession.

1. The Righteousness of Imputation is thine, whereby thou art made fit for Pardon; and the Righteousness of Implantation is thine, whereby thou art made fit for his Love and Complacency, and sweetest Communion with him.

Secondly, If thou art one that Remembrest God, all things shall co-operate and conspire for thy good. Every Age, every state and condition of Life, every Place and Company, every Change and Alteration in the World, Prosperity and Adversity, Friends and Enemies, Health and Sickness, Honour and Dishonour; every Rela∣tion thou art plac'd in, shall help forward thy Joy and Felicity; and some Foundation God is laying in every one of these, whereupon to su∣perstruct this Happiness and build that Joy upon it that shall never end. O how great are the Priviledges of one that Remembereth God, whom he doth visit and continually comfort and rejoyce with refreshig Consolations! To whom he o∣peneth when they come to him with desire, and doth embrace when they cast themselves on him; whom he is teaching and shewing the pleasure that strangers intermeddle not with. But were this all, they would be miserable, in compari∣son of what they now are. How sweet are his very Delays, Frowns. and the Chastisements of his Rod! His Estrangements, Threatnings, and the signs of his Displeasure, dreadful to the Wicked, but sweet to them that have his spe∣cial Grace, to make their advantage of them, are in the mean while supported under them. I know they are sad to them, and cause great thoughts of Heart; but having the root of the

matter in them, Job 19.28. And being fore∣warned by the Word of God, that thus it will sometime be with his dearest Children, and di∣rected what to do in such times of Mourning; and knowing that they shall not be tempted a∣bove their strength. These considerations re∣commend Sufferings and Afflictions to them, and make them far more desirable to them than the most splendid Pomp and Prosperity of those that forget God. As all the Mirth and Pleasures of wicked men, are preparing them for Misery, and would be dreadful to their thoughts, if they did but see what they all contribute to their eter∣nal shame. So all is contrary in an honest and pure hearted Believer; not only the smiles, but the angry looks of God are sweet to his Appre∣hensions, not as they are signs of his displeasure, but as they help him forward in the hatred of sin, and mortifie his Affections to the Pleasures here below. I know the Anger of God is not directly desirable to any Person, but the sanctified fruits of it are desirable. And some little of it, when sin (that would otherwise undo us) makes it necessary, and it is mingled with a greater propor∣tion of Love, and the Soul is disposed by Grace to tremble under it, and to be rid of it upon any terms.

Consider therefore thou that Remembrest God, Is it not an unvaluable comfort to fore-know, that all thy Trouble and Sorrows shall befriend thee, and that the leanest pasture thou canst be put in, shall feed thee up to everlasting Joys; when on the other side, those that forget God, though they fare deliciously every day, and are gotten into the

richest pastures, and have the desire of their car∣nal hearts, yet they are but fatting themselves for the slaughter; and who would envy a fat Sheep or Hog that fares a little better, and is pre∣paring for the Shambles? Nay, who would envy a Lobworm in a fat Dunghil? They seed on wicked men 〈◊〉〈◊〉 makes them so fat and merry; it is but Dung and Filth in comparison of that which a Soul mindful of Good feeds upon. Methinks that place should sound dreadful to one that prospereth in the World, and doth not remember God, Psal. 92.7. The two verses that go before it ushers it in, and that follows after in fearful pomp and state. O Lord, how great are thy Works! and thy Thoughts very deep. A brutish man knoweth not, neither doth a fool understand this. When the wicked spring as the Grass, and all the workers of Iniquity do flonrish; it is that they shall be destroyed for ever. And we may say as well on the other side, that God is as wonderful in his thoughts toward such as are mindful of him, though a Fool understand not. That when the humble Believer, in whose thoughts God in Christ dwelleth uppermost, withers as the Grass, and fades like the green Herb; it is that he may flourish for ever. If thou art trod upon thou shalt grow the better. Thy necessities shall cause thee to make more haste, and get nearer to the Fountain that is opened, to the eternal praise of Gods Mercy, for such needy ones. All thy mi∣series shall but the more illustrate the Glory of his Compassion toward thee, when refuge faileth thee, and none careth for thy Soul. Many a one had liv'd and died in perpetual obsourlty,

whose names are a rich persume in the Church of God, thorough their Sufferings and Afflictions, which have made them the more famous, and embalm'd their Memory.

When the ways of a Man please the Lord, he can and will, in one sense or other, make his very Enemies to be his Friends; (1.) Their hatred shall be turned into love; or if it do continue still, God shall turn their very hatred and enmity to the greater advantage of those that are mindful of him. This made Paul to boast in his Infirmi∣ties, Necessities and Tribulation, 2 Cor. 11.30. What if thou art poor and necessitous; if the Lord remember thee? What if thou hast no Friends on Earth, if thou hast one in Heaven? What if thou art destitute of Health it self, the greatest Earthly Blessing? if thou art one that remembrest God, it shall turn to thine advantage. If thou hast God in thy Remembrance thou hast all; for he will make every state and condition serve thy turn. What if thou art a Servant, if God be thy Master? If thou hast nothing to recom∣mend thee unto Men, if thou hast this Grace I am pressing to, to recommend thee unto God, thou shalt be more a gainer than if thou hadst had Dominion in the World, and all the Paint and Varnish that would set thee off to the Eye of Men. Thy Temptations, Reproach, Sufferings of every kind, and thy very Prosperity and Wordly Happiness, which for the most part is such a preparative to Destruction, shall be like the Dew and Sun-shine to thee, and make thee more fruitful and ripen thy Graces, if thou art one that hast God always in thy Remembrance.

Thirdly, If thou art one that remembrest God, as I have expressed, thou hast the Key to unlock all the Mercies of God, and to open the rich and most rarest Treasures of Divine Grace, and to get the very desire of thy Heart; I mean, thou mayst come with Faith and Confi∣dence to the Throne of Mercy, and open thy very Heart to him, who hath an Ear for all thy Requests. The secrets of the Lord are with them that fear him, and he will shew them his Covenant, Psal. 25.14. and Psal. 37.4. Delight thy self in the Lord, and he shall give thee the desires of thy heart. and Jam. 5. later clause 16. v. The effectual fervent Prayer of a Righteous Man availeth much. Now to fear the Lord, to remember him, to de∣light in him, are but several Descriptions of a Righteous Man and Believer. Thou canst not have God in thy Mind and Heart, but thou wilt fear him, love him, delight in him in some de∣gree, think on him, trust in him in the way that he hath directed, and then thou art a Believer, and a Righteous Person in the Gospel sense, though not in the sense of the Law, that requires perfect Obedience. It was said of Luther, that he could do what he would with God by Prayer. If God be promoted in thy Heart, as high as he was in Luth. thou shalt prevail with him as much as e∣ver Luth. did. I know thou hast no ground from the word to expect that God should satisfie thy desires in temporal things, when they will not consist with the welfare of thy Soul. But every desire that is honourable to God to grant, and profitable to thy Soul to receive, thou shalt have. And when he denies thee what thou dost express, he will give what thou dost imply and mean. When he grant∣eth

not thy particular Request, he will give thee thy general Request, whatsoever thou askest, it's happiness that thou meanest, that's the general intent and meaning; and this he will fulfil, though not always in the same method, it may be, that thine own Wisdom suggesteth; he will give thee money or money worth. Thou shalt have thy desire in kind or value, yea, a frequent Re∣membrance of God will teach thee to pray so as thou shalt prevail; and the knowledge of his At∣tributes and Perfections, which the Remem∣brance of God doth imply, will make thee so ingenious as to ask nothing that shall cross the Wisdom, Justice, or Holiness of God, or be the least prejudicial to the merciful design of thy Salvation.

O what a priviledge is it to have such an open free access to him, that can strangely turn things about when it pleaseth him, and is won∣derful in Counsel and mighty in Working, Esay. 28.29. with a promise to be heard; to plead with God and get the Blessing for thy Self, for thy Relations, and for the Land of thy Nati∣vity; and by this means to be one of the Props and Pillars of the Nation, of which thou art a Member. This is an Honour indeed, and an unvaluable Mercy, which yet thou shalt par∣take of, in that degree and measure as thou dost Remember him.

Fourthly, To Remember God is the ready way to entail the Blessing of Heaven and Earth upon thy Seed and Posterity. Children speed ordinarily according to their Parents interest, or want of interest in God. Those that die in In∣fancy, it's more than probable that they speed

according as their Parents, or those that have the nearest interest in them, are in Covenant with God or out of Covenant. And those that live beyond an Infants state, have cause to count amongst the greatest of their early Bles∣sings, that they have either one or both Pa∣rents that are true Believers, especially where the Faith of their Parents is gotten up to some degree of Eminency. I would not intimate that the Lord doth never shew special love and mercy to the Posterity of the Wicked, nor that he doth always impart saving Grace to the Chil∣dren of the godly. But I believe it will prove a rare case, if one instance can be produced, that all the Children of Believers (if they have several) are finally forsaken of God, and denyed his saving Grace; yea, many times they are all remembred. It is the Argument that Peter useth to perswade Faith and Repentance to his hearers; in the first Sermon which he preached after Christs Assention, and the Descension of the Holy Ghost, that by this means Parents would bring their Children to participate in Gospel∣mercy with themselves, Acts 2.39, Repent and be Baptized every one of you, in the Name of Jesus Christ, for the remission of sins, and ye shall re∣ceive the gift of the Holy Ghost. For the Promise is to you and your Children. And it hath the most general testimony of the soundest Writers, that the Faith of the Parents is the condition of the Childrens right to Baptism. The Profession of it in the Court of Men; the Possession of it in the Court of Heaven. * 1.1 But be it how it will, I am

sure it's a doleful condition to be the Child of wicked Parents, that forget God; and a mercy better than the biggest Portion can be left them to be the Seed of Parents that Remember him. Thus saith the Lord, &c. Fear not, O Jacob, my Servant, for I will pour my Spirit upon thy Seed, and my. Blessing upon thine off-spring, Esa. 44.3. And as the special Promise was made to Isaac, so even Ishmael fared the better for being Abra∣ham's Seed. And as it is threatned in one of the Prophets, that the Seed of evil doers shall never he Renowned; so the Posterity of those that Remember God, are the most likely to be Remembred, even in this Life, and to be fa∣mous in their Congregation, Men of Renown, Num. 16.2. I do not mean for their worldly Pomp and Splendor, but for their Grace, Wis∣dom, and Usefulness to the World. To which sometime, such a measure of these outward Blessings are added; as may make their Grace more resplendent, and them more serviceable to him, that will most eminently reward it. If therefore your own Bowels are dear to you, and you desire that your Posterity should be blessed here, and had in Eternal Remembrance hereaf∣ter; advance God in your Remembrance.

Lastly, This Exercise of thy Thoughts and Affections in the Remembrance of God, is thy greatest Happiness, as well as thy greatest interest; I mean, it will yield thee the highest Pleasure as well as the highest Profit. I know to the igno∣rant, that have no competent knowledge of God, and such as are unwonted to these thoughts, and have their Affections buried in the World, and

are loaden with divers Lusts; no work is more unpleasant, nothing that they will more decline; Light it self is unpleasant to a sore and distem∣pered Eye; but those that are pretty well ac∣quainted with the amiable Nature and Perfecti∣ons of God, and with such Thoughts and Medi∣tations of him, as will amount to a worthy Re∣membrance of him, would not be untaught this Art for all the Pleasures which the World can supply to them. These are the most re∣viving, these are the most comforting, these are the most satisfying Thoughts. These are the most illuminating, instructing, perfecting Thoughts. These are the Thoughts that best improve our present Comfort and our future Hopes. From all these Heads, I might particularly and distinctly shew, how the sincere Remembrance of God doth make way for the greatest Pleasure, viz. In that it doth, 1. Clear and perfect the Understand∣ing. 2. Purifie and rejoyce the Heart. 3. Revive the Spirit, and actuate it to greater Life, and Life is sweet. 4. In that it doth quiet and satisfie the very Soul. 5. Multiply and improve our pre∣sent Comforts. 6. And our future Happiness. All these ways and many other, doth this Re∣membrance of God contribute to our immediate Pleasure and Happiness. That Soul must needs abound most with Life and Joy, and Pleasure, that hath most frequent access to the Fountain of all Life and Pleasure, who enjoy themselves more than they (if other things concur) that are most under the power and command of such thoughts? Such as these have their Hearts fre∣quently filled with Laughter, and their Tongues

with Rejoycing, Psal. 126.2. Hence those uni∣mitable strains of David, so frequent in the Psalms I will sing unto the Lord as long as I live, I will sing praise unto my God, whilst I have my being. My Meditation of him shall be sweet, I will be glad in the Lord, Psal. 104.33, 34. The more bright and glorious the Object is upon which the thoughts do dwell, the more it doth exhilerate and refresh. In a word, The more God is in thy Remembrance, the more of Content and substantial Joy thou shalt feel in thy Heart. So much for the means by way of consideration to help forward in this duty.

I now come to the means by way of Exercise, or the more practical Directions.

And these are either more positive, and such as directly concern the Duty, or else negative, and such as comprize the hinderances which are to be carefully avoided. And as these are first in pra∣ctice so they shall be first in the directions.

First, If you would get the pleasure of these Thoughts into your Heart, you must not allow your selves to live in any known sin whatsoever. because such sin is of an oblivious nature, and will extinguish the Memory of God. The love and voluntary entertainment of an Enemy and Tray∣tor, will not consist with the Love and Loyalty we owe to God, and which a worthy Remem∣brance doth imply. Even Men will question your Love and Friendship, and take you for a double dealer, and a false hearted dissembler, if you take an utter Enemy of theirs into your Fellowship, and use him as your Intimate and Companion. And though it may consist with Friendship to fall

into the company of one that is an Enemy to your Friend, now and then, when it is not your choice and seeking, but surprize, or some other reason, drew you into his company, not any special love to, or complacency in his Person; and you are glad when you have an opportunity to be rid of such a Guest; yet you plainly violate such Love and Friendship, and are like to lose all interest in your Friend, if you chose his known Adversary for your allowed ordinary Companion. And as Love will not consist with such allowance and tolleration of that which is destructive of the thing or person which you love; so much less is Loyalty and true Subjection consistent with wil∣ful and allowed Contradiction to the command of him that hath just Rule and Authority over us. A discret Master will not take him for a Ser∣vant but for a Rebel, that will ordinarily oppose and cross his Just and Righteous Command. Nei∣ther will a Parent that doth not dote, take that for an obedient Child that lives in the constant violation of a reasonable Command. And thus it is in all Government here on Earth; and there can be no true Subjection where there is such per∣petual Contradiction in any one particular that falls within Bond and Obligation; and is plain Duty. Though the case is otherwise, if the point be disputable, and it is no Rebellion, if any one case there be, 1. No Command. 2. No right to Command, if a Servant does that to which he believes he hath no contrary Command, or humbly refuseth that which his Master hath no right to command him; his Credit is still good notwithstanding, in any mans account that judgeth

Righteous Judgment. I know it argues a Rebel∣lious Inclination, and some degree of Disloyalty, to question that Command where it's plain and evident; yet where it's certain we have no Com∣mand from God, it's as certain that we are under no Obligation. But there is a deeper taint of Rebellion in the Heart, and more of enmity to God, that lives in the constant breach and vio∣lation of a known Duty; and allows himself in the practice of that which he knows God is dis∣pleased with. This will not suffer him to live in the Remembrance of God, whom he doth daily provoke. If you are therefore such as can live constantly in known sin, you will thrust all thoughts of God out of your mind, as those which will but create fear and terror in you. But if you have a sincere (though not a perfect respect) to all Gods Commands, you may take Comfort and Pleasure in the Thoughts and Remembrance of God, though you do fail if you allow it not, but oppose your sin and confess it, and pray and strive against it; this will consist with the Love of God, which must be in the Heart that will worthily Remember him.

Secondly, As you must in the General resist all known Sin, so in Particular. Ignorance, or want of the knowledge of God, is an utter Enemy to this Remembrance, and therefore must be carefully avoided. Can a Man think that which he hath no knowledge of, and love where he sees no Beauty? and obey he knows not whom? nor why? He that knows not the Holy Nature of God, and what a Perfection and Happiness it is to be like him; yea, what an absolute ne∣cessity

there lies upon every man to be like him, if he will be happy, must make haste and get a cure for such Ignorance, or else he can never per∣form the Duty we are upon. If you know not that you are indebted to God for all that you have; that he gave you your Being and Rea∣son, and expects Obedience, and will judge you according to your present Life and Conver∣sation; and that he doth spy out the thoughts of the Heart, and knows all your Imaginations. If you know not what bowels of Compassion are in him, and how much he taketh pleasure in your welfare, and what course he hath taken to bring it to pass. If you know not what Christ hath suffered for Sin and Sinners, that God might pardon it, without any Dishonour to his Justice and Holiness, if the Sinner do repent and beg mercy, you can never Remember God aright, and therefore Ignorance is fearfully threatned in Scripture, as the Mother of all Un∣godliness. And the Prophet Esay complains of this sin in the Jews, and pronounces a heavy Sentence on them for it, Esay. 27.11: It is a People of no understanding (saith he) what then? therefore he that made them will not have mercy, and he that formed them will shew them no favour. If you love your selves, and have any compassion for your own Souls, or do believe a Life to come, take heed of this sin, for without know∣ledge the Soul cannot be good, Prov. 19.2. There are so many and excellent Books that are fitted to the cure of this Distemper, that will shame this sin one day, and leave it without all ex∣cuse. The truths that are necessary to Salva∣tion,

are so few and so plain, and so agreea∣ble to the very light of Reason, and are pressed so much in the writings of so many, that he or she that can but read, cannot miss instruction, yea, they that cannot read) though their case be sad) yet they cannot want instruction if they will go for it, to almost every Church about them, or to their knowing Neighbours, and de∣sire to be instructed. It's one of these two or both that undoes all the World, uncatechised Head and an unmortified Heart. He that hath an honest Heart and a willing Mind, cannot want the knowledge that is necessary to Salvation; and wo to them that want this knowledge, for the Lord Jesus shall shortly be revealed from Heaven in flaming Fire, to take Vengeance on all that know not God. Shun Ignorance therefore, for he that knows not God cannot Remember him.

Thirdly, Flee Inconsideracy, for next to Ig∣norance this is the great impediment to this Re∣membrance and your own Happiness: Where∣fore hath God given thee a Faculty to consider, and bestowed Reason on thee? Wherefore hath he set his Word and Works before thee? Doth he not mean to draw forth thy thoughts there∣by, that thou mayst consider and reap the bene∣fit, and give God the Glory? The most concern∣ing weighty truth will do no good, and never affect thy Heart unless they be considered. Though you know and believe that God is the Spring-head from whence all your Mercies come, and that he hath redeemed you by his Son, and offereth to save you by his Spirit and Word, if you will but come unto Christ by Faith; yet if

you consider not these things, no wonder if you make light of Christ, no wonder if you trample his Blood under your Feet and go your ••way, one to his Farm another to his Merchandize, and take the happiness the World will afford you, though it be at the Plow and Cart, in rising early and sitting up late; and in the hardest Toyl and Labour, rather than believe in the Son of God, or spend an hour in Prayer or reading the Word of God, that you may Remember him that hath made all things, and to whom all the World is but a shadow. Though you believe that the wicked shall be turned into Hell, and all that forget God; and that all that die in im∣penitency shall be sentenced to the Eternal Flames; yet if you shut these thoughts out of your minds and will not consider them, what wonder if you live as if there were no such things. What though you believe that the hour is coming in which all that are in the Grave shall hear the Voice of the Son of God and come forth, they that have done good to the Resurrection of Life, John 5.28, 29. yet if you consider not what God hath prepared for them that love him, no wonder if you be weary and faint in the way. Consi∣deration openeth the Eye and softneth the Heart, and maketh you feel the force and power of truth. If you shut your Eyes by inconsideration, the most taking Objects will never move you, and the most fearful sight will never fright you. Though it is impossible to perswade a Man whose Eyes are open to run into the Fire or Water, or throw himself down a Precipice, yet going on and shuts his Eyes, will not long escape one

mischief or another; you will go with the Ox to the slaughter, and with the Fool to the correction of the Stocks, if you consider not that it is for your Life. O how many are now roaring in the un∣quenchable Fire, that would never have come there if they had but considered! O how many forget God and their own Souls day after day, that would not, that could not do so if they did but seriously consider. What madness hath filled the Heart of Man that he should be backward to nothing more than to consider whilst it may do him good, and when every thought will cut his Heart he will follow the work close and do no∣thing else, but reflect upon and bewail his misery. As consideration if it be timely followed and wisely managed, is the best and usual instrument on mans part, to bring a foolish, careless, sense∣less sinner to his wits again. So Consideration when it is too late, is the greatest instrument to put him quite out of his Wits, and to fill his Heart with raging down-right madness for ever. You will not be perswaded to consider now what you are doing, and whither you are going, and why God hath made you, and given you life and time; but mark what a Prophet tells you, that cannot be deceived 〈…〉〈…〉. In the latter days you shall consider it perfectly; and no tongue shall be able to perswade you to the contrary. As corrupt Nature is backward to nothing more than consideration whilst the day of mercy lasteth; so he is prone to nothing more after this day is past and gone; and as he will not consider now, so he shall not then avoid it; Lord when thy hand is lifted up they will not see, but they shall see and

be ashamed, 〈…〉〈…〉. If you would there∣fore Remember God to your comfort and not to your terror, shun Inconsideracy, and fill your Hearts with matter from the daily observation of Gods Word and Works to feed your conside∣ration. I might insist more largely upon the hin∣drances, and shew you what impediments, 1. Pride, 2. Discontent, 3. and Worldliness, are to this Remembrance; but I wave them and pro∣ceed to the positive Directions.

First, If you would get a comforting, worthy Remembrance of God into your Heart, then get your Heart deeply affected with the mischief that sin hath done you, and the love and com∣passion that Christ hath shewed to you. If you understand not what God made you at the first, and for what an honourable, high and noble end; and how much your Nature is distorted (and though you could not help it that you took such a perverse Nature from your Parents, yet you have too much given your Actual Consent in that you have not bewailed and lamented your case in any considerable measure to this day) If you know not what ever sin deserveth, nor see so much evil in it as that it should deserve the penalty that God hath threatned, nor consider what number of sins you have been guilty of, and to what a degree of guilt they have been aggra∣vated by you, and what a necessity there was that you should perish everlastingly, unless God should deny himself, which the Apostle tells us he cannot do, •• Tim. 2.13. and suffer his Justice, Wisdom and Holiness, to lie under disgrace and reproach, if Christ had not undergone the wrath

of God, and so stop'd the mouth of Justice; vin∣dicated the Law of God, made Transgression odious, and ingag'd to bring the sinners to Re∣pentance, that should partake of the Fruits of his Death, and to humble them in the sense of their former wickedness, and to restore the I∣mage of God in them again, and to bring them to the love of his service again, which before their Repentance and Conversion they do natu∣rally hate and abhor. If you do not understand what Christ hath done for you already, and what he will do by his Spirit to the changing of your Hearts. If you will but consent and take him for your Lord and Saviour, you can never know that the love of Christ is so wonderful and obliging; and if you leave Christ out of your Remembrance, you can have no thoughts of God, that will yield you solid comfort.

Secondly, If you would Remember God aright, endeavour to bring on others to this Remem∣brance, and to set the motives before them, that may well move the most backward Heart, and recover the most forgetful to this duty; whilst you are putting others in mind, you will revive and strengthen the like disposition in your self, and perform an acceptable service to God, whereby you will increase his love to you, and consequently the Remembrance of him will be more sweet to you. Restore to me, saith David, the joy of thy Salvation, and uphold me by thy free Spirit; then will I teach Transgressors thy ways, and Sinners shall be converted to thee, Psal. 51.12, 13. The more any Grace is exercised, the more it will gather fervour and intention. To perswade

others to this Remembrance, is to reduce thine own Remembrance of him into practice; whilst thou art teaching others thou canst not but learn thy self. Whilst thou art bending others to Re∣member the Fountain of all Perfection and Good∣ness, thou wilt feel thine own Heart and Affecti∣ons more byassed toward him. Who can infuse Life and Spirit into another, and not grow vi∣gorous himself? David knew that he could not but thrive himself if others were gainers by him; and therefore he invites others, Psal. 3••.11. Come my Children hearken unto me, and I will teach you the fear of the Lord. There are certain oppor∣tunities and seasons, if they be wisely observed, when either Affection or Affliction hath made way, in which two or three words fetched from the Heart; may work upon the Heart of one that hath shamefully forgot God all his days, and re∣cover him to this Remembrance. And if God shew thee so much mercy, and make thee such an instrument, the thoughts and memory of God that hath shewed thee so much favour, will be dearer to thee.

3. If thou wouldst remember God with pleasure remember those that are in misery, whither of Soul or Body with compassion. For this will make you like to God, who comforteth the sorrowful, and bindeth up the broken in Heart, and raiseth up those that are bowed down, Psal. 146.8. And the more there is of likeness, the more there will be of Love and Remembrance. A hard and unmerciful Heart is so unlike to God, that it will strive to forget him, lest the tender Boweis of God should upbraid his cruel and unrelenting Heart. It's a

disposition highly pleasing to God, and a blessed imitation of him, to comport with those that lie under any distress or misery, especially those that are ready to faint and sink under their bur∣dens; and it's Justice as well as Mercy so to do. Is it not just that thou shouldst cast an Eye of compassion and pity upon those on whom the Hand of God is fallen heavy, either in Soul or Body? especially when thou art as ob∣noxious as they, and God hath spared you on purpose, and set their miseries before you to move your Bowels? Shouldst thou not have com∣passion on thy fellow Servant, as God hath shewed pity unto thee, Mat. 18.33. And kindness with tender heartedness is one part of the new Na∣ture which Christ came to restore, and therefore the Apostle doth endeavour to stir up the E∣phesians, Eph. 4.32. and also the Collosians, Col. 3.12. Put on therefore as the Elect of God, Holy and Beloved, Bowels of Mercy and Kind∣ness.

And as the miserable state and condition of Mens Souls, doth most eminently bespeak this Affection, so it's Cruelty to overlook their other Miseries, and not to take them into our con∣sideration. 1. To get our Hearts affected, that we may truly pity them. 2. And earnestly pray for them. And 3. Contribute what other help we are able, to make them as happy as our selves. There is a selfishness too natural to every one of us, that will not let us hear on this Ear, and therefore we are so carless in this publick Calamity, what others suffer so we

are free. How senseless are we under such a hand as is fallen upon many parts of this Nation? And therefore we are so unthankful for our Health and Preservation, when God hath re∣quired the Lives of so many of our Brethren from them? What a fearful, woful Scourge, do the City feel and heavily groan under? How do the Inhabitants of that one proud and glo∣rious City, reply to one another in Sighs and Groans, and bitter Out cries and Lamentations, where whole Families are smitten and blasted, and Children and Parents pledge one another in Tears, and drink the Wine of Astonishment; where dearest Friends are made the Executors of the Calamities of their departed Friends; and it's taken and accounted for a mercy to die first, lest the miserable Calamities of Wife and Chil∣dren, and their successive departure, should be more than one single Death. Their Eyes affect their Heart, Lam. 3.51. But we as we see not their Miseries, so neither do we feel them as we ought, as thorough the goodness of God we are more safe than they, so we are more secure, and too void of any Christian sense of this com∣mon Calamity. Alas! alas! they have the dreadful sound and noise of this Judgment in their Ears, and see Death continually before their Eyes; but we hear but at a distance, and therefore are not stricken with the terror thereof. The report of this Murdering-piece that God hath shot off in many places of this Nation, is faint and dead before it comes to our sense. But the less we see this Misery and hear these Cries, the more we should supply this merciful defect

by consideration. If we saw or heard, it may be we should not need many thoughts to fetch tears from our Eyes, and Sighs from our Hearts. De∣solenci•••• and want of this compassion, shews a fat and brawny Heart. Though we are not to indulge this Affection so far as to make it guilty of siding against God, as it will be apt to do, if it proceed no farther and do not serve a high∣er end. The end of this Affection is to make way for Compassion toward their Souls, and to bewail and beg pardon for their Sins, that have brought this misery on them.

1. Objection.

I have done with the First Observable, which the Texts suggesteth to us, (viz.) That forget∣fulness of God is a fearful and dangerous sin, and exposeth such as are guilty of it to the unavoida∣ble Wrath of God.

2. Objection.

I come now to the Second Observation, (viz.) That Consideration is one of the principal instru∣ments on our part, to bring us to the Remembrance of God at first, and to prevent forgetfulness after∣ward; or to recover us out of that degree of For∣getfulness, into which we may possibly fall. Two Suppositions. 1. Here it is supposed, 1. That we ••re all born into the World in a state of For∣getfulness; and that Naturally God is not minded by us; he is not in all our thoughts. (1.) By a usually Hebraism in never a one of

them, so worthily regarded as he ought, Psal. 10.4. Oblivion goes before Remembrance in every Child of Adam. I know Forgetfulness doth suppose that we either had or should have had, the habit of which this is the priva∣vation: We cannot be said in any propriety of Speech, to forget that which we never did, or never ought to have Remembred. As a thing can never be said to be blind which never saw nor ought to have seen: But it is our misera∣ble and unhappy case and condition, that we were made to Remember God, and to give him the highest of our Praises, and had a Na∣ture fit for so high and noble Service, and yet are born into the World in a gross ignorance of God, with a Nature that continually disposeth us to forget him, and to entertain the most contemptible Vanities into our Thoughts and Affections before him. This is the Disease that Christ came to Cure, with the greatest pity and compassion to Mankind; which it is the inten•• of his Word and Cross and Spirit, and all his Ordinances to remove; and which is cured in a sincere and prevailing measure, in all that shall see his Face to their comfort hereafter. And although Infants are not actually guilty of this sin (as neither they are of any other sin) be∣cause they are not come to the use of their Rea∣son, and therefore cannot perform any act pro∣perly vertuous or sinful, yet they have an obli∣vious Disposition, a Seed in them that will bring forth this cursed Fruit, when they are capable: But for those that have pass'd an Infants state, and are grown up to the use of Reason, there's

nothing that they remember and think on less than God.

Secondly, It's here supposed, that after any are recovered by Christ, and awakened by his Word and Spirit to a due Remembrance of God, they may fall back into such a degree of Forgetfulness again, as that they may question whether ever they had a heart truly mindful of him; though I believe they shall never totally and finally fall into Forgetfulness, nor be for∣gotten of Christ, if they be in the number of the Elect. And therefore, though Christ commends the Church of Ephesus for her Faith and Patience, yet he is said to have somewhat against her, be∣cause she had left her Love, Rev. 2.4. And she is warned to remember whence she is fallen, and to repent and do her first works, ver. 5.

These two particulars are evidently supposed in this last Proposition, which I am now to pro∣secute; and that Consideration of God, his Word and Works, is a necessary Remedy on our part, to cure our hereditary Forgetfulness, and bring us to the Remembrance I have been pleading for, and to recover us after any Re∣lapse:

And that for these Reasons,

First, Because a Man can never come to the Remembrance of God till his Heart be sincerely affected with those truths that such a Remem∣brance doth pre-suppose; but this can never be done without consideration. There's nothing that's absent or Spiritual, that can affect the

Heart, and get that Fort, unless it be led in by Consideration, that's the Eye of the Soul; and 'tis the Eye only that can affect the Heart. There's nothing that can affect the Body, or move the Bodily Passions, that is not first ap∣prehended by some Bodily Sense, that is, not seen or heard, or perceived, by some other sense. Now Consideration supplies that to the Soul, which the five Senses do to the Body; it's the Eye, Ear and Taster of the Soul, whereby it discerns what is good or evil to it, and ac∣cordingly the Soul doth either embrace or abhor; yea, it m••st discover not only good and evil, but the degree in which any thing is good or evil, before the Soul can be suitably affected therewith, which can never be done with any consideration. If this Eye be shut, set the greatest Danger before a Man and he will not fear; set the greatest Delights before him and he will not be moved to desire them. What's the reason that a wicked Man goes on in sin and will not forsake it, when you display Hell be∣fore his Eyes, but because he considers it not? It appears to him not to be so terrible, because this Eye is shut. If you run a Sword at a Man whose Eyes are shut, and sees it not, he will not endeavour to avoid the thrust; but he that hath his Eyes open, and sees what's coming towards him, will quickly start back and decline that instrument of Death. A careless Man that never considered well what a fearful thing it is to fall into the Hands of God, Heb. 10.31. no•• how intolerable his Displeasure is when it shall break forth in good earnest, and burn like a consuming

fire, will venture on it for a little deluding plea∣sure. A Man that considers not the worth of his Soul will neglect it, and not think it worth so many Prayers and Tears, and such diligence as must be used to procure the Salvation thereof; for till his Heart be touched with a lively feeling and sense of these truths, he will not neglect them and live after the Flesh; and if he doth not weigh and consider them, his Heart will never be made to feel them. What's the reason that Men hug and embrace a little dirt and filth, and suffer their Affections to cleave so fast to their Carnal Contentments? It can be resolved into nothing better than that they do not consider what Sin and Folly they are guilty of, and what an impediment they are, being embraced to the true content and happiness of their Souls, other∣wise they would not, nor could not, be so mad as embrace the present World and to prefer it be∣fore the World to come. Well then, is it Con∣sideration that must bring a Man to a worthy Remembrance of God, because it opens the Eye and affects the Heart, and puts an edge upon every Truth that doth bias and dispose the Soul to this Remembrance, that it's felt and enter∣tained with some sincere measure of submission. The Soul is such a Subject, that cannot be wrought upon without its own consent, and that's not easily gained to any thing that's of a reforming saving tendency, unless frequent and serious Consideration make way. The Soul will never consent to any purpose, that the Flesh should be afflicted and humbled, that it's Affections and Lusts should be mortified and subdued, till

Consideration shew the necessity thereof, and the Death that will follow, if this Death do not go before. There are some truths that are prepara∣tive to this Remembrance, which though they are easie to be known, yet they will never be drunk in or digested, till Consideration shew their excellency and plead their great necessity and importance to us, and give no rest till it hath enforced consent and resolution to obey. These Truths are of two sorts,

• 1. Some are Physick and meerly purgative.
• 2. Others are Cordial, and such as are restorative and comforting.

And although there is reluctancy enough in the distempered Soul of Man to both these, yet he nauseats these of the first rank most, and hath the greatest enmity to them. He doth not relish the second sort, but he perfectly hates the first sort; the reason is, because these Truths which I call Medicinal, work directly upon the disturbing Humour and filthy Matter, that must be evacuated and east out, before we can find any Gust or Savour in those other Truths that are Nutritive and Cordial. What aversness is there in the corrupt Nature of Man, to admit those Truths into the Heart, that cross either, 1. The Interest, or, 2. The Inclination of the Flesh, and that strike all the Heart and Root of the Old Man; and that teach Self-denial, that is, the mortification of inward Lusts, and the contempt of all outward Objects, so far as they feed and nourish them? And will a Man ever pull out

his right Eye, and cut off his right Hand (for his Pride and his Passion, and his Intemperance, and his Petulary and Lasciviousness, or any o∣ther Lust to which his Nature prompts him, are as dear to him as his most beloved Members) and will a Man ever digest such truths as these, or take them into any place of strength, that are such bloody enemies to his raging prevailing Lusts; and arm and mortifie them against so dear and near a part of him? This can never be done till Consideration make it appear, that the Man is undone for ever, and had better he had never been born, be he never so rich and honou∣rable in the World, in whom there is any reign∣ing Lust or Corruption; till frequent thoughts convince him thoroughly, that he that saveth such a Life as this shall lose it, and a better. But on the other side, he that kills his Cor∣ruptions, and suffereth no sin to prevail, but mortifieth every one of these Members, that make up the Body and the Life of the Old Man; he that loseth such a Life as this shall find it, and prove an unspeakable gainer, Mark 8.35.

Let me instance more particularly in some truths, that must go before a worthy Remem∣brance of God, which can never get into the Heart and work to any purpose, till they be fer∣mented by Consideration.

1. It's an easie Truth, and very obvious to Man's understanding, That God is the chief Good, and our true happiness consisteth in his Love and Goodness. This is the master Principle and Foun∣dation of all Religion, and inspires all practical Truths, and the duty depends upon them with

Breath and Life; and were it well thought upon, it would make a mighty change and alteration in the World; you may see by what it does upon some that do consider it, what it would do upon others if they were not inconsiderate. In that proportion that Men consider this Truth and be∣lieve it, they will study to please God, and re∣semble him in all his imitable Perfections; and their Love and Hatred will imitate his: They will follow after Peace and Holiness, without which daily Consideration assures them they can never see God, Heb. 12.14. And they will have no Fellowship with the unfruitful works of Darkness, because God hateth them, Eph. 5.11. None in sensu morali, though not in sensu physico. Where that that falls short of a ruling mastering de∣gree in Morality, is said not to be. And the Scri∣pture frequently speaks after the same rate. But he that lives after the Flesh, and minds earthly things, and blesseth himself in all worldly happi∣ness, cannot consider the fore-mentioned Truth, and therefore is guilty of this Folly because he doth not consider.

It's another weighty truth, That we are fallen from God and Happiness, into a state of Sin and Mi∣sery, and shall never know what true Happi∣ness means till we return. We were made after his Likeness at the first, and whilst we kept the stamp of his Image on us, were happy in his Fa∣vour and Love; and all Creatures were ready at our beck and service; and Sorrow and Misery stood afar off and came not near us; but having now provoked God and lost his Image, we are now unspeakably miserable, and in the path-way

to Eternal Misery. And what's the reason that there are so few that are affected at the Heart with their condition, that loath themselves, that cry out of this bondage, and would be set at liberty and restored into favour again, but because there are but few that consider it. The rest of their minds are taken up with other things, and with worldly vanities; and such disturbing thoughts as these are at the first, are not per∣mitted to enter, which if they be not frequent and serious till the Soul hath got a full sight of the evil of Gods displeasure, and sin that hath provoked it, and the necessity and blessedness of his Favour. These Truths, though they should be taken in or assented to, they will lie crude and raw upon the Stomach, and never digest into good nourishment, and be distributed into Life and Practice. Consideration must awaken the Soul out of its Stupidity and Insensibleness, which is Natural to all, or else it will sleep into ever∣lasting Death.

3. A third plain, but necessary and important Truth is, That we are undone for ever unless we feel our Sin and Misery so as to confess it with inward shame, and be humbled under it, into that degree of Brokenness and Contrition; that Salvation by Christ is the most welcome news that ever we heard or can hear, insomuch that we embrace him with the highest love and re∣spect, and do heartily consent to be governed by him, till he hath subdued our Corruptions, sanctified us by his Spirit, and made us meet for love and favour of God again. But none can ever feel the worth and necessity of Christ and

renewing Grace, who have not set this matter by Consideration, frequently before your Eyes. It's true of the Intellectual as well as the Cor∣poral Eye, out of sight out of mind; what we see not by Consideration, we shall never mind nor care for. You will slight the greatest Truths, and lie still in any state in the World, though never so uneasie, rather than part with sin and come to Christ, if you do not consider that your sin will be bitterness in the end, and Christ will make amends for all that do or suffer for him. There be many other Truths in which I might instance, What's the reason that matters of such a consequence and weight, and so certain and out of doubt as Death and the Resurrection, and the Glory of Heaven, and the Torments of Hell, should work no more, and make Men so∣licitous about them? Why do Men die before they were aware, and in such a careless and un∣prepared state? Why do they run upon the vengeance of Eternal Fire, and take no care to get the Crown that fadeth not away? 1 Pet. 5.14. They are inconsiderate, and will not suffer their Hearts to muse on these things. O if these things were considered to any purpose, your worldly business, which you now pretend so much against these things, would seem light and trivial, and meer Childs-play, in comparison or that work which is of Ten thousand times higher concernment. You would not on the one h••nd neglect the opportunities of your Souls, and of getting Grace and Peace with God, thorough our Lord Jesus Christ, and making your felt for ever. If these thoughts did but dwell in your

Minds, and if Consideration did but open your Eye, and shew you the worth and excellency, the force and necessity, of these big and most concerning Truths. Neither would you on the other hand, attend the means of Grace with such sleepy, inattentive wandring Hearts. Is not that Man a sot indeed, that can sleep upon a Scaffold when he is going to Execution? Is not that Man a careless, stupid wretch indeed, that will give no attention or heed what the Judge says when he is passing Sentence either of Life or Death upon him? And yet it is the case of many a sinner, that's careless and inconsiderate, when he is dying and going into another World; and therefore he makes none, or but foolish preparation. Consideration, if it were followed, would bring home these Truths, and give them a power to pierce and become sensible, and make the Man that doth consider them to live answerably to them. Physick worketh not in the Prescription or Doctors Bill, no nor in the Apothecaries Shop, where it is prepared, till it be taken and let down into the Stomach, or some way taken into the Body; for it nourisheth not in the Dish or on the Table, no nor though it be taken into the Mouth, if it be not trans∣mitted into the Stomach and there concocted. Neither will the greatest Truths cure the Di∣stempers of a sinful and perverted Heart, or nou∣rish up the Soul to any Spiritual Life and vigour in the Book; nor in the Mouth of the Teacher, nor yet if they be taken into the Brain, till Medi∣tation bring them to the Heart, and the Soul by Consideration look frequently upon the worth

and weight of them, and enforce Subjection and Obedience thereto. For want of this Conside∣ration of these few, plain and important Truths it is, that Men forget God, and never attain to a due Remembrance of him; and for want of this they relapse and lose their first Love and Memory of him. And therefore Consideration is the best way to beget this Remembrance at first, and to restore it afterwards.

Secondly, Such Consideration is very sove∣raign and powerful, to bring a Man at first to Remember God, or to recover his Thoughts and Affections again after a decay and relapse; because in both these cases the Word of God calls to Consideration, and insists perpetually upon this Duty. When the Prophets of God are sent to call Men to their first or after Re∣pentance, they usually deliver their Message in terms that express or imply Consideration. Af∣ter the return of the Jews from the Babilonish Captivity, from the which the Lord had brought them by such a mighty hand, they forgat the Lord, and grew presently careless and negli∣gent of his House and Worship; and the Pro∣phet Haggai is sent, 1. To censure and reprove the sin; and 2. To prescribe the Remedy and Means to cure their sin and bring them to Re∣pentance. Their sin is taxed pretty sharply, and is charged on them by a cutting Interroga∣tion, Hag. 1.4. Is it time for you, O ye, to dwell in your cieled Houses, and Gods House lie waste? and consequently his Service neglected, which was then so much confined to the Temple. In the next verse he proposeth the Remedy,

ver. 5. Now therefure, thus saith the Lord of Hosts, consider your ways. Nay to shew the vertue and necessity of it, he urgeth it the second time ver. 7. Thus saith the Lord of Hosts, consider your ways. And the Prophet Isaiah implieth the excellency of this Remedy, in that he doth lay the blame of Israels Rebellion and Ingratitude upon the want of this. They were grown to a strange pass of monstrous Wickedness and In∣gratitude, which the Prophet knew not how to express, and therefore calls upon Heaven and Earth to take notice, that God had nourished and brought up Children, and yet they rebelled against him, Esa. 1.2. and fetcheth his proof from the Brutes and irrational Creatures, to convince them of their sin. The Oxe knoweth his Owner, and the Ass his Masters Crib, (1.) saith Vatablus the Master of his Crib. But Israel doth not know; and what's the reason of such shameful miscarriage? My People doth not consider. And Moses intimateth, that Death and Judgment, which are the most powerful means to awaken Men to Repentance; and the Remembrance of God will do no good without Consideration; but if he could bring them to this Duty, to consider of these things, he did not doubt their Welfare and Happiness, Deut. 32.29. O that my People were wise, that they understood this, that they would consider their latter end. This act of Consideration applied to this Object, is a most excellent means to bring Men to Wisdom and Understanding, which are insolent with an Impenitency and Forgetfulness of God. And without this leading act of the Soul. there can

be no beseeming Apprehensions of him, nor Service rightly performed to him. And where there is least of this, there is most of Forma∣lity and slightness in his Worship, and most of Irreligion and Athiesm in the Life. And therefore Moses when he is Exhorting the Children of Israel to a due Remembrance of God and Veneration of him, he gives them this Advice, Know therefore this day, and con∣sider it in thine Heart, that the Lord he is God, in Heaven above, and upon the Earth beneath; and there is none else, Deut. 4.39. When Men flee off from this, and will not set themselves to consider and understand, neither Correction nor Instruction, nor Mercies will succeed; but all will lose their designed end, and leave a Man under Impenitency and Forgetfulness. And therefore Moses adviseth Israel thus to consider, Deut. 8.5. Thou shalt not consider it in thine Heart, that as a Man chasteneth his Son, so the Lord thy God chasteneth thee. The same word in the He∣brew signifieth to Consider and Ʋnderstand, be∣cause the one so much dependeth upon the other.

And as, 1 Correction will not prosper with∣out it, so neither will,

2. Instruction, which is another means to to produce this worthy Remembrance of God. Hence it is that the Apostle urgeth to con∣sider what he had taught them, or else the

Instructions he had given them were like to be as Water spilt upon the ground, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Consider what I say, and the Lord give you understanding in all things, 2 Tim. 2.7. It's the Lord that giveth understanding, but it is to such as consider, and no other. And as nei∣ther of the former will speed without the frequent repeated act of Consideration; not Correction, not Instruction, so neither,

3. Will his Favour and Mercies, properly so called (for I know both the former may be called Mercies and Favours in a larger sense) These, I say, that are Mercies to present sense and feeling, will do no good, or else a great deal of hurt without Consideration; God will lose our acknowledgment of them, and we the blessed comfortable fruits of them. What the Prophet saith of a wicked Man, I may well say of an Inconsiderate Man, Esay 26.10. Let Favour be shewed to such a one, yet will he not remember whence it is, nor learn Righteousness. And therefore Samuel presseth this Duty as the fittest to bring the stupid Israelites to the Remembrance of God, im∣plied in the terms, Fear and Service; Only fear the Lord and serve him in truth, for con∣sider how great things he hath done for you, 1 Sam. 12.24. And as Consideration is the likeliest means to bring a Man home to the Remem∣brance of God in Christ at first, and to improve Correction, Instruction and Mercy to the end; so it is as successful to recover a Man after a

Relapse into Forgetfulness. To this Remedy David was beholding (though never a whit the less to God, who put him upon the use of it) I thought on my wars, saith he, and turned my Feet unto thy Testimonies, Psal. 119.59. And Peter was thus recovered after his shame∣ful Forgetting of Christ and Denial of him; and Peter remembred, (1.) Thought upon and considered the words which Jesus said unto him, Before the Cock crow thou shalt deny me thrice; and he went out and wept bitterly, Mat. 26.75. And Elihu proposeth this to Job as a proper Remedy to abase and humble him that so much insisted upon his own vindica∣tion, and remembred not his infinite distance from God, as he should have done, and therefore brought him to the Bar of his own perverted Judgment. Hearken unto this, O Job, stand still and consider the wondrous works of God, Job 37.14. And this course cured him. I have heard of thee, saith he, with the hearing of the Ear, but now mine Eyes seeth thee. Wherefore I abhor my self, and repent in Dust and Ashes, Job 42.5, 6. He did before stretch his own Righteousness so far, and con∣fine the Soveraignty of God, as if he had done unjustly or cruelly in afflicting one so in∣nocent as he was: But when he had more at∣tentively considered the Majesty and Glory of God, and his wonderful Power, according to the scheme and draught that Elihu had set before him. Then the Bladder was prick'd, and he was humbled in his own thoughts, and

saw that for his very Integrity, which he held so fast and justified so much, he was be∣holding to God for.

And as Consideration is a means to bring the Heart to God at first, and to recover the Heart to him, when it begins to depart by unbelief, so it is an excellent help to increase and strengthen this Remembrance, to strain it to a higher peg, and make it more intense and vigorous. My Heart was hot within me, while I was musing the Fire burned, then spake I with my Tongue, Psal. 39.3. The Consideration of Gods immutable Goodness and everlasting Favour, and the brevity and vanity of all o∣ther things, stirr'd the Fire and awakened his Heart to a more savoury Remembrance of God; when he had considered how many dis∣graces Riches did lie open to, and what a blast Mans Life is, he subjoyns: And now, O Lord, what wait I for, my hope is even in thee, Psal. 39.7. And while the thoughts of Believers are inditing good matters, their Tongue is as the Pen of a ready Writer; quick to express the praises of God, Psal. 45.1. And Davids desires after God grew more strong and im∣petuous, when he thinks on the Pleasure and Priviledge of Communion with God, from which he was banished in the Wilderness. When I think on or remember these things, I pour out my Soul in me, for I had gone with the mul∣titude, with the voice nf Joy and Praise. He means to the publick and solemn Worship of

God. And now the Consideration of his want of these Priviledges cut this gash in his Heart, and made this gaping of his desires after God.

Caution.

I know there are other means to be used besides Consideration; but this is, 1. The leading act to bring on all the other that have any subserviency to this Remembrance of God. And, 2. The act that inspires Life and Soul into all other means, whither they be such as are near to the end (such as are near Repen∣tance, Mortification, Faith, and all internal Grace, Holiness) or such as are more remote from the end; As Reading, Hearing, Prayer, Holy Conference, whose success doth usually depend upon Consideration; and as it is the leading act. 3. So it is the act in which most are defective, and for want of which so many do miscarry and lose themselves for ever, and therefore I call it a principle means to beget and cherish the Remembrance of God, as I have proved.

And so much for the Reasons.

I come now to the Application.

1. Reproof.

FIrst, If Consideration be a means so ne∣cessary to the Remembrance of God, then here's sad tidings to the Inconsiderate. Such Men must needs Forget God, unless he were to be seen with Corporal Eyes, and his glori∣ous Perfections did lie open unto sense. But alas! what a poor superficial Beauty can that discover; it can pierce no farther than the sur∣face of a bodily Object, and the external Ac∣cidents; it's a meer stranger to the inward make and composition of such gross beings as these are, and discerns not that which is most essential to them. Much less can sense discern the Nature of Spirits, and find out the infinite depths of the Divine Nature, and search out the Dimensions of his Glory. It's usually such persons as these that make use of no other fool than sense to build themselves up in know∣ledge, that have so much Atheism in their thoughts. But it's another Eye that must in∣form us of the Being and Perfections of God, and make known to us both his Immensity and Eternity, whereby all his other Attributes and Perfections become bottomless and un∣searchable.

This Eye is two fold, according to the double light that is afforded to us for discovery. The Eye of, 1. Reason. 2. Faith. According to the double light of, 1. Nature, 2. Scripture, which doth discover the Object to these two Eyes.

There are but three ways by which we can come to gain any knowledge of God, or any other thing, either,

1. By sense; so we come to know that the Snow is white, or that Grass is green. Or,

2. By way of Deduction or Inference, or Ratiocination; so we come to know the Sun is up, though we see it not, because we see it is day. Our quick understanding doth fetch and conclude the one from the other, because the Sun and the Day are necessarily connected together.

3. We come to the knowledge of some things upon the meer credit and report of o∣thers. Thus we come to know that there is such a City as Constantinople or Paris, though we never saw them, or any matters that are related to us; and we have no other know∣ledge of these than what is grounded upon the testimony of others. The first Knowledge we call Sense, the second Reason, the third Faith.

Now Faith is two-fold, for either it is grounded upon the credit of Man or God. The first is fallible, because there is no Man but may de∣ceive or be deceived, and is defective both in Knowledge and Goodness. The one makes it possible for him to deceive, the other to be deceived. And from hence it is that his Credit is crack'd, and his Testimony, where it is not accompanied with some other evidence insuf∣ficient. But a Divine Testimony (where we are sure of it) is infallible; for it's Blasphemy to imagine that God is so weak as to be de∣ceived, or so bad as to deceive. Hence it is that whatsoever we have such a Testimony for, we may be as certain of, as if we saw it with our Eyes, or had the greatest evidence of Rea∣son for it. Such a Faith as this and Reason, are the two Eyes by which we do discover what it is to be known of God in his Word and Works.

But Consideration is that which fixeth both these Eye••, and helps them to understand more distinctly, and be affected with the glorious Perfections of God, as they are discovered in the Scripture, or may be gathered from the works of Creation and Providence. A cast of either of these Eyes, of Faith or Reason, but especially the first, may discover God to the Soul in some degree, enough to leave it without excus••, if it seek no further; but it's Consideration only that can give us such a sight of the Object, as shall command the highest

esteem and love of him, which must go be∣fore and make way for a worthy Remembrance of him. Though we should suppose a Person (that's guilty of Inconsideration, and doth not meditate on God, his Word and Works, in any degree suited to the Object) to have so much Faith and Reason as to profess Godli∣ness, and to become a formal Christian, yet he will never be a Saint and Christian at the Heart and Root, till his Reason and Faith be radicated and confirmed by Consideration. Neither is it any Consideration, the want whereof doth make a Man so miserable. Wicked Men spend thoughts enough upon their Corn and Wine, and Oyl, upon their Profits and Pleasures, and tickle themselves with such Meditations, and fix their Eye too much upon worldly Glory, and pre-injoy their happiness before it comes, and comfort themselves by an after Remembrance of it. I would they were in these things more incon∣siderate, or at least consider them after ano∣ther manner, what reference they have to the Life to come, to the pleasing of God and saving of their Souls, or consider inwhat a bitterness their sweetest pleasures will conclude, or think on them according to the description that God hath given of them in his Word. I know Consideration, if it be rational, serious and impartial, will digrace and shame the best of their sensual, brutish Pleasures; and the most sober Comforts here on Earth, that are joyned with the neglect of God and Mens Souls.

And therefore such Thoughts as tie Mens Af∣fections faster to these things, are not worthy the name of Consideration; besides, such thoughts as these stand in the greatest enmity to that Consideration, which the Text calls to, and the neglect whereof is so pernicious and destructive. It's impossible for those that employ their thoughts with eagerness and de∣light upon earthly things, to command them to any exercise that deserves to be called Con∣sideration. And if they be forced at any time to think on these matters that are out of sight, and to meditate on God and the Life to come, and the slipperiness of present things, it will be with so much weariness, confusion and partiality, that will quite intercept the fruit and comfort thereof. I know the thoughts of the best move heavily and disorderly to this work, partly thorough want of matter and skill to use it to their further edification; and partly thorough want of use and more frequent exercise in this kind, as also because they are still earthly in part, as well as others, but yet they do frequently consider these things, and are affected with them, and provoked hereby to labour after them, more than any thing that the World can propose; but woe be to those that consider not these things till they are thus affected and resolved. 'Tis not some cursory thoughts that will affect a Man with the excel∣lency of God and his Ways, and the love of Christ, so as to turn the course and bent of his Life towards them, and to fix his Resolu∣tion

to cleave fast to them, whatsoever difficulty or discouragement he meet with; and yet if this be not done, profess what thou wilt, thou art not a true Christian; yea, if thou art in∣considerate in any notorious degree, thou art undoubtedly a perfect enemy to the Cross of Christ, and a persecutor of his Servants; David gives no better description of such Men, Psal. 10.4. The wicked through the Pride of his Countenance will not seek after God, God is not in all his thoughts. And then mark what fol∣loweth, 1. He is an enemy to the Cross of Christ, His ways are always grievous, thy Judgments are far above out of his sight. His Mouth is full of cursing and deceit, and fraud; un∣der his tongue is mischief and vanity. And, 2. He is also a Persecutor of his Servants. He sitteth in the lurking places of the Villages, in the se∣cret places doth he murther the innocent, ver. 8. I dare confidently say, that an Inconsiderate Man cannot remember God; nor believe in Christ, to say the best that can be said of him. But he may do worse than be a base unbe∣liever, and run into all Excess, Riot and Un∣godliness, when a fair opportunity is offered, if Consideration do not hold the Bridle and and keep him in.

There are these two or three comprehensive Mischiefs, that do always follow upon the neglect of this duty.

First, Inconsideracy leads Men to Hypo∣crisie and meer Formality in the service of God. There's none so over slight and superficious in the Service of God, as those that considers not with whom they have to do. Custom and Education, and the common Example of o∣thers, with whom we live; and the Reputa∣tion that Christianity hath got among us, may draw us to the external Worship of God; and compose the Body to do some seeming ho∣mage to our Redeemer, both in Publick and Private; but it's the Consideration, of the Excellency of that God whom we serve, and his Service, that can make the Heart to draw near and busily attend, with Affections answera∣ble to the Service it's employed in. And what acceptance such inconsiderate Service is like to find by him, that will consider and weigh all our Services, and judge Righteously, you may see, Esay 29.13. For as much as this People, he means the Jewish Hypocrites, draw near me with their Mouth, and with their Lips do honour me, but have removed their Heart far from me. Therefore he threatens to bring heavy Judgments on them. Their Hearts must needs be far from God that considers it not, for that's the first and leading Act of the Soul that brings it on, and makes way for the

following Acts of Judgment. Complacency and Affection, without which there can be no reasonable Service; and how well God will receive any other Service from a reasonable Creature, it's a thing of easie understanding. What an high presumption and affront is it to stand before God with the face and con∣fidence of his People, and to bow our selves with an external Reverence before him, when the Soul is idle, or otherwise employed; and there's nothing of Reverence or Worship in the Heart! What a provocation, to deal with God as your Cheats and Impostors deal with us, that make a shew to our Eye of things that are nothing so, and have no reality, but cheat and delude our Sense! To use Legerde∣demain and slight in the Service of God; and to conveigh a Prayer in the presence of God, as if it came warm from the Heart, when it was never born any deeper than the Mouth. Be not deceived, God will not be mocked, Gal. 6.7. Think not to serve the All-seeing God as the Gibeonites served Israel; nor to come and make a Covenant with God by Prayer, as if your Services came from a far Countrey, even from the depths and bottom of your Hearts, when they come no farther than the Throat, and are a mess of meer wind and words; and these words are also nigh thee, even at thy Mouth; as the Apostle in another case, Rom. 10.8. You may laugh at an Ape when he bows to you and kisseth his hand, as if he meant you some high respect,

but you will not take your self to be honoured thereby, much less will God take the gestures of your Body and your outward Presence, and the sound of your Lips, and such ridiculous Actions, for a substantial and rational Ser∣vice; that Heart is dangerously mistaken that thinks so. There's no Harmony in Gods Ear, unless Understanding, Judgment and Affecti∣ons, together with the outward Worship and reverend Deportment of the Body; all come together to make up the Quire; otherwise 'twill be the Sacrifice of a Fool, and such as are foolish cannot stand in his sight, Psal. 5.5. (1.) Either with approbation or without shame, and where there is no Consideration nor in∣ward Intention of Mind and Heart, there can be no other Sacrifice than this, nothing but meer cheating Formalities. Keep thy Foot therefore, saith Solomon, (that is) thy Heart) when thou entrest upon the Service of God, and be more ready to hear than to give the Sacrifice of Fools; and why is it the Sacrifice of Fools? mark, the reason follows, For they consider not that they do evil, Eccl. 5.1. This it is that betrays them and marrs all. If Consideration stay at home, better thou hadst never gone to Church, for God will be sure to miss that and hate such Worship, where the most essential, vital part is wanting, and count thee a greater sinner in some respect, than if thou hadst kept away the Carcass also, since the Soul was wanting. Who is blind but my Servant, or deaf as my Messenger? Who is blind as he that is perfect, and blind as

the Lords Servant, Esay 42.19. Here God ac∣cuseth his Servants of a greater ignorance and deafness than other Men, that worship him not at all. What's the reason? The next verse will tell you, ver. 20. Seeing many things but thou observest or considerest not. Seneca jears the Jews for casting a seventh part of their time upon a Weekly Sabbath; and jear he might well enough, if this poor shadow of meer out∣ward Worship were all that that People could spare him. Though I do not excuse the Blas∣phemy of that Heathen Moralist; Mr. Weemes in his Christian Synagogue, tells us of a Jewish distinction. They it seems distinguish'd between the Internal and External Rest of the Sabbath. The Internal Rest they stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (1.) The Secret Sabbath; the External Rest is when Men rest from bodily Labour, but give not themselves to the Worship of God in the Spirit. This they called the Sabbath of the Ox and the Ass. If thine External Presence 〈◊〉〈◊〉 bodily Worship, be all that thou canst offer up to God; the Dog that follows thee to Church, or thy Beast, might be taught to serve God as well as thou. O what contemptible and undervaluing thoughts have such Men of their Maker, and the Object of their Worship, o•• rather none at all. Who can sit or kneel before God with an irreverend or roving Heart, and quietly suffer this intolerable dishonour to be done to him, that care not for the manner how 'tis performed, so they be but locally present, and makes the common stailty to••

much their refuge, because it is the common Complaint of the best, that their Hearts are quickly lost in Gods Service, therefore they are well enough, though they take no effectual course to heal it. Well, it's want of Con∣sideration, not only in the time of Service, but at other times, that puts them upon this absurdity in their approaches to God; to give him the Eye and Mouth, and any thing but the Heart. The very Heathens themselves, had more judicious manly thoughts of God than such Christians have. Their Books are stuff'd with such sayings, as imply inward Love and Reverence, to be more acceptable than the fatest Sacrifice. I could multiply Sentences enough to such a purpose, if I thought it were worth the while. Thus you see one sad effect of Inconsideration.

Secondly, As the want of Consideration doth multilate the Service of God, and cut out the very heart of it, so it makes it altogether tasteless and insipid. It's impossible that God should be served in a due manner, and his Servants not feel the difference between his and all other Service, Mic. 2.7. Do not my words do good to him that walketh uprightly? Who can say he hath cleansed his Heart in vain? Psal. 73.13. And that there is no profit in the sincere Worship of God; and that in keeping his Commandments there is no reward? Psal. 19.11. Who can say there is no sweetness in the Hearts approaching to God? That it is a dry and empty Employment, though per∣formed

with the greatest solemnity and since∣rity. Where is the Man that can step forth and say, that it's labour and loss, and is not accompanied with the greatest Honour, Plea∣sure, Profit, unless it be the Hypocrites and formal Professors, that slight it over; and whose Hearts are not engaged in the Work? Mic. 2.7. Do not my words do good to him that walketh uprightly? Verily there is a reward for the Righteous, Psal. 58.11. I mean such a one that comes not behind his Duty, but keeps company with it. You may safely and confidently aver, to him that soweth Righ∣teousness there is a sure reward, as well as shall be, Prov. 11.28. Many a refreshing, joyful Song he hath whilst he is scattering this Seed; what then will the joy of the Harvest be, if Plowing and Sowing be such a plea∣sing Work? I confess in all other Service that doth not refer to this, the question may be truly put, What doth it profit? Where is any pleasure that my Heart and Soul can taste and find? I have many a time come home by Weeping Cross, when I have travelled hardest in the affairs and matters of this Life. But he that saith his Heart hath found no sweetness nor reward in his approxima∣tion unto God, and in the exercise of his Worship, if he understands himself, he doth but proclaim his Hypocrisie, and tell the World that his Heart is defective in the Work: That he doth not Worship his Maker and Redeemer in Spirit and in Truth, Joh. 4.24.

That he doth not consider to whom he doth repair, nor what he may expect; nor who is ready to intercede for him, if he doth but look to him with a believing Heart; other∣wise, if these things come under any due Con∣sideration, he could not find no taste nor sweetness in such a Service, nor return with such a dry and empty Heart, from the Foun∣tain of infinite Joy and Fulness. Could a Man come to the Sun and not be enlightened, and stand under it's warm refreshing Beams and not be revived? Could a Man touch the Hem and Border of Christs Garment, and feel no Virtue come forth for his Refreshment? much less can a Man stand in the presence of his Glory, and have no reflections of Light and Comfort from him? You may as well say that a Man may feed upon the most nou∣rishing Sustenance, and concoct what he eats, and yet not thrive at all. As that a Man may thoroughly and seriously consider the great sanctifying Truths, and live under the power of such Thoughts, and find nothing of Gust and Relish in them. Peace and Com∣fort in some Degree, are as inseparable from Grace, if Consideration bring it into Exercise, as Light is from the Sun. And as Conside∣ration doth gather strength, and is more lively and vigorous, so will the Exercise of Grace be more fervent, and when Grace is upon the Wing, and in a hasty flight Heaven∣wards, the Virgins that are her Companions, Peace and Joy, and Comfort, I mean, will

not be dead and unactive, but will, like the shadow, keep company and resemblance with the Body to which they do belong. And they that are most frequent and strong in the Ex∣ercise of their Grace, Faith, Love and Hope, will have the stronger and more frequent Con∣solations and Refreshments. And therefore David, whose Faith and Love, and Thank∣fulness to God, were continually working, had the the greater sense and experience of this inward Joy and Comfort. And such was the degree thereof oftentimes, that he could not contain himself, but he must needs break forth into Songs and Triumph. How sweet are thy words unto my taste, yea, sweeter than Honey to my Mouth, Psal. 119.103. O how I love thy Law, it is my Meditation all the day, ver. 97. Thy Statutes have been my Songs in the House of my Pilgrimage, ver. 54. The ser∣vice of God must needs be tedious and irksome to them that have their minds on something else, and think not what a courtesie they do themselves whilst they draw near to God with the Heart. What a favour it is to approach such a presence? What an Honour it reflects upon them? and what advantage there comes in every way to him, that offers a Sacrifice fit for God to accept.

2. Exhortation.

SEcondly, Having shewed you what an Ob∣struction Inconsideracy is to the Remem∣brance of God, and instanced in two woful inconveniences, that necessarily flow from an incogitant heedless Service of God. By this time I hope our Eyes may be a little opened to see what a sin it's to be defective in so great a Duty as Consideration is; and therefore it's the more seasonable to warn and beseech you that you would not at one dash blot out all true Worship of God, and solid Peace and Comfort out of your own Hearts, by a sin so inconsistent with the Rational Spiritual Na∣ture that God hath bestowed upon Man. Must not he that hath made both Soul and Body, be worshiped with both, and served with their united strength? As the Eye guides the Body, so doth Consideration first stir up, and then steer and govern the Soul in all its operations; and therefore if you leave out that, the Soul cannot stir or move suitably to its Nature. If then Forgetfulness of God be a sin, that you would not for all the World be found guilty of, at the great trying day, then be sure not lay the Foundation of such a guilt by the neg∣lect of Consideration. Use that Faculty in all things, if you would they should be wisely

pone, but fail not to use it in the service of God, and in the matters of highest impor∣tance. And as you have to do with God in all things, either mediately or immediately, in a nearer or remoter manner; so it behoves you to consider, if you will discharge the Duty and rightly perform your Work.

There are but two sorts of Actions that a Man hath a capacity to produce, and in both we have to do with God.

1. There are some Actions that have God for their Object (or something immediately subservient to him) and their end also. Such are all Actions of Religious Worship, whether External, as Prayer, Praises, solemn Invo∣cation of his Name, in an assertory or pro∣missory Oath; hearing of the Word, parti∣cipation of the Sacraments; or Internal, as Faith, Love, Reverence, Dependance, Trust, Submission.

2. There are other Actions that have not God, but something else for their Object, yet they should have God for their Principal and Ʋltimate End. Such are all the Actions where we have to do with Creatures, whether They be Acts of

• Labour:
• Refreshment.

In Study, the Object about which our Action is conversant, is that which our thoughts are exercised about, whither it be Names or Things. In Trafique the Object of our Action is that with or for which we Trafique. In Eating and Drinking the Object is our Meat and Drink. But the end in all these should be the plea∣sing of God and the promoting his Glory, which is done when we ask Counsel of him, and humbly beg his Direction in all these, and heartily devote the Knowledge, the Strength, the Gain; which comes in by these Actions to the befriending of his Interest. Now in both these sorts of Action (as I have al∣ready hinted) we have chiefly to do with God, who is principally concerned; and therefore both of them must be guided by the Law of God, for the matters and manner of them, that they may attain their end; but do this, if you can, without Consideration. The Heart is deceitful above all things, and de∣sparatly wicked; who can know it? Jer. 17.9. It will make you believe that your intentions are upright, and that God's Honour is aimed at, when there is nothing else. If therefore you would not be deceived, believe not your own Hearts, much less the Tongues of others, that would flatter you into a good opinion of your selves. Judge not according to an out∣ward sudden appearance of things, but judge Righteous Judgments. But this you can never do, if you Consider not. There are depths in the Heart of Man, depths in all his Actions, depths in the Word of God, which is the

rule of them. The Devil hath a deep reach in his Temptations, whereby he sets upon us, and manageth his Work with the greatest Art and Cunning. The baits that he useth are not easily discerned. Vice and Wickedness is spe∣cious oftentimes; Truth and Honesty appears in a disguise, and seem on a sudden like him that was the perfection of Beauty, to have no Form nor Comeliness in them, Esay 53.2. Without Consideration you can never search these Mysteries, nor wade thorough these Depths. The careless and inconsiderate Man will be taken and insnared; he will catch at a shew instead of a Substance. He will em∣brace an Appearance instead of Death, and the way will seem right in his Eyes; the end whereof is the way of Truth. It's a fearful charge which the Prophet Esay fastens upon the careless Jews, Esay 59.8. There is no Judgment in their goings, they discern not where is safety nor where is danger. Such Persons he knew could not escape Destruction. If you Consider not there can be no judgment in your goings; you will be in danger every step you tread; you will never find out your duty, nor be able to perform it; neither Faith nor Reason will bear any sway in the course of your Life (for Consideration puts these into power and authority) but Sense will rule you, and you will live after the Flesh, and so must take what follows. The Apostle tells you what that is, Rom. 8.13. If you live after the Flesh ye shall die; and Gal. 6.8. He that soweth to

his Flesh, shall of the Flesh reap Corruption. (1.) Perdition. If then you would not bring such a shameful reproach upon Humane Na∣ture, and live like a Brute in the shape of a Man, nor like an Infidel under the disguise of a Chri∣stian, nor reap the fruit of a Sensual Fleshly Life, use Consideration; I say again, live under the power of Consideration.

The Consideration which I commend to thee is two sold, viz. Of the

• End.
• Means.

It is the work and business of every Man both good and bad, 1. To design an End; and, 2. To pursue that End, and compass his designed intent, by the surest means he can possible. The End of a worldling is to thrive and grow rich, and therefore it is his daily Study and Practice to compass his End; his Thoughts, Affections and Actions, are all busied in contriving and endeavouring to grow rich.

The End of a Christian is to grow rich also, but not in worldly Riches, but in the Grace of God; not to add House to House, and Field to Field, Esay 5.8. But to add to Faith Vertue, to Vertue Knowledge, 2 Pet. 1.5.

And to grow up to the full assurance of Un∣derstanding, Col. 2.2. What makes the one so Wise, Provident and Judicious, and the other so Weak and Shallow, and so defective in his very Reason and Choice? It's this only that makes the difference; the one hath weighed and considered these things, and set the one against the other, and tried them in an even ballance; the other takes that comes first, and prefers a present Pleasure, that he tastes and feels, though it be for a short and uncertain time, before an everlasting Felicity, that he hath no sight of, but he must take upon the meer credit of God's Word. Doth that Man that looks no higher than how to fare deliciously every day, and to get a little better Wooll upon his Back than others, and to rustle in Silk and gaudy Attire, and to domineer over others, and to have his Com∣mands fulfilled, though they be never so ab∣surd and unreasonable. Indeed, Consider that his Life will not always last, that his Dream will quickly end. Doth he that is got into the Saddle, and makes a greater bustle and stir than his poorer Brethren, and tramples un∣der his Feet that doth oppose him, and that will not bow down that he may go over them, or make a stirrop of them, to climbe up into a higher degree of Pride and Ambition; Doth such a one consider that he must come down at last? If he had considered this he would never have made such a foolish Choice as this, and neglected God and his Soul, for such a

flying Sensual Happiness as this is. Doth that Man that wanders after the World, and lets out his Heart to any present Enjoyments, and feeds upon Air, and the Breath of a few lying deceived Men, whilst he seeks not the Appro∣bation of God, by an Humble, Holy and Heavenly Life, know and consider what Dung and Dross he hath prefered before an Eternal Crown of Glory? Let the event prove who was the wisest and most considering Man, she that hath chosen Heaven, or he that hath chosen Earth; he that hath renounced God, or he that hath renounced the World; and who is the most weak and crack'd Brain'd Person, he that studies to please God, or he that studies to humour the Flesh, and to satisfie the Lusts thereof. I do not intend by what hath been spoken, to disparage any of these lower Comforts, that are used with Conside∣ration, Thankfulness and Sobriety, and that do not lift up Mens Hearts with Pride and Insolency, and make them the more Impious, Oppressive and Intollerable, the more they have of them; nor negligent in their study to please God, and care to promote that which is right in his sight. But my design is to shew the Vertue of Consideration, that makes such a vast difference between Man and Man; and makes the one to dig so deep and lay his Foundation so sure, that his Happiness shall last for ever; and the other to chuse the Hap∣piness that shall last but two or three score years at longest; it may be not the tenth part so

long. And as Consideration makes so vast a dif∣ference in the Ends, that Men design and intend, and makes one chuse Heaven, and an Eternal Life with God, for his Portion and Treasure; and to set his Heart upon it, and to make it his ultimate End. And another for want of it, to set his Heart on a little fading Beauty, Lying Honour, Perishing Riches, or unsatisfying Pleasure, or Carnal Wisdom, to be guilty of the greatest Folly, that he may swagger a little while. So it makes as wide difference in the Means, and prevails with some to humble them, that God may in his due time exalt them, to emyloy their thoughts how to mortifie their Affections to the World, how to strengthen the Love of God, to root their Faith more deeply, by a more frequent Exercise of it, and how to get their Hearts more affected with the wonderful love of Christ. This makes them so frequent in Prayer, so at∣tentive upon the Word, so intent upon all Christs appointed Means, that they may in∣crease in Spiritual Understanding and Love; when the Inconsiderate can dispence with these for a little worldly Gain or Ease, and prefer Earthly Toyl and Labour, before a little pains to get the true Wisdom, and to save their Souls.

In the Name of God therefore, I beseech you, to consider, if you would not be guilty of the greatest dotage, and miscarry in the choice of your End; and consequently of all the means. If you would not take a Dream

for Happiness, and spend your Strength for nought, and be forced to confess your Folly when you come to die. Force your selves to Consider, especially when you have the best advantages to promote Consideration; when you have Time, Leisure, Health, seasonable Instruction from the Word and Providence of God; and you feel more sensible Conviction of the worth of God's Favour, and the vanity of all things; then consider and set it home, and drive on to a Resolution to forget God no longer. Consideration will help you to do this if you will follow it, and encourage your selves to it, and not check your Minds when they are thus employed. Plead not your Ig∣norance and Unskilfulness, do it as well as you can, and use will make you more ex∣pert; much less plead your Impotency, and pretend that you are utterly unable.

If a little Worldly Trouble come upon you, you can consider how to get out or shake off the Trouble. If you are under a Reproach, and a little Contempt of Men, you can Consult and Consider how you may wipe it off, and vindicate your Name and Credit. But oh what thoughts of Heart, and wise and deep Consideration to secure Life it self, and the Comforts that are nearest and dearest to it? These are Signs that we have the Faculty, and can Consider about those things that we value, or have any love to. That Men are therefore so Inconsiderate

in the Concernments of their Souls, and a∣bout the matters of another Life. It's an evi∣dent Sign they value them not, they care not for them; to awaken such therefore, and put them upon this great and necessary Work, I shall suggest these following Proposals:

Incentives to Consideration.

FIrst, You have matters of the greatest importance and necessity to Consider. If it were only to live happily here, and to escape the miseries of this Life, it's worth Consideration to bring this about; but it is an Everlasting Life and Happiness that we are to provide for, which if we do not compass, it's not the loss of this that will be our only Misery, though it be an unspeakable, un∣valuable Loss. But you must bear also the Wrath of God, that will kindle on you like a devouring Fire, and the Fury of a guilty awakened Conscience, that will fall upon you like a Tempest, and fright your Soul into Everlasting Dread and Horror. And doth it not mightily concern us to Consider how to escape all this? If thou hast any love to thy own Soul, when the Qustion is whether thou shalt live or die for ever, thou wilt Consider and thoroughly resolve thy self.

If thou hadst lost a dear and powerful Friend, on whose Favour all thy Worldly Hopes did depend, thou wouldst not refuse to let thy Thoughts run upon such a Subject as this is, neither would it be tedious to thee to Consider how thou mightest obtain thy Pardon and regain his Favour. The case is Ten thousand times worse, incomparably more sad. You have lost the Favour of God, and are fallen under his Displeasure, and you are like to perish for ever, unless Considera∣tion bring you to bewail your loss, and sin, which is the cause of it, and bring you to Repentance, and so prepare you to believe in Christ. If you had some great business to dispatch, intricate and doubtful, you would endanger your Estate or Life, if it were either neglected or imprudently managed; who would not summon up all the Reason that he hath, and consider well how he may di∣spatch it as successfully as he can? And do you not perceive how absurd it is to be care∣less, how your present Life is ordered, that must decide the Case and Detriment how you shall live for ever; and not to Consider, and that to purpose, how you may get Christ for your Friend to procure your Acceptance with God; how to get the Holy Spirit of Promise to dwell in you, to turn the stream of your Affections from Earth to Heaven, and to subdue your Corruptions, and to for∣tifie and encourage you against Temptations,

to put you upon your Duty, and to enable you to a right Performance? You will lay by such works as this, or do it in a mad and careless fashion; if you do not Consider why and how it must be done. It's Consideration that must shew you the truth and certainty of the Life to come, the Glory of Heaven, and what an intollerable loss it is to fall short of it: It's that must shew you what a Debter you are to God and to your Redeemer, and the worth and excellency of your Soul, and the necessity of a renewed Holy Nature, and of an Humble and Self-denial Life. Considera∣tion, I say, must needs shew these things and affect your Heart with them, and make you sensible how much they do import, and how nearly they do concern you, or you will never do them; you'll rather take the brutish En∣joyments that Inconsideracy will make you relish, and chuse the Pleasures of Delirancy and Madness, rather than pay so dear for true Wisdom as you must, if you are a stranger to the fore-mentioned Consideration, I say (pay dear) in respect of the Flesh and it's sinful Contentments, which must lose their Lives in the Service of God and your own Souls, though it will be unspeakably cheap, when you have paid the most in this kind. O how doth it import us to know God as our Maker, Lord and Governour, in such a manner as doth affect and captivate our Hearts to a voluntary and wilful subjection to him, as our only Felicity? How much doth it concern

us to get such a clear sight of his amiable, lovely Nature, and most transcendent Persections, as may possess our Souls with the highest Re∣verence of him, and kindle the strongest love to him! that the Remembrance of him may be our sweetest daily Exercise and Imployment. But without Consideration you cannot approach him, nor get any transforming reviving sight of him. His Ways are in the Seas, and his Paths are in the deep Waters, and Foot-steps cannot be known, nor track'd without frequent Exer∣cise of your Considering Faculty, Psal. 77.19.

Secondly, As we have the matters of greatest importance and necessity to Consider, so we have many special advantages to excite and awaken Consideration. One would think the worth and weightiness of the Object, should be spur enough to quicken us to this Work, and command our thoughts, if there were no other motive to prick us forward; but we have many current helps, many a loud call from the Word of God, set on by his appointed Servants, that are sent forth on purpose upon this Errand. Many providential help, both sweet and terrible, and something besides the common course, strange and unusual, and therefore more fit to set the Mind a thinking, from what cause they come, and what they drive at. The veryest Atheist is sometime blank'd, at some strange and unheard of events, and knows not what interpretation to make of them, nor whether to refer them; for having

denied the true Author of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They become vain in their ima∣nations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And their foolish Heart is darkned, Rom. 1.21. Yea, that arch Opposer of Providence, Epicurus himself, had not made such a progress in Forget∣fulness of God, and the denial of a Deity, govern∣ing and over-ruling the Affairs of the Earth, but that he was so startled by some effects that he observed, that he could not utterly wipe the notion of a Providence out of his Mind. When a Blasphemer is struck dead in the very Act of his Blasphemy, and Ven∣geance lights upon another, with a fearful imprecation in his Mouth; and some effects are so anomalous, and besides the course of Nature, that it is no thanks to the most Atheistical to bring in their Witness, and to confess the Wisdom and Power, and Justice of God. Let a Man that truly worshippeth and feareth God, in such a time of dreadful and publick Calamity as this is, applaud the Justice of God, and freely confess his handy work, and assign the notorious, publick, allowed, and encouraged sins of the City and Nation, for the meritorious and provoking Cause. It may be a purblind thick sighted Beast, whose God is his Belly, and whose Glory is his Shame, that is drunk with Sensual Plea∣sure, Phil. 9.13. will tell you that such a mor∣tality comes about in the revolution and circle of so many years; and will rake the Kennel for the Cause, and ascribe the effects to the

naughtiness of the Streets, rather than to the naughtiness of their Hearts; or look up to the true efficient, to whom these causes they usually fasten upon are but subservient, and all, that they might hide their shame, and that they might perswade themselves and o∣thers that their sin hath no hand in bringing such a scourge upon us; but yet for all that, when the Judgment comes a little nearer to them, and begins to find them out and a∣waken them to Consideration, which they had no time for, when they were running from one brutish pleasure to another, then they begin to see, and to be confounded with shame. They cannot now laugh out of their Hearts all serious thoughts of a Life to come, nor make a jest of a Holy Life, as they did in the day of their delusion; but would give a World, if they had it, to die the death of the Righteous. No wonder that strange and ex∣traordinary Providences, whether they be of Mercy or Judgment, jostle the most sottish and inconsiderate Mind, and awaken it to think other thoughts of all things than they did before, and enforce an Heathenish, Earthly Mind, that spent all its thoughts upon va∣nity before; to say that all is but vanity, and God's Favour is the only ground for true Contentment, if this good fit would last which Consideration hath brought him to: But alas, ••o sooner is the Providence over, that brought him to Consider, but he grows careless a∣gain, and sleeps into Atheism; and whilst

things run in a constant Channel, and keep a constant course, God is not in all his thoughts, Psal. 10.4. Now they think that Repentance and Faith, and Self-denial, are the work of Cowards, yes, and such as believe, that God hath as great hand in the orderly course and motion of things, as when they go out of order; and Water that is a fluid body and should run, stands still; and Fire that should burn, doth not. Let but a Man consider, and it's as easie to believe, that its as great a power must enable the Sun to run it's race, as to stand still or go backward; to preserve the Societies of Men, as destroy and waste them with a devouring Plague. All the difference is, Men now consider, that would not before, and conclude at least, that it's the safest course to live the Life of the Righteous, though there were no God; and oh that all would so con∣clude, and hold fast such a conclusion, and live accordingly; then they would quickly see more and more evidence of God in the Word, and the necessity of his Service, and the ex∣cellency of his ways, and rise up to a higher conclusion. That when, as before, they could say it was the safest way to renounce worldly Pleasure, and to mortifie their Lusts, and to addict themselves to the Love and Service o•• God; now they would be able to say, that it's perfect madness not to take this course. It's a Wisdom to be laughed at, to be wise for this Life, and neglect the Life to come. A little Consideration would shew the naked∣ness

of such pretended Wisdom; and among other helps, this of Publick Calamity, where Plague or Famine, or any extraordinary Judg∣ment, sweeps away thousands, calls the rest to come and behold the works of the Lord, what Desolations he hath wrought among us, Psal. 46.10. Be still and know that I am God, I will be exalted among the People, I will be ac∣knowledged by these careless and Atheistical Sin∣ners, ver. 11. And if the Lethargy of Mens Minds be not great, they will consider, those that were even lost before for want of atten∣tion to the Word and Works of God, will awaken now, or it's too much to be feared ne∣ver; shall I call it therefore a Judgment or a Mercy, which the compassionate God hath sent upon this Nation, that gives us so much advantage to come to sober thoughts? Doth it not give some check whether we will or not, to the external acts of Pride, Luxury and Un∣cleanness, whereby the inward Acts are weakened; and we have time to reason with our selves, and are better disposed to consider, when freed from the clog of worldly cares, and from the fumes of a surfeited Body, overcharged with Meat and Drink, and from the flattering Friend that make us believe we are well, when our case is too much to be lamented; and God hath not left this Town altogether without this Mercy. If Con∣sideration be so preparative to the highest Wisdom, and so necessary to the Knowledge and Love of God, and all solid Content and

Peace; then all the means whereby it is pro∣moted, should be welcome to us: And our Deafness to these Providences and Inconside∣racy, notwithstanding we have so many ad∣vantages to bring us to Consideration of their miserable, woful condition, that forget God, hath the greater sin. This is the second help to Consideration, that should humble us for the neglect of it, viz. because we have so many advantages to awaken us to this duty.

Thirdly, As Consideration is a work of ab∣solute necessity (where there is time and Ca∣pacity) in regard of the worth and greatness of the matters, which so much concern us; and in regard of the help and assistance that God gives us to this duty: so the Fruit and Benefits of Consideration are unspeakably great: I shall name two:

1. It is Wisdom to consider, yea, it's both a sign and a cause of it: where Consideration is, it argues there is Wisdom already, and the frequent exercise thereof will make the Person wiser; and both are intimated, Psal. 107.43. Whoso is wise will observe these things. There Consideration is a sign of Wisdom; and they shall understand the loving kindness of the Lord. Here it is the cause, it produceth Understanding and Wisdom in a higher measure; so that Wisdom is both the antecedent and consequent of Consideration, and doth both go before

and follow after it. Sin in Scripture is fre∣quently branded with the name of Folly, be∣cause it proceedeth from Folly, and maketh a Man more and more foolish that committeth it, Psal. 85.8. I will hear what God the Lord will speak; for he will speak peace unto his Peo∣ple, and to his Saints; but let them not turn again to folly (i. e.) Sin, Job 4.18. He charged his Angels with Folly, that is with Sin, and so threw them down to Hell. And they that are guilty of it are called Fools and Foolish, Psal. 5.5. The Foolish cannot stand in thy sight. Who are they? the later clause telleth us, Thou hatest all the workers of Iniquity. And that it pro∣ceedeth from Folly from whence it is deno∣minated, we have evidence enough in Scrip∣ture. The Fool hath said in his Heart there is no God, Psal. 14.1. Where Atheism••s ascribed to Folly, as the Fruit of it. First a Fool and then an Atheist, where by (Fool) is meant, not a Natural, or one that's born with a Crack or Defect in his Intellectuals, but one that's weak thorough wilful Inconsideracy, and by works of Darkness hath clouded and sotted his Understanding; as those in Rom. 1.21. Whose foolish Heart was darkened by their vam Imaginations. So Jer. 4.22. My People is foolish, they have not known me. The sense whereof may be so as to make Folly either the cause, or the effect of not knowing God (viz.) Because my People are Foolish, there∣fore they know not me; or else because they are ignorant of me, therefore they are Foolish. Now

then, as nothing doth more promote Fol∣ly than Inconsideracy; so nothing doth more befriend Wisdom than Consideration: It digs deep and finds out the bottom, and dis∣covers the highest Cause of all things, which is the true Description of Wis∣dom contemplative; or as it is in the Un∣derstanding, for so the Schools define it. Sapientia vera est, radicare de omnibus secun∣dum altissimam Causam. Altissima autem Causa est Voluntas divina, sive lex quae voluntatem Dei, Hominibus manifestat. When the careless in∣considerate Person, whom God hath blessed with Health, and Content, and Success, looks no higher than the Air he breaths in, to which he ascribes his Health, or the Estate he hath, to which he attributes his Content; or his own Prudence, to which he imputes his Suc∣cess. On the other side, when the Inconsi∣derate Person, whom God hath afflicted, is pur-blind, and can see no farther than an un∣wholesome Air, a bad Dyet, an envious, troublesome Neighbour, or the general Con∣tagion now among us, by the which he thinks he is afflicted in his Estate, Name or Health (I say) when the Inconsiderate Person, either in Prosperity or Adversity, stops here, and goes no further; the considerate Person is wise indeed, and looks above and beyond all these, and seeth the Spring that setteth all the Wheels a going, the primitive and over∣ruling cause, that commands all the other.

1. Suitably to their own Nature.

2. And according to the counsel of his own will. In the one appears his admirable Wis∣dom, in the other his Almighty Power. And according to this judgment of things, he is both affected and instructed, and therefore his Heart is not lifted up with Pride; but thank∣fulness unto God when he is enriched with his Mercies, and the Streams wherewith he is refreshed, set his Heart a longing for the Fountain. This effect upon David had all his temporal Mercies; they made him cry out for the Living God, Psal. 84.2. My Soul thirsteth for God, for the Living God; when shall I come and appear before God? Psal. 42.2. And this influence they will have in a sincere degree and measure upon all true Believers; neither will they make any sinful haste to get away from the Rod, when God sendeth it; they know nothing can come without his special appointment. And therefore though Troubles flow in upon him, and come to∣ward him like a swelling Tide, and threaten to swallow him up; though Enemies come upon him with Rage and Fury; and the De∣vil and his own Corruption come upon him like a Tempest, as if they would bear down and utterly overwhelm him, yet in this he is confident, he cannot utterly sink if he be a Be∣liever. Though a sinner doth evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that

fear God, which fear before him; but it shall not be well with the wicked, neither shall he prolong his days, which are as a sha∣dow, because he feareth not God, Eccles. 8.12, 13. So Esay 3.10. Say ye to the Righte∣ous, it shall be well with him, for they shall eat the fruit of their doings. And as Considerati∣on is the direct way to Wisdom, which is in the Understanding; so it is a ready way to that other Wisdom, which is in the practical Faculties. This Wisdom the Schools define to be, Habitus discretivus optimi Finis, & Electi∣vus optimorum mediorum. Such a habit as dis∣poseth a Man to discern and intend the best end, and to elect the best means. The highest end that an inconsiderate Man doth intend, is no higher than the World; it is at best but some Sensual Comfort, some Carnal Satisfaction, that's fitted to his baser part, and does no better service than accommodate his Flesh. I confess, his Soul also may seem to be content, whilst he hath a fulness of Earthly Prosperity; but that's but a meer negative, and no positive Act, whereas true Content∣ment is something positive. And that Soul that hath it, doth not only hold its peace, and say nothing to the contrary, but with deliberation speaketh Peace to a Man, upon the surest and most infallible grounds. The plain truth is, the Soul of an ambitious and vo∣luptuous Worldling, may seem to be satisfied and acquiesce, if he hath what the World can afford him, because he doth not believe or

consider, The end of all things is at hand, 1 Pet. 4.7. But sense hath a full mastery over him, being gratified to the full, and doth make the Mind drunk, that it cannot make an im∣partial enquiry into the worth of what the Man for the present is so much pleased with. O if such a one did consider and believe, he would like his condition worse than that of the vilest Begger. He could not look into the Word of God and see such dreadful passages against those that have their Affections set upon the World and Pleasures thereof, nor read the terrible Description of those Men that have the Riches of this World, and are not rich towards God, Luke 12.21. and not tremble, and even throw away such Earthly Luggage, that is such an impediment in the way to Salvation, if he could not be otherwise rid of it.

And as the inconsiderate Mans great and principal End is no higher, so he is as foolish and void of Understanding in his choice of the means whereby he would attain his End. Alas, that ever Men that have such excellent parts and means for their Improvement, that are bred up to more Understanding than other Men, should so disparage their very Reason and Judgmen••, as to think that Hawking and Hunting, and Carding and Dicing, and Court∣ing and Feasting, and such like Courses, should bring a Man to Content and Happiness. If they did but consider, they could not possibly

judge this, unless their Reason were besotted, and there were some considerable flaw in their understanding Faculty. I deny not, but in reference to their intended End, they have made a wise and prudent choice, and hit upon the fittest means. Their end being the pleasing of the Flesh, what can they do more wisely than to make provision for it, to fulfil the Lusts and Desires thereof, Rom. 13.14. and to live at Ease? And so the Children of this World, as our Saviour hath affirmed, are wiser in their Generation than the Children of Light, Luke 16.8. Their end (though by accident) being to lose the Life which is to come, what can they do more shrewdly than to save this present Life? Since their end is to destroy their Souls, can they take a more prudent course than to love the World and the things of the World, and keep all thoughts of a future state out of their Minds, as much as may be, lest they should be converted and saved? This their way is their folly, Psal. 49.13.

But the Man that Considers will look higher, and be sure to project for all Eternity, and make nothing his chief End but what will never fail; and therefore hath a wiser reach than the most applauded admired Wit that is Earthly Minded. And he is as wise in the choice of the means whereby he makes towards his End; they being no other than what God himself hath prescribed, and therefore can never mis∣carry;

his End is to save his Life for ever; and therefore he will venture to lose it here, Matth. 10.39. His end is to get him Ever∣lasting Honour, and to embalm his Name to all Eternity, and therefore he doth rejoyce when Men revile him and speak all evil of him falsly for Christs sake. Thus you see, that Consi∣deration maketh a Man truly and solidly wise. This is the first benefit of Consideration.

2. Consideration is a work accompanied with the sweetest Pleasure and Contentment. The meer agitation and exercise of the Intellectual is sweet to one that knows how to employ them. But when moreover the Objects of the Mind are such as do enlighten, purifie, and rejoyce the Heart, such a Man, if he know how to manage the work, must needs advance himself to a high degree of pleasure. The reason why some Christians grow weary and faint in the Service of God, and walk heavily in the bitterness of their Souls, a great part of their Life, if not all, is because they do not more frequently approach the Fountain of Joy and Gladness in their Meditations of him, and do not so well consider the evil of Sin to forsake it more heartily, nor clear up their interest in Christ, and Evidences for Heaven by daily Consideration. Were these things better considered, they would be better known, and what a pleasure would it be, to think upon God and Heaven, and Christ, if we had but 〈…〉〈…〉 ••••••erest in them? Thus

you see some of the fruits of Consideration.

Fourthly, As the benefits of Consideration are unspeakably great, so the mischiefs of Inconsi∣deracy are as sad.

1. God threatens it heavily, Psal. 28.5. Because they consider (or gard) not the works of the Lord, nor the operation of his Hands, he will destroy them and not build them up. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because they did not understand in the Original, for Consideration and Ʋnderstand∣ing are so near a kin, that they are both ex∣pressed by the same word; and Esay 5.12, 13. And the Harp, and the Viol, and the Tabret, are in their Feasts, but they regard not the Work of the Lord, nor consider the operation of his Hands. So Hos. 7.2. They consider not in their Hearts that I remember all their Wickedness; now their own doings have beset them about, they are before my Face. Neither doth he barely threaten, some Execution is done; Job 34.26, 27. He striketh them as wicked Men, in the open sight of others; and the Reason follows, because they turned back from him, and would not consider any of his ways.

2. It's an Argument of Brutishness and Fol∣ly, Psal. 92.5, 6. O Lord, how great are thy Works, and thy Thoughts very deep! 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Man that's led by Lust and not by Reason (we render it a Brutish Man) knoweth not, neither doth a Fool understand or consider

this. As it is Reason and Understanding that makes a Man differ from a Bruit, and become more excellent than a Beast; so Consideration is nothing else but the use of his Reason, with∣out which he must needs live like a Beast. To speak plainly, he that will not use his Reason and consider, and so live like a Man that should be guided by this higher Principle; he will be guided by a lower Principle, and be led by Sense and Feeling, as a Beast is. And a little that is present and felt, shall weigh more with such a one, than one that's to come, though ten times greater. Hence it is, that though God threaten a wicked Man, and one that lives by sense, with Hell and Damnation, it hath no force nor power with him to restrain his Corruption, because he feels it not, though he might as certainly foresee it, as that which he now feels. And he will do more to be rid of the Tooth-ach, or some present Affliction, than to prevent one that's a thousand times greater. Is he guided by Reason or Sense, and doth he live like a Man that hath Understanding, or like a Bruit that hath none, that will take more care and pains, and be at more cost, to be freed from present Pain and Sickness, and to get out of Poverty or Hardship, when it pincheth him, and to throw off any present Burthen that he feels himself oppressed with, than to escape the Damnation of Hell, though he must o∣therwise most certainly feel it ere long? Judge impartially, whether this be not, to be like

the Horse and Mule, and other meer sensitive Creatures, that have no Understanding. Let them have what they have at present, and feel no present Pain, and you please them well enough, though you feed them for the Slaughter. You cannot Shoe an Ox, unless you bind and cast him down and force him, though it be to keep his Feet from hurt. Your Horse is not pleased when you let him Blood, though it save his Life, because you hurt them for the present.

The Man that considers not, will be too like these Brutish Creatures, and run into Eter∣nal Misery, to avoid a little present Affliction. Moreover,

3. It's an Argument of Pride not to Consi∣der, Psal. 10.4. The wicked through the pride of his Countenance, will not seek after God, God is not in all his thoughts; thy Judgments are far above out of his sight. God hath set Hea∣ven and Earth before him, and set such va∣riety of things on purpose to be Considered. And the Inconsiderate Man shuts his Eyes, and will not behold the Glory of the Lord, nor give him the Honour due to his Name. If it be foolish Pride to undervalue any Creature, what Arrogancy is it to despise and overlook the most absolute and perfect Being, things of the highest value, and most worthy our Observation?

Fifthly, It's easie to Consider; your Thoughts will run some way, whether you will or not. The Soul of Man is a busie active thing, and will not be idle, it will rather be imperti∣nently employed, than not at all; and the bare work of thinking is no hard matter. It's rather a work of difficulty to restrain them, e∣specially from the things that we have the highest Love and Respect for. If God and thy Soul were valued and loved by thee above all other things, as they must be if thou art a Christian at the Heart, thou couldst not but think, and think again, how to please the one and save the other. If things that are more worth than the whole Frame of Heaven and Earth, and all that's visible to the Eyes, are not worthy thy most prizing, pleasing Thoughts, they are worth nothing; and if thou thinkest so, thou art either an ignorant Sot or an A∣theist. It's a cheap purchase to gain the highest Wisdom and the Love of God, and to save thy Soul for ever, at the expence of a few sober, serious thoughts. If you stick at Con∣sideration, which it must cost you if ever you be saved; you judge your selves unworthy of Eternal Life. It's easie enough to you to turn your Thoughts to an Object of Gain or Pleasure; and is there any greater Gain than to save your Souls? What will it profit you to win the whole World and lose your Souls? Mat. 16.26. It's a rational question that the greedy Heart of Man shall never be able to answer, without Self-condemnation, if he run

his Soul upon destruction; though he should get to be the happiest man upon Earth. O unhappy Soul, that couldst consider and Judge no better! Wast thou master of no more Brains and Wit, than what could inform thee how to Feed and Trick up thy Carkass, and commend it to the Eyes of a few dying men? And to live in a little Credit, whilst thou art above ground, though thy Name stink for ever afterwards? Was this the upshot of all thy Thoughts? Couldst thou think to better for thy poor Soul! that might be Eternally Happy; if you would not fly consideration, but turn your Thoughts to those things for which God gave to you your faculty to Think. O remember, that it's easie and very natural to consider how you may save your Soul, if you were not be∣come unnatural and cruel to your selves. And it will shame you unto the deepest silence; when God shall ask you: Why you did not Consider of those things, when the matters were so great, and the work so easie.

Sixthly, You will consider when it is too late, and wish that you had made more hast, when it would have done you good. It would not be such a perfect degree of madness, in us not to consider, how wonderfully God hath made us, how deeply we stand Indebted to him, for no less than all that we have, or hope for; and how wickedly we have departed from him, and what our sin hath deserved, and what our Saviour hath done, save us from the woful consequents thereof; it would not be so

absurd to put these Thoughts out of our Minds now, if we could always keep them out. But in the latter end we shall consider, Jer. 23.20. It would not be so great a sin to be inconsi∣derate now, if we could be ever so: But alas! stupidity, and insensibleness of such things as these, is the disease only of this present Life; and will last no longer than the day of Grace: And woe to us a thousand times if it last so long: But when the day of Mercy is past, be stupid if thou canst, and harden thy heart a∣gainst such Thoughts if thou art able. Con∣sideration is now our duty, and the fittest in∣strument to show us the evil of Sin and the worth of Grace; but if it be here neglected, it shall be our punishment hereafter, and the most cruel instrument to torment us. Believe it then, we shall passionately wish that we had considered a little sooner, and had let these things sink into our hearts: O that we had pondered them whilst we had the day! But now the fearful night is come upon us, and we are Sentenced everlastingly to such dismal Thoughts! If we had spent a few serious Thoughts what this misery is to which we are now condemned, we had escaped these Tor∣ments. If we had considered what it is to be punished with everlasting destruction, from the presence of the Lord, and from the Glory of his power, 2 Thes. 1.9. and to be forsaken of all comfort for ever; we had not been now pouring forth these bitter cryes and complaints: But alas! what are they now worth, who re∣gardeth them, or is moved to any the least

compassion towards: Yea the righteous God will laugh at your calamity, Prov. 1.26. and the Saints will praise him; and say, Righte∣ous art thou, O Lord, in the Sentence which thou hast passed, in the Judgment which thou hast executed, Psal. 119.137. Thou hast pou∣red forth thy wrath and indignation on them, and given them gall and bitterness to drink, for they are worthy. You shall then wish that your faculty to consider were gone; it will follow you so close, and be such a perpetual honour to you; or rather that you had never had reason and understanding to consider, then you might have both liv'd and died like a beast: Whereas now, though you have liv'd like a beast, that you must die like a man that hath Memory, Reason, Foresight, Judg∣ment and Affections, that will all conspire to∣gether to overwhelm you with eternal shame. Why had I reason, will the Soul say then, but to prevent this misery? Why had I will to choose, when Life and Death were set before me, and could choose no better? Had it not been a wiser course to have troubled my self a little while with some few Thoughts of it, then now to feel it for ever? Why did God threaten Hell and destruction in his Word, and set it forth with so much Terrour to mine ap∣prehensions, but that I might consider and escape it? Why did he appoint the Ministerial Office; but that knowing the Terrours of the Lord, they might perswade men? 2 Cor. 5.11. What could nothing prevail with one, but what I now feel, and must forever undergo?

Think not to say then, I had not time to con∣sider, neither had I skill to follow such a work as this: It's not so much a knowing Head, as an honest Heart that's required to this work. The Truths are but few and plain that thy Heart is to dwell upon, and the certainty of them is beyond all doubt and question: What∣ever difference of Opinion there may be in other things, yet here is no controversy; all are agreed, that man hath an Immortal Soul; that there is a Life to come: That the Hap∣piness of man lies in these two things. 1. In being like to God. 2. In loving him, and being loved by him; that sin hath made us unlike to him, and therefore must be re∣pented of: That Christ will purge away their guilt and sin, and renew them by his Spirit, that love him, and consent to be ruled by him, and will take him for their Physitian: That there is a day in which God will summon all the World before him, and Judge them Im∣partially, according as they have believed, or not believed in Christ, to everlasting joy or 〈◊〉〈◊〉. These things are certain in the high∣est 〈◊〉〈◊〉 and there is none that doubteth 〈…〉〈…〉 but either an Atheist, or an 〈…〉〈…〉 are the Truths, that God hath 〈…〉〈…〉 in great mercy and compassion 〈…〉〈…〉 commanded every one, 〈…〉〈…〉 Poer and Rich, 〈…〉〈…〉 think upon when they are 〈…〉〈…〉 when they are walk∣〈…〉〈…〉, when they lye down, and 〈…〉〈…〉 they rise up; and to teach them dili∣gently

to their Children, and to live as those that do believe and consider them.

Woe to the man or woman that considers not these things, good it had been for him or her if they had never been born: Wilt thou not think of those things? It is because thou art void of understanding, and hast chose the way of destruction: If thou wilt not be perswaded now to consider, thou wilt for∣get thy latter end, thou wilt forget thine Im∣mortal Soul, and God will be forgotten, and a little sensual pleasure will weigh more with thee, than Eternal Life and Happiness: And when the day of thy dishress is come upon thee, thou wilt wish that thou hadst rather forgot to eat thy Bread, than these things should have been forgotten; and to fill up thy measure, and make thee perfectly miserable, God will for∣get thee forever.

Psal. 50.22. Now consider this ye that forget God, lest I tare you in peices, and there be none to aeliver.

I Have set some of the Motives before you that should stir you up to Consideration, and shew∣ed you in part what a mischief it is for this facul∣ty to lie dead, which is given us by God to quicken those that are dead, to the Life of Grace and Holi∣ness, and to make them strong and lively, and vi∣gorous Christians that are quickned by the spirit of Christ, and have set their affections upon things above, and not upon things here on Earth. This is the way that God hath prescribed for Rational Creatures to get home to God, that are revolted from him; and to recover their affections to the right owner, that are intangled in the love of Earth and vanity: If they would but consider, would feed upon Swinish pleasures no longer; nor suffer their Souls to be charmed with more delusi∣on, nor prefer the imaginary dream of a sluggard, before the happiness of a man that is awake, and whose eyes are open: Consideration would shew such a man the difference between Earth and Hea∣ven, rectify his judgment in this great point, (viz.) where mans happiness lies: And tell him roundly how the world hath cheated him with more shews

and phantastick pleasures, and put a picture into his hand instead of real felicity: It would clear his Eye-sight, and make him quite of another mind, than once he was, when Inconsideracy had blinded him, and the world had befool'd him; and he would see much more reason to live in the love of God, looking for the mercies of his Re∣deemer unto eternal Life, Jude the 21. than ever he did to live in carnal love and delights: Conside∣ration would bring the world and all its pleasures as much into disgrace, as ever Inconsideracy brough•• them into credit: And men that snatch'd at the riches and vain glory of the world before, as a sweet bit to be purchased upon any terms, would after they are enlightened by Consideration, suspect all its soberest pleasures, and those that come in upon the fairest terms: What a Confession should you have from such a man of the foolishness and madness of his former Conversation, when he liv'd upon Air and Trash, as other Inconsiderate men still do? Such a one as Paul's, Tit. 3.3. For we our selves (saith he, describing his state before Con∣sideration undeceived him) were sometimes foolish, disobedient, deceived, serving divers lusts and plea∣sures; Then you should hear him bitterly accuse and condemn the soberest course he formerly took, when the World had the Supremacy in his mind and heart: Strange it would be to see a man so much altered for the better, and advanced to such an improvement in knowledge and vertue, as by impartial, sober and considerate Thoughts might be done: He was, it may be, before a covetous, busie worldling, that scrap'd and dig'd his happi∣ness out of the dirt, and said it up on Earth; Whose

God was his belly, whose glory was his shame, that minded Earthly things, Phil. 3.19. But now his conversation is in Heaven, and there he hath laid up his Treasure; And digs for Wisdom as for Silver, and searcheth for it as for hid Treasure, Prov. 2.4. And his delight is among the Saints, and such as ex∣cel in wisdom, Psal. 16.3. O what a blessing hath God bestowed upon the man or woman to whom he hath given a considering mind: How quickly is such a man promoted, and brought to unspeakable honour; yea to find approbation with God! Such a man is quickly higher by head and shoulders (as its said of Saul) than the rest of the inconsiderate doting World: I have more understanding (saith David) than all my teachers, for thy Testimonies are my meditation, Psal. 119.99. You that are yet captivated to the love of any thing here on Earth, and like to perish in that state. If you will but attentively consider what you dote upon, and what you venture for it, you would perceive your danger, and certainly make your escape, and feel the vertue of this ex∣cellent duty of Consideration: And your present content, would make you sick of your former de∣light: And the Honourablest men on earth, that had not feasted on this food, would seem to you but vile and contemptible persons: Methinks I see the man recovered by Consideration, t••king up his parable like Balaam, and saying, Thus saith the man whose eyes consideration hath opened, He saith, who hath heard the words of God, and seen the Vision of the Almighty: How goodly are the Tents in which God dwelleth, and the tabernacles of their hearts where God hath his habitation: As the Valleys are

they spread forth, as Gardens by the Rivers side; as the Trees of Ligh-Alo••s which the Lord hath plan∣ted, and as Cedar Trees besides the waters, Numb. 24.3, 4, 5 6.

And as Consideration would recover the dead, and bring them out of the Grave of ••gnorance and Corruption, and shew them the excellency of Di∣vine wisdom and purity; so that it would keep them in breath that are already translated from death to life, and inspire fresh vigour and cheer∣fulness into all their services; it would fill their hearts with a burning love to God, and make their lives as a shining light before men: It would strengthen their faith and fortify their hopes, and put a fresh complexion upon their must withering and consumptive Graces; and make their heart to abound and run over with joy and gladness. By this time, no doubt you see something of the worth and excellency of Consideration, and what a gainful trade it is: Will you therefore bend your minds to consider, and spend more of your time in this work? I know the corrupted heart of man is backward to this exercise, though it be of such flat necessity, and of such eternal advantage; yea, though it breed so much delight and pleasure, after we have gotten some skill, and made some pro∣gress in the work, and have gotten some power over our own affections, and can bespeak them in the most suitable moving way: For cure therefore of this backwardness, I have given you some quickning Considerations, to stir you up to this duty; and to gain the consent of your wills to this necessary duty.

In hopes therefore that you are convinced of

the necessity of the duty, and fully resolved on the performance; and that you will not neglect such a duty any longer, nor stand in the way of your own light and comfort. I come next to give you some Help and Assistance for the more comfor∣table and successful management and performance of the work. And,

First, Endeavour to your power, to shun all Impediments, but especially those that are most likely to stupify and unfit your minds for Consi∣deration, they are obvious, I need only to put you in remembrance.

First, Take heed that you sin not maliciously, (1.) with Wilfulness and Presumption: For Di∣vines usually distinguish of Three sorts of Sins. 1. Sins of Ignorance, when through want of knowledge, we transgress the Law of God, and do that unwittingly, which if we had known to be a violation of the Law of God, we would not have done. 2. Sins of Infirmity, such as are committed through the unavoidableness, unruliness of our Sense, Phantasy or Passion, which are not wholly under the power and command of Reason, no not when it is truly enlightned and sanctified. 3. Such as are committed with Know∣ledge and Deliberation, when it is in our power to avoid them, and will not; what these are, I need not inform you, every one may be his own judge: These last sort are called by some, Sins of Malice; and how much such sins as these will hinder all duty, as well as Consideration, there is no Chri∣stian of any experience, but knows too well: And therefore David prayeth especially against such sins as these, Psal. 19.13. Keep back thy servant from

Presumptuous Sins, let them not have dominion over me; then shall I be upright and innocent from the great transgression: If thou hast any good affecti∣on to this duty, and art convinc'd, that thy Soul will certainly perish without frequent serious con∣sideration; thou hast need to take heed of such sins as these: Believe it, these will wound thy Conscience, break thy inward peace, mightily provoke the Lord, and draw away the Spirit from thee, and fill thee with disturbing fears, and besot thy mind, that it shall not be fit for Consi∣deration; or if not, such sins as these will dispose thee to hide thy self, and get into thee dark and slie consideration, as that which will discover thy shame, and make thee odious to thy self: Never think to bend thy mind to an impartial considera∣tion of God and his Attributes, and the Equity of Laws, nor to think of thy latter end, and the life to come, to any purpose, or to hear a right answer from thy Soul, when thou puttest the question whether it be sanctified or unsanctified, whilst thou givest thy consent, and allowest thy self to live in any known sin. I may say of Consideration, as Mr. Bolton said of Prayer, That it will make thee leave such presumptuous sinning; Or else such sins will make thee to cast off Consideration; you may as well hope to reconcile light and darkness, as to bring these to any agreement. Where Consideration is in any strength, there will be no wilful sin, or else Hell it self: Art thou one that allowest thy self in the habitual neglect of any known duty? Canst thou freely indulge thy self in any unjust or ungod∣ly practice? Are thy Thoughts at liberty to think vainly and wickedly without curb or controll? Is

thy Tongue at liberty to utter falshood and deceit, to call evil good, or good evil, to plead any un∣righteous causes, or to disgrace any way that thou knowest in thy Conscience God approveth of? Art thou wilfully proud, or uncharitable; and art thou intemperate in thy Appetite, or Passions, or commonly guilty of any such sin, that thy own Conscience doth condemn? No wonder then if Consideration be an unpleasant work to thee, and if thy Thoughts turn away from him that abhorreth all iniquity, but that especially which is wilful and allowed: It is no marvel that Meditation is seldom or never, in the word of the Lord that condemneth such practices, as you can allow and approve, and sets a black mark upon all those in whom there is any reigning sin: Take heed sin committed with deliberation and allowance is not far from it, for one such sin mightily disposeth to another; and where once such sins are ordinary and habitual, it shews that sin hath gotten the dominion: But the mind will not be so averse to thy duty, that hath a respect to all the Commandments, and that doth not give toleration to any one sin, that it knows to be such, but doth confess shame himself for, strive and Pray against every corruption that he is conscious to himself of: I know some difficulty there will be after all, but yet such as will easily yield, and be overcome, when once this grand impediment is re∣moved: And no sin hath your allowance and con∣sent, but is seriously rejected and opposed.

2dly. The next great enemy to this necessary duty of Consideration, is a fond and inordinate delight in any thing here on earth: For where there is such a doting love, your Thought will be continually at

the command of that beloved object, and all the other Affections will be still imploy∣ed under the command of that doting love: If it be something in present possession, your heart will be dayly with it; or if it be off a little while, it is not at rest; or else it's doing something that may root this inordinate love, and make it faster and stronger; its main care is to keep fast hold, and its only fear is lest it should be deprived of it. And Consideration there will be little or none, unless it be to keep out the light of those Truths that would spoile the pleasure of such an Idolized comfort. Possibly there may be in such a heart some Thoughts of God and the Life to come, especially in those that are fre∣quently told, and in part convinced of the ne∣cessity of such Thoughts; but whilst such a foolish love prevaileth, such Thoughts will come to nothing, and be made of none effect; or if the heart be thus inordinatly set upon a thing, that is not yet in its possession; thy de∣fires will be so eager and impatient after it, that there will be neither time nor room for such Consideration as I am now perswading thee to, whilst thy mind is disturbed and vexed with such insolent Passions as these; you may easily imagine, with what Tergversation and back∣wardness it will come to such a work as this, as doth discover that sinfulness and folly of them: Every thing naturally seeketh its own preservation; and so we must expect that lust will do also, it will keep possession so long as it's able; its hard to pursue any worldly pleasure with heat and passion, and at the same time to

enter upon any serious Consideration of the vanity of it; it's not casie to let the affections loose up∣on any sinful and unlawful delights, and with all to consider impartially at the same time, the fearfulness of Gods displeasure against such practices: There's nothing can be well done, where Love doth not lead the way; and how can Spiritual love prevail, where Carnal Farthly love hath got dominion: I know God can bring such a man to Consideration, that hath captivated his heart to some Earthly delight, otherwise it were hard to think how he could be brought to Repentance; but then usually the strength and vehemency of the affection is abated, either by the power of God's Word, or some affliction or other, before the mind will be brought to any sober Consideration: But yet I say, whilst such inordinate love is in exercise and strength, it will keep out Consideration, and set the hear•• against it. So that if such a one would have his mind at liberty to Consider, he must draw the Fewel that feedeth Affection, and weaken it by a resolved Abstinence from that which is its nourishment, and submit to any af∣flictions that God sendeth for his help, and be glad of such a blessed advantage to bring him to his right mind again, otherwise that work of Consideration will go but heavily on; especi∣ally when the things to be considered are so much of another nature, and so opposite to all Carnal, Fleshly love and delights whatsoever.

Thirdly, Another great hindrance to Conside∣ration, will be the Company and Talk of more worldly men: You shall be sure to meet with

nothing from such Fellowship as this that will animate and quicken you to such Thoughts as these; if your mind be never so little disposed to meditate in the Law of God, and think of a future reckoning and account, and to exa∣mine what preparation is made towards it; you shall find enough in their Frothy, Idle, Imperti∣nent, or Sinful discourse to quench such Thoughts, and to bend your mind quite ano∣ther way; but nothing to promote or set for∣wards any good inclination or desire: Alas, the the heart of man is naturally too backward to Sober and Impartial Consideration of the most concerning matters, that we have need of all the help we can get to put the mind in such Heavenly frame and temper, and need not any thing to pull back and discourage: It's necessary to retire from the company and converse of those that are good, when we would attend this work to any purpose, much more from the Society of men whose Tongues are continually imployed about vanity and sin: But if thou wouldst be fit for the Consideration that I am pressing on thee, avoid such Company as this, not only when thou art more solemnly addres∣sing thy self to this work, but also at other times also: For such Companions will be sto∣ring thy mind with such empty notions and impressions as will pervert it, and keep out such matter that should furnish and supply it for the successful peformance of this duty: O how doth the Chatt and foolish Talk of Idle Light-headed men damp any good Seed in thee, and weaken all good affections! and

therefore must needs be a deadly enemy to the Consideration which should be promoted thereby: I appeal to those that have their Ears continually filled with discourse about the matters of this Life, about their Flocks and their Herds, and their Lands and their Trades, where the Fair is to day, and where the Market is to Morrow, and what News is stirring (to say no worse) how hard is it to get any Reverential Thoughts of God, or any affecting apprchensi∣ons of the Life to come: It is no easie matter to get thy heart affected with thy sin, and the mis∣chief it hath done thee, and that woful state and condition of those that die in it, when thy dis∣course is altogether of another nature. But if the discourse be Wanton, Obscene, Prophane, and much more if it be ••theistical, and intend∣ed to the scorn and derision of Holiness, or any of the means God hath appointed to promote it; what impression this is like to make upon the Hearers, I wish you nover know by experience: Woe to the persons that use the Talents God hath given them to such a wicked purpose, and serve the Devil so openly in the world; and that are imployed as his Agents, not only to destroy themselves, but to pervert and destroy the Souls of others with whom they have any fellowship; I would not be in the condition of those that go down to the Grave with the guilt of such a sin on them for all the World: If as the Apostle tells us, He that converte••h a sinner from the evil of his wa••, shall save his Soul from death, and hide 〈◊〉〈◊〉 of sins, James 5.23. What

reward shall be given unto thee thou false tongue, Psal. 120.3. that studiest to convert a sinner to the errour of thy ways, and to bring his soul to death? what shall be done unto thee, that dost in plain terms, or else by cunning Fetches endeavour to discourage thy brother from prayer, meditation in the word of God, and consideration of the life to come? If you have any belief of the life to come and com∣passion for your souls, avoid the company of such persons as much as you can, and stopt your ears to such discourses, or rather openly declaim a∣gainst them and rebuke the persons roundly, that are such enemies to the salvation of mens souls, and consequently to all the means that should promote and bring it to pass, amongst which Consideration is none of the least.

Fourthly, see that you carefully shun too much occupation in worldly affairs: If your thoughts be much entangled with the matters of the world, they will be very unfit for the considera∣tion of such weighty serious things which you must think upon, till you are affected with them more than all other matters that meerly con∣cern this life, or else wish that God had never given you a thinking faculty. Be still and know that I am God, so we render it, Psal. 46.10. But in the Hebrew it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (1.) Desist from, and remit your other im∣ployments and consider that I am God: For the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hiph, signifies, Desistere, Ab∣sistere, Remittere. (1.) To desist, to leave off or remit: If worldly matters be too busie in your heads, spiritual and eternal things cannot be

considered, nor thought upon as they ought. You may as well walk upright with a Mountain on your backs, as erect your thoughts Hea∣ven-ward, whilst they are incumbred with the world. Though slight and trivial business may be transacted in a Croud, yet when we have matters of weight and moment, we then chuse silence and ret••••••ment. Let me tell you there's nothing of such consequence as those things that are to fall under our consideration: And do you think a mind distract with worldly cares is fit for such a work as this? It is not easie to be affected with the eye of God that's ever on us, and to stand always in awe of him, un∣less frequent, serious consideration make way. And who can do that, that hath one worldly bu∣siness or another perpetually in his mind? And is even burthened and oppressed with such thoughts. As the eye of the body is disturb∣ed by the violent motion of the Wind or Air; so the eye of the understanding is more per∣turbed, by busie, confused and tumultuous thoughts: And although they that have their heads continually exercised and imployed in worldly business are very subject to such con∣fusion and disorder, yet even those also that have not their hands very much imployed, may have their hearts in continual disturbance, and a∣gitation, and may have as little vacancy and lei∣sure for such consideration, as those that are over head and ears in the World, and are as busie all the day long as if they were labouring for a Crown or Kingdom. It is an unvaluable mercy to have a free composed and undisturbed mind, and to

have vacancy and leisure to ask a mans self what he is doing? and whether it will yield him comfort when he is passing out of the World? Many have bitterly repented them that they have had so many Irons in the Fire, and that with Martha, they have been careful and solici∣tous for many things, whilst they have neglected the one thing necessary, Luke 10.41. Let their Re∣pentance be a warning unto us that the oppres∣sing cares of the world do not either prevent or else smother and choke better thoughts.

Fifthly, Another grand obstruction to the work of necessary consideration, is pride, in all the kinds thereof: As God deals with pride, so pride deals with him; He looks upon the proud, and the proud look upon him afar off; or rather he regardeth them not at all, nor they him: The wicked through the pride of his countenance will not consider and seek after God; God is not in all his thoughts, Psal. 10.4. His wayes are alwayes grievous to him. They are far above out of his sight, Vers. 5. Though the proud man looketh too high, yet not high enough (you see) to take God into his con∣sideration, who should be the principal object of it. There is none that standeth at a grea∣ter distance from God, both Actively and Pas∣sively by way of sin and punishment, than the proud person. Though the heart that's lifted up with pride beareth it self so high, yet not high enough for such a work as considerati∣on is, that is to be exercised in the highest matters: It's true both pride and considerati∣on are of an aspiring nature, and yet you can

scarce name two things that are more incon∣sistent. The one seeks the vanishing breath and ap∣plause of men; The other is ambitious of God's approbation: The one reacheth after the pomp and glory of the Earth, and the other foares after the riches and glory of Heaven: And as pride lif∣teth up the flesh; so consideration doth enable and advance the Spirit. Now he that is gotten up to the Top of wordly pride and greatness, is far more indisposed to consider the high Attributes of God and his glorious perfections; and the life to come, and the joys of Heaven; than he that is cast down and humbled by worldly poverty and shame; he hath a better prospect into the Heaven∣ly Kingdom and Glory; and seeth more of the Majesty of God, and the splendour and dignity of his, Servants, that is placed low in the world, than he that is got upon a Pinnacle, or stands upon the Mountain of worldly honour and felicity. There is no man that is the least acquainted with the 〈◊〉〈◊〉 of God, but will easily confess, that an 〈…〉〈…〉 lowly spirit hath more clear, distinct, af∣fecting apprehensions of the highest things, than the proudest and most 〈◊〉〈◊〉 spirit. Men think to advance themselves to honour by such a spirit as this; but it's certainly true, that nothing doth more debase them, so true is it, th•••• Solomon ••f∣fi••••meth, that the wicke wor••••••th a deceifed, work R••o••••, 11.18. As pride is an en••my to all grace whatsoever, so it is a deadly enemy to considerati∣on; for there's nothing would more effectually stame and disgrace it th••n consideration would; and ••••erefore it saith 〈◊〉〈◊〉 it as Ahab of Mical•••• I hate it, for it n••ver prophesieth good concerning m••, bu•• evil, 1 King 22.8.

A little sober, serious consideration would quick∣ly tell a man, what a worm he is, as David saith and no man, Psal, 22.6. and what little cause he hath to swell and be lifted up; and therefore while he hath a mind to be great in his own eyes, and in the eyes of others he will not conside••: 'Tis not possible for a proud man whilst he continues to be such, to let his mind loose to impartial con∣sideration and meditation in the Word and Works of God: He will quickly stumble at this Rock of Offence, and dash his foot against the Cross of Christ, and despise the humility and poverty of spirit that is such an essential property to all his true Disci∣ples, and Followers, Isa, 8.14. and Rom. 9.32. As ever you would have your minds free for con∣sideration, without which it is not possible to be wise to salvation; take heed of an insolent, haugh∣ty mind, for such a one is always an unteachable mind. 'Tis the humble that God hath promised to dwell with, and teach; The rest will not be taught, but say to the Almighty, depart from us, we desire not the knowledg of thy ways, Job, 21.14. It's a deep sence of emptiness and thirst after hap∣piness that makes way for consideration: but they that ae full and happy in their own account, have no need of it, nor will be brought to consider that they are poor and miserable, and blind and na∣ked, Rev. 3.17. And yet without consideration they are lost for ever; for there is no surer way than inconsideracy to the greatest poverty and shame.

Sixthly, If you would tast the pleasure, and par∣take of the great profit that consideration would be sure to bring along with it, set your self in

good earnest against a fickle, slothful spirit; I put these both together, because I would not multiply particulars too far. It is the natural di∣sease of man's Soul since it hath forsaken God, either to sit still and pine away in sloth and negli∣gence, or else to wander up and down from one variety to another; both these extreams are too incident to the perverted nature of man, & stand in very great opposition to the duty of Consideration: our corrupted minds are very prone, either to sleep securely, or else to dream and wander about; either to be altogether idle, or busie to no pur∣pose. They are both Feaverish Distempers of the Soul, only one is the hot, and the other is the cold Fit; but they are both far enough from that sound and even Constitution, wherein the health of the Soul doth consist. The great diffi∣culty of consideration lies in the aversness of our hearts to any fixed, serious thoughts of any thing, much more of God and the life to come, and matiers of that nature: The mind is of a wandring nature, and quickly weary of continued, perti∣nent, orderly thoughts of any thing: but yet those that have overcome that fickleness of a ro∣ving mind as to other things, yet are backward enough to think with pertinency, life and affecti∣ons upon spiritual and eternal things; It's easie to let the mind wander from one object to another, and very suitable to the fickle, mutable nature of man, that having left God, is become most unlike him. This is the temper of the greatest part of the world; whose minds are become like a quea∣zy or wanton stomack, that must taste of this and that, & the other dish and cannot keep to any one,

so their minds and affections are now after this thing, presently after another; and are more al∣terable than the wind or weather. First, They are sick for this or that beloved Object, and then by and by they are sick of it, just now they are sick for the thought and desire of such a thing; and presently they are as sick of the enjoyment of it, and quickly forget it. Hence it is that the Psalmist tells us, That man walketh in a vain sha∣dow, and disquieteth himself in vain, Psal. 39.6. How can that man consider any thing as he ought, or look beyond the Face and Appearance of any thing, that distracts himself with such variety of thoughts, such multiplicity of Objects that have not any any affinity with each other? The Eyes of a Fool, saith Solomon, are in the ends of the earth, Prov. 17.24. (that is) upon every impertinent, idle object that concerns him not. It would very much dispose our minds to that consideration, I am speaking of, to make the mind attend and keep close to the duties that concern us, and the work that we are about: The more we give it a liberty to fly about every where, and to think of matters that concern it not; the more unfit will it be to be confined to any serious consideration of Heavenly things And as a roving, wandring mind is very unmeet for consideration, so is a slothful, lazy spi∣rit that will not be at any pains in thinking, though of the greatest matters in the world: That, when you would bring it on to consideration, draws back, and cries there is a Lion in the way, Prov. 26.13. and is discouraged at every difficulty. That will not under∣go any labour, first to clear the truth to the under∣standing and then to bring it to the heart. The soth∣ful man hideth his hand in his bosom, & will not so much

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as bring it to his mouth again, saith the wiseman, Pro. 19.24. No wonder if such a mind famish for want of knowledg that will not bend it self to consider of the things that concern its everlasting peace; no wonder if the Vineyard of the slothful be overgrown with thorns, and if nettles cover the face thereof, and the stone Wall thereof be broken down, Prov. 24.30. He must needs be Ignorant that will not search, and hunt after knowledge; and he must needs have a crude, raw, and undigested knowledge that will not Roast what he took in hunting, and will not take the pains to work the truth upon his heart which he hath gotten into his mind, Prov. 12.27. If you de∣sire heartily to be rid of those distempers, you must use force and violence with your thoughts, and confine them when they would wander, and spur them up when they would lie Idle. Under God man hath the greatest command o∣ver his own mind, and ought to use the autho∣rity God hath given him to compel it to the frequent exercise of this duty; as you would deal with your beast that is skittish or jadish, so you must deal with your mind; if your horse be skittish and unruly, you will use the curb and bridle to tame and bring him into order; you must use the same prudence with a skittish, unru∣l•••• mind, that would not be under command, but wander after its own imagination: On the other side if your Herse be dull and jadish, you will make him feel the spur and whip till he mends his pace; so must you do also by a sleepy, stu∣pid mind, wake it out of its security; and use your Soveraignty over it, till you have made it yield, and it begins to feel the sweetness

of those thoughts, that before it would not endure, nor give any way to. He that can prevail thus with his own heart shall prevail with God. So much for the First Direction to the duty of Consideration, viz. Shun all impediments.

Secondly, As you must avoid all that will either hinder or discourage the work of consi∣deration; so you must do all that will promote and further it: As

First, It will much conduce to the successful performance of this duty, to be skilful in it. Now this skilfulness lies in these two things. (1) That your mind be truly convinc'd that God is the summum bonum. (1.) The chiefest good, and that your happiness consists in likeness to, and communion with him; and that you have argu∣ments at hand to encrease this conviction, and to advance it to a higher degree by a quiet daily consideration of them. (2.) That you know how to move upon your own affections, that they may be answerable to this conviction; I mean that you be skill'd to excite love to God, desire after him, joy and delight in him, hope towards him, and the rest of the mixt and more compounded affections of thankfulnefs to him, repentance for sins committed against him; and that by such Rhetorick and Perswasions that most prevail with him: and to this end it is necessary, that your memory, if not your heart, be stored with matter fit to work upon mind and heart, collected out of the Word and Providence of God, and from the daily observation of your own temper and inclinations; and that you can cloth it with expressions that work best upon your own Genius and Disposition. That matter

and way of pressing it upon your mind and af∣fections is best to you which prevaileth most with them; and which will vary according to mens different complexions, education, society, studies and other circumstances, which make a man lie open to this or that way of arguing more than any other; and more easie it may be to be wrought upon by a more probable argument, than others by a plain demonstration. Such a Scheme of Rhetorick will stir this mans affecti∣on, that will not move anothers: and the phrase and manner of expression will set one man on fire, that will not warm another; so that it is no small step to the success of your meditati∣ons, to be well versed in your own temper and constitution, and to handle your self according∣ly when you come to treat by way of Soliloquy with your own Soul. Moreover, the main stick to some mens proficiency lies more in their under∣standings, than in their affections: In others the obstruction is most in their affections; for some are more easily conquered by rational argu∣ments that convince and satisfie the understan∣ding; others by such as work more upon the affections.

The more you have of this skill to discern the most suitable method to deal with your self, and what are the fittest applications; the more you are like to profit in, and by consideration. Your reproofs, admonitions, and encouragements are the more likely to do their work when they are suitably applied, and hit you in the right Vein.

Thirdly, Another help to consideration will be to charge it upon your self as a duty of flat necessity: why is it that men that make consci∣ence

of prayer, yet make none at all of this duty of consideration, though this be of as ab∣solute necessity as the other? And prayer is like to turn into a meer form, and prove ineffectual without Meditation: For what can you imagine can be the reason, but that they take the one to be their duty, and not the other, when as God hath enjoyned the one as peremptorily as the other? And some set time should be set apart daily for the one as well as for the other. It's Me∣ditation that inspires life into Prayer, hearing the Word, and all other duties. And consideration, as well as prayer, must help you to profit by the providences of God towards you. For God will have man to have a subordinate hand in his own proficiency and salvation; and considera∣tion is the leading Act whereby man is instru∣mental to his own happiness. It could not be, that this duty should be so generally neglected and performed by so few, excepting by the By, unless it were generally thought to be no duty: men that have any Conscience dare not live in the constant neglect of a known duty but they will be worried by their Conscience, which will frequently twit them with their neglect. And they will perform it in a dead and customary manner rather than not at all, and so be feared to undergo the lashes of their own guilty minds that will fre∣quently scourge them; well, whether you will charge it upon your selves as a duty of absolute & indispensible necessity or no; so it is, duty will be duty, think how you will; and your slight and careless thoughts, will not make the Law of God of none effect. You have no small obligation up∣on you to this duty, whether you will take notice

of it, yea or not. If you neglect this duty; and have any Spark of true grace in your souls, any sincere love to God and faith in his Son, you will quickly perceive the want of this duty in the lan∣guishing condition of your soul; your grace will quickly wither, and look with a famished, pined complexion, and prayer and all other duty will starve into a meer form, want those holy af∣fections, which are the very life and soul of them; and if you have no grace in sincerity, none you are like to have, till you are brought to impartial, serious consideration. Is it not better therefore to know your duty, and the great necessity of it, and bless God, that you are not kept in the dark, as many others are, that know of what moment it is, and perish for want of it? If it were not a duty so necessa∣ry to salvation, then perhaps, the ignorance and neglect of it were not to be so much la∣mented; but when the want of it will so ap∣parently destroy your souls, it's time to look a∣bout you, and to lay a further obligation on your selves by your own vow and promise, to be frequent in the practice of it. The duty is bound upon you already by a double necessity. (1.) By the necessity of a precept. (2.) By the necessi∣ty of a means. God hath commanded it, and therefore if there were no other obligation, this were sufficient to engage us to the performance. But if there were no command of God to en∣force the duty, yet since it is a means without which salvation is so impossible, and hath such a mighty influence upon faith and all other grace, now it becomes doubly necessary to us. Let us then add a third necessity and lay a fast∣er

obligation upon our selves, by charging it upon our own souls, and obliging our selves by deliberate vow and resolution to as Consci∣scientious performance of it, as we do of Prayer, or any other duty that we dare not neglect; lest we should not be able to rise or go to Bed with∣out fear and the disturbance of a guilty mind.

Thirdly, It will be a singular advantage to the work of Consideration, (though more remote) to be temperate. Now Temperance is taken in the widest compass, for Moderation in the use of all Earthly Comforts; And in this larger extent it's taken, when Epictetus comprehends all Ver∣tue in those two words; Temperance and Patience, or Abstinence and Sustinence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Or else it's taken in its narrower com∣pass, for Moderation in those more gross and bodyty pleasures, such as Meat and Drinks; and 〈◊〉〈◊〉 or Essentinacy; it's Temperance in this more restrained sence that I here recommend to you. Though I know, as it's taken in its wi∣dest acception, it must needs farther it more 〈◊〉〈◊〉, because it includes the other, and much more, but then it would be co-incident with the second impediment, which was to shun all ••••or∣di••a••e delights in any thing here on Earth.

The mind that is oppressed with Meat and 〈◊〉〈◊〉, and dispirited with Venery, and made 〈◊〉〈◊〉 with Da••••ance and Effeminacy, is not fit for Contemplation (either Solemn or Occa∣sional) unless it be of Carnal or Corpo••eal Beau∣t•••• it is altogether ••••meer for the pure and spi∣rituall Contemplation of the Divine Excellencies, and the ravishing Beauty of Holiness; that are not enjoyed but by one that's clear in understan∣ding

and pure in heart, which they can never be, which sot and pollute themselves with such mud∣dy and impure delights.

The duty of Set and Solemn Contemplation requireth an illuminated, attentive mind, and a chearful heart, if it be performed with any con∣siderable Success: But now, Whoredom and Wine, and new Wine take away the Heart, Hos. 4.11. They defraud this duty of that sprightfulness, vigour and affection that it requires; and the Understand∣ing that's perpetually smoak'd with the Fumes that rise from an over-charged Stomach, hath few Lucida intervalla, and is never perspicacious, and sit for such contemplation. I deny not, but some degrees of this intemperance may consist with this duty, and there may be some vacancy for a little dull exercise of this work: But if this disease be grown to any height or prevalency, the mind will be so listless, and the affections will be so earthly, that you may as well move a Block, as such a surfeited soul to these Sublime and Raised Meditations. It will be like Anselm's Bird with a heavy weight tyed to the Leg of it, when it be∣gins to fly and lift up it self, or rather, it will have no disposition to fly at all. O that all Glut∣tons and Drunkards, and Persons addicted to Fil∣thiness and Wantonness were well sensible of this, that are like to perish for ever for want of that Consideration that should save them from destru∣ction. Little do they think how they starve in the midst of such Plenty, and how lean and fami∣shed their Souls are, whilst Their eyes stick out with fatness, Psal. 73.7. Hence it is that your Gluttons and Wine-bibers, and the rest of our Belly-Gods are so little acquainted with the life to come, and

that they so little relish any discourse with them∣selves or others about Heavenly things; and that the Lord is not the Portion of their Cup, Psal. 16.5. Hence it is that those that are so familiar at the Cookes-Shop or Tavern, are so strange to the place of Gods Residence, and inter-meddle not with the Heavenly Joys.

But although it be this gross Intemperance and Sensuality that is so Point Blank an enemy to Consideration; yet I must say also that every degree of Intemperance doth much hinder the duty, and interrupt the joy and pleasure thereof. For as it is a Sin against God, and much pro∣vokes him to withdraw and conceal himself, so it is a very malignant Enemy to the health and vi∣vacity of Mind, that this duty calls for; for it weakens the Brain, and spoils the Memory, which should supply matter to Meditation, and which is worse, it brutifyes the heart. When the Store∣house of the Body is full, the Store-house of the Mind must needs be empty of every thing, but Fumes and Vapors, with which it is like enough to abound, and such Notions as these minister to: No wonder if God be seldom in such Mens Me∣mories or Hearts. Therefore the Prophet com∣plaineth of the full-fed Israelites, that they were estranged from the Lord, According to their Pasture so were they filled, they were filled, and their heart was exalted, therefore have they forgotten me saith the Lord, Hos. 13.6. And why so; but because such Fulness and Intemperance will not let Men consider, and without this God must needs be forgotten, because he lies not open to the bodi∣ly eye or sence; it is the pure mind and heart

that must see him both here and hereafter; and if these that are pure in heart are the blessed men, Mat. 5.8. Then they are cursed that are impure in mind and heart through Intemperance and other Lusts, because they neither do now by considera∣tion, nor shall hereafter see God in the Beatifical Vision; but Temperance disposeth unto both.

Fourthly, If you have any good Evidence that Christ is yours, and you are his, it will very much promote and sweeten the work of Consideration: I know that Consideration is a necessary means to bring a man to Christ, and to turn the course of his affections and conver∣sation; but yet so soon as a man feels this work done, that the world is resolutely forsaken, and God is heartily chosen, the Soul will be then better disposed to contemplate the glory of God and Heaven, to turn its thoughts upon the promises of the Gospel, when it hath some interest and propriety in them; yea, and to think with pleasure upon the threatnings of Gods Word, the nearness of death, the Worm of Conscience that shall torment the wicked for ever and ever, after it hath made some good e∣scape, and the bitterness of death is past, and the Sting pull'd out.

It's no absurdity nor contradiction that Con∣sideration should bring a man to Christ, and that the knowledge of a mans interest in Christ should prompt him to, and further him in the work of Consideration; that Consideration should beget Grace, and that Grace again should be∣get Consideration. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is frequent both in Nature and Grace: What more pro∣per

to bring a man to Repentance, than to con∣sider the folly of his ways, the filthiness and danger of his Sin, and the terrour and unavoid∣ableness of Gods wrath? Who more like to be burthened with his transgressions, and feel the load of his iniquities, than he that frequently considers what misery it brings upon him both here and hereafter; and how impossible it is to escape without Repentance? Who more likely to abhor himself, to be humbled and broken in heart, to confess his Sin with Shame, and to re∣solve against it (which are but the several parts of Repentance) than he that considers how he hath affronted God, perverted his Order, sedu∣ced his Brethren, and wronged his own Soul, and disparaged the very Reason that God hath given him, and laid the Foundation of Gods Eternal displeasure, and his own everlasting ru∣ine? You see Consideration, when it is of such particulars, is the ready way to bring a Sinner to Repentance. And on the other side, who so like to find joy and pleasure in the Contempla∣tion of Heaven, and the joys thereof, in the possession it self, and the promise that gives Right and Title to it, than he that hath some good hope through Grace that he shall enjoy it: So that you see of what use Consideration is both before and after Conversion; but yet as before Regeneration there may be in the heart of a Sinner that love which worketh by desire, though not that which worketh by complacency to Heaven and heavenly things; so before Con∣version there may be that Consideration that is forced and constrained, but after Conversion

it's like to be more sweet and pleasant, and to bring in greater profit and advantage. O could you but look upon God as your reconciled Fa∣ther in Christ, and one that is at peace with you, how would this help up your thoughts Heavenward, and sweeten your Meditations of the life and happiness to come? you would not need then so much to force and spur up your mind to such comfortable thoughts; at least sometimes it will be getting up of its own vo∣luntary accord upon Mount Nebo, to view the promised Land; he that hopes to be one of the Inhabitants of the Heavenly Jerusalem, will at least sometimes walk about Sion, and go round her, and tell the Towers thereof: And mark well her Bulwarks, and view and consider her stately Mansions and Palaces, Psa. 48.12, 13. what an encouragement will you have to look up and behold the glory and perfection of the Divine Nature, when you can say, This is my Father, and these Attributes I have an Interest in? But yet I must needs confess, that even after Conversion there will be oft-times much back∣wardness and reluctancy to this spiritual and heavenly Duty; and you will need to quicken up your selves, and chide your backward hearts, that they should be so strange to the place where their Treasure is laid up: But yet it will not be so hard to bring your heart to such Medi∣tations as it was, when you were without hope, and without God in the world.

Fifthly, It will further the work of conside∣ration, to lay Temporal things in the balance with Eternal things, and to make advantage of

every Object that's presented to our Senses, to make the consideration of the highest and great∣est things more warm and piercing: You may very well and rationaily conclude, that if the glory of Earth be so great as to dazle the eyes of some beholders, and strongly to enamour their affections, that the glory of Heaven doth far out-shine it. He hath reserved joy and glad∣ness indeed for that place and state, if there be so much to be found in this sinning imperfect state here on Earth; for all Earthly things serve but to the example and shadow of Hea∣venly things, Heb. 8.5. If the beauty of the body be so taking, that men and women often∣times dote upon it, what is the beauty of the Soul do you think? and if it were to be seen with bodily eyes, how much would it ravish and amaze the beholders? If the pleasure of the Senses be so sweet and delicious that men will buy them at the dearest rate; how sweet must the pleasures of the Soul needs be, when there is so vast a difference between the Soul and Body that are the subjects of these plea∣sures.

As there is an unspeakable disproportion be∣tween a Spirit and a Body, so there must needs be as wide a disproportion between the de∣lights of the one, and the delights of the o∣ther. For I suppose none can be so absurd as to think, that the state to come shall be no better than this present state, and that mens Bodies are as much worth as their Souls; and the Hea∣ven, which is the place of his glorious Habita∣tion and Palace, is no more adorned than the

Earth: None can be so void of reason to think, that God bestows as much upon his Rational Creatures, whilst they are in a state of Tryal and Probation, as when they are come to Per∣fection, and are actually chosen to be Citizens of the Heavenly Corporation, where they shall live for ever: How can the joy of Seed-time be comparable to the joy of Harvest? And how can this visible Sun rejoyce the Creatures that it shines upon, so much as the Face of God will rejoyce those that behold it? You may well therefore rise up in your Meditations from any perfection that you behold on Earth, to ad∣mire those perfections that are unseen: They are the greatest that lye not open to the bodily eye, nor can be enjoyed by any Corporeal Facul∣ty or Organ: so that when you walk abroad, and look upon the glory of the visible Heaven and Earth, you may much more admire the splendour and excellency of the invisible Hea∣vens, and consequently of all those things that lead thither: God that made all things, made those visible things, that they might be some advantage to the Understanding of things in∣visible; and that they might lead up our appre∣hensions and affections to him that cannot be immediately seen without the help of such a Glass. God is infinitely exalted above our un∣derstanding, neither are we capable of having any direct and proper Conceptions of the state and life to come; and therefore the glory of Heaven is set forth to us in the Word of God, by such things as seem glorious to our Senses: The Streets of the New Jerusalem, or Heaven,

are said to be paved with Gold, and the Gates to consist of Pearl and precious Stones; and the pleasures of that state are set forth by a Feast, because these are so pleasing to our Sen∣ses. Now though we must not understand these things in a proper litteral sense, yet we are hence instructed, that the happiness is exceed∣ing great, and such as cannot be well under∣stood by us, but by such helps as these: So that we may well argue from any pleasures or ex∣cellency here on Earth, to the excellency and pleasure of that state, and make this advan∣tage of all sensible comforts, to make our ap∣prehensions of things spiritual more lively and affecting. As therefore you may collect the un∣speakable torment and misery of the Damned, by the pressures and calamities that we feel here on Earth; and Hell is usually set forth by Fire and Darkness, and a Worm continually feeding upon the Conscience, which are things obvious to our Senses: so likewise is the splen∣dour and dignity of the Saints set forth by a Crown, and Scepter, and Kings, things most glorious here on Earth: And this use we should wisely make of these things to put life into our Meditations, which otherwise would little af∣fect us.

Sixthly, Lastly you must diligently read and hear the Word of God, peruse the labours of those that are most skilful in the exposition and application thereof. If you ask me who they are; I answer, use your best endeavours to know, and make the most impartial enquiry. The frequent casting your eye upon, and open∣ing

your ear to such matters, is the way to get good furniture into your memory and heart, which will ever and anon creep into your thoughts, and even invite and constrain you to dwell with more intentness and affection on them: But you when you are reading, and hearing these things that must be the Subject of your Meditations, and sowing the Seed of fu∣ture consideration, you must drive away the Birds of Prey that would devoure the Seed that you have sown, I mean all disturbing worldly thoughts, and keep your mind as much retired from all other things as you are able, that it may be free and open to the impressions of the Word and Spirit; those especially that are un∣furnished for Meditation must take this course, for it is most like to prosper, since it hath not only Precept, but Reason to enforce it. They must never expect to have their Souls byassed to, and fitted for this Duty, that neglect these means which the Wisdom of God hath ap∣pointed, and let their thoughts scamble about, and imploy their eyes and ears about any petty matters, rather than in the reading and hearing of Gods Word, and such explications of it as are likeliest to bring it to the mind and heart; especially read and hear those passages of truth (that Life and Salvation most depends on) most frequently, and get them as fast into your mind as you are able, and a right understanding of the very tenour and chief scope of the Gospel, which is to bring men to the sight of their sins, and by that to come to Christ as his tractable Disciples, and by Faith in Christ to Salvation;

which design that it might bring to pass, it sets the highest motives and encouragement before us, and gives us the greatest helps: But above all parts of Scripture, the Psalms of David fre∣quently read, will promote you in the work of consideration, and teach you h•••• to stir up such affections as you see Davi•• expresseth al∣most in every Psalm. There you may see how he sets upon God sometimes, sometimes stirs up his own Soul, confers with God, communes with his own heart, that he might kindle the Fire of Gods Love in his heart, which is the principal design of consideration; for whether he express sorrow and contrition for his sin, it is but that he may stir up hatred in his Soul a∣gainst it, which is the great impediment to the Love of God: Or if he express and utter his complaints of the vanity of the World, and the miseries of this life, all is to quicken up his desires after the true happiness of his Soul; and you know love is intrinsecal and essential to desire; if he enlarge, as he doth frequently in the praises of the Lord, and display his glory, and muster up his perfections, and call Heaven, and Earth, and Sea, and all the Inhabitants of them, and all the Islands and Continents of the World, and bring in their testimony to him; and to make his Name glorious, if he summon every living thing that hath breath to praise the Lord, it is that he may advance the esteem and encrease the love of God in his own heart, and the hearts of others; and therefore from this Book you may fetch matter enough, and argu∣ment for consideration to make use of for the

kindling of this and all other holy and devout affections; yea the very out-side, I mean the phrase and expression of the Psalms is such, as hath a powerful Rhetorick with it to set the heart on fire with the love of God; no con∣templative and devout Christian but hath had very familiar acquaintance with this Book. I have told you the flat necessity of consideration, if ever a man be brought to his right mind, yea and how necessary it is to preserve you in the love and fear of God after you have believed; if therefore you are convinced that is your du∣ty, without which you can never get the cure of your deadly distempers, then you will make Conscience of the means whereby you may be brought to consideration: The heart is not easi∣ly brought to delight in God, and love him a∣bove all, and to use the world as if he us'd it not, its consideration that must change it; the heart is naturally dead to spiritual things, it's Consi∣deration that must enliven it, and make it stir; the heart is prone to wander from God, it's Consideration that must bring it home; the heart is full of blindness and obduracy, it's Con∣sideration that must enlighten and soften it: If therefore you would not perish in blindness and obduracy, and wander from God without hopes of recovery, and lose the Pearl of in∣finite price (which who so is wise will sell all that he hath to buy and purchase) then use the means that must bring you to Considerati∣on.

Having given you some general Directions towards the promoting of the work and duty

of Consideration, I come in the next place to give you some more Particular Directions.

• 1. As to the matter
• 2. As to the manner
• 3. As to the end

How this Duty is to be performed.

Concerning the matter of your Contemplation.

First, The first great Object of your Consi∣deration should be God, and the Relation you stand in to him, and his glorious Perfections: It's worth thy while to consider daily that he made thee out of nothing; and when there are four distinct Ranks of Creatures (viz.) Things that have meer being without life: 2. Things that have being and life, such as are all Vege∣tables, Trees, and Flowers: 3. Such as have being, life, and sense, such as are Brutes, and other sensitive Creatures: 4. Such as have be∣ing, life, sense, and reason; when there are these four Species and Orders of Creatures, he hath placed thee in the highest form, and hath made the other three Ranks for thy use and ser∣vice; and as he hath made thee such a Crea∣ture, so thou hast thy supportation and main∣tenance wholly from him, and he is training thee up in the world for his immediate pre∣sence, and for those ravishing delights that are to be enjoyed in the Beatifical Vision. Canst thou possibly consider the perfection of his Na∣ture, thy relation to him as his Creature, from whom all that thou hast or doest expect must be fetched, thine hourly dependance on him, his Authority over thee, his right and proper∣ty

in thee, his bounty towards thee, and not fall down before him, and lift up thy heart to him with reverence; nor feel the fire kindle in thy heart, and thy self willing to be offered up as a whole Burnt-offering in that fire? To of∣fer up Body and Soul, with all their several fa∣culties and actions, as a living Sacrifice to him, is but thy reasonable service, Rom. 12.1. As it is his end why he made thee, so it should be thy end to have his works continually in thine eye, his Word ever in thine heart, and his praises everlastingly in thy mouth: This was the resolution of David, and should be thine; I will sing unto the Lord, saith he, as long as I live, I will sing praises to my God whilst I have my being: My meditation of him shall be sweet, I will be glad in the Lord, Psal. 104.33, 34. Consider that he hath infinite wisdom, and therefore is fit to rule thee, and all the world; he hath infinite power, and therefore its stark madness for such a Worm to resist him; one word of his mouth will undo the Body and Soul for ever, one angry frown of his Coun∣tenance will make thee wither, and turn that moving body of thine into a dead and lifeless Clod, yea and send thy Soul into eternal mise∣ry. Didst thou but consider the holiness of his Nature, and how much he abhorreth all sin and wickedness, wouldst thou dare to commit it with so much boldness? Didst thou but con∣sider what a piercing eye he hath, to whom the darkness and the light are both alike, Psal. 139.12. wouldst thou think to cover and con∣ceal thy Sins from him, or use craft and sub∣tilty

to blind his eyes? Thou dost not consider what he is whilst thou usest such silly shifts as these are; they do but provoke a wise man that hath but a Beam of Gods infinite wisdom, how much more are they like to provoke him? There's nothing like ingenuity and plain deal∣ing, and humble confessing of thy Sin when thou hast to do with him; Consideration of the Di∣vine Purity and Justice would be a very effectu∣al defence against all unjust and unrighteous pra∣ctices: If thou dost but consider what antipathy there is in Sin to the Divine Nature, and what an affront it is to the Majesty of Heaven and Earth, it would not go down so easily, nor be such a sweet morsel to thee: When men begin to take off the eye of their Consideration from God, then they begin to walk in darkness, and know not at what they stumble. What makes men so vain and wicked in their imaginations and practices, but because God is not in all their thoughts by Consideration? What makes the ungodly to prefer the pleasures of Sin, which are but for a season, but because they do not eye and consider the recompence of re∣ward? What makes men either to neglect to come to God by prayer, or to put up faint and cold supplications to him, but that they consi∣der not that he is, and that he is a rewarder of all them that diligently seek him: Thou wouldst not murmur and repine at any of Gods Pro∣vidences towards thee, if thou didst but consi∣der what Equity, Wisdom and Mercy there is in all his dealings towards thee, thou wouldst en∣dure the Cross, and despise the shame, if thou

didst but seriously consider the joys that are set before thee; thou wouldst be stedfast and un∣moveable, always abounding in the work of the Lord, if thou didst but consider thy labour can∣not be in vain in the Lord. I advise thee there∣fore to consider and think more frequently what an impartial righteous Judge thou hast to do with in thy actions, and how dear thou shalt pay for thy Sin one of these days if thou wilt commit it, and this would spur thee for∣ward to thy duty when thou wouldst neglect it, and keep thee backward from Sinful practice when thou wouldst commit it. Let my counsel therefore be acceptable to thee, have God more frequently in thy Meditations, consider that he seeth and knoweth thy ways, that he abhorreth all wickedness both of heart and life, that he is the Governour of the World, to whom all these things are as nothing, that com∣mandeth the Beings of Heaven and Earth, that hath the Winds and the Sea, and Men and De∣vils in the Chain of his Providence, that was from all Eternity, and is the same for ever and ever; but thou art of yesterday, and knowest nothing, Job 8.9. Thou mayst resist the will of his Command and Precept, because it is to try thee, but thou canst not withstand the will of his purpose, what he doth will peremptorily shall come to pass; The Counsel of the Lord standeth for ever, the thoughts of his heart to all Generations, Psa. 33.11. If thou lovest thy own Soul, let God be continually before thy eyes; it is because thou knowest him not that thou art so unlike him; it is because thou art not

acquainted with him, that thy heart is so void of love to him, it is because thou understandest him not, that thou dost so little fear and reve∣rence him: And why hast thou so little know∣ledge and understanding of him, but because thou considerest him not? Didst thou but well consider his Omnipotency, thou wouldst fear him more than all the world beside? Didst thou but consider his Veracity, thou wouldst take his word for the greatest security, and give more credit to it, than if thou hadst the word and Oath of the most trusty and sufficient men; thou wouldst certainly believe the threatnings thereof, and foresee the accomplishment of the promises thereof, as if they were already made good, and steer thy life according to the most wise and excellent precepts thereof. Consider but his faithfulness, and thou wilt see no reason to distrust him: They that know thy Name (saith the Prophet David) will trust in thee, for thou Lord hast never forsaken those that trust in thee, Psal. 9.10. Thou wouldst ven∣ture thy life and all thy comforts upon his Word; come what will thou wouldst trust in the Lord, and do good, Psal. 37.3. And whilst thou art intent upon thy duty wouldst not fear, though men and Devils should combine against thee; and the more experience thou hast, the more thou wouldst be confident, and say, It's better to trust in the Lord, than to put confidence in man; It's better to trust in the Lord, than to put confidence in Princes, Psal. 118.8, 9. Do but consider that he is a Spirit, and thou wilt ab∣hor a meer bodily service, and tremble to let

thy lips go when thy heart imagineth deceit, and is not imployed in his worship, and thou wouldest worship him in spirit and in truth, John 4.23, 24. Therefore men worship him they know not how, nor care not in what man∣ner, because they worship they know not what, Ver. 22. Men would not dare to offer up to him the Sacrifice of fools, if they did but consider with whom they have to do, Eccles. 5.1. Nei∣ther would they come with dead hearts before the living God. This is the first thing that I recommend to your Consideration, as being most worthy of it, viz. The Nature and Attri∣butes of God, with application to your Affe∣ction and Practice.

Secondly, The next thing that is worthy of your serious thoughts, and daily consideration, is wherefore you were born into the world. Can any man that hath not laid his reasoning Faculty quite asleep, think that he was made to live forty or threescore years in the world, and then to die like a Brute, and there's an end of the Story: He that will take the pains to con∣sider and make use of the light that's offered to him, both in Nature and Scripture, shall find that Man was made for something else, and that he is worse than a Brute that looks no higher. I take it for granted, that no man can think that such a Noble Creature as Man is, was made by chance by a happy conjuncture of a few fortuitous Atoms that jostled together, and met at last into such an orderly shape, as if all had been contrived with the greatest wis∣dom imaginable: Nor do I think that any one

that hath not quite lost his understanding, can imagine that he grew out of the Earth as Grass or Trees, much less will he say that there was no first Man, but that there hath been a Suc∣cession of Reasonable Creatures from Eternal Ages: If therefore he could not possibly come into the world any of these ways, then he must be made by a Wisdom far higher than his own, and that can be none but God. These things being supposed, can any man in his wits think that God made the highest and best of his Crea∣tures here on Earth with such Faculties, and endued him with understanding, and put such desires into him, that nothing in this world can satisfie; to live a little while below, and tor∣ment himself, and to rule and domineer over the other Creatures, and devour them, and live as he list; and then after he is dead, to be had no more in remembrance? Surely he might have plaid at such a Game as this without Rea∣son, he might have satisfied his lusts, and took his ease, and never have missed this Faculty that doth but chastise him for his brutishness, and help to make him more miserable than those that want it. It is most certain that God hath design'd him for a higher end, even for the service of himself, & an Eternal life with him hereafter. It's most worthy of your serious consideration, that you may be fully satisfied, and know whe∣ther you have done this work: If indeed you can think after you have well considered that its no matter how a man lives, so he can but enjoy a little mirth and laughter in the world, then you may cast off all other care if you will, and

study how to live merrily, and Crown your selves with Rose-buds before they be withered: If any man can consider, and reason impartial∣ly, and think it is the wisest way to enjoy the pleasures of Meat and Drink, and Lust and Ease, he shall have my consent to take his course. Who would envy a man that was made to live above the Stars, and to out-shine the Sun in all its glory, that will chuse rather to go to Grass, and to feed with his Cattel? All the difference is, that he hath a little more Wit than a Cow or a Horse, and therefore can do more mischief than one of them; but his plea∣sure is but brutish, and of no higher a stamp than theirs. O consider, that though you may stifle your Reason, and smother the Light that teacheth you to live soberly, righteously, and godly in this present evil world, you shall not always prevail against it; if you will not let it speak now, it will speak whether you will or no, and cry out bitterly against you hereafter: Consideration would roundly and quickly tell you, that you were made to know, love and o∣bey God that made you for a while in this world, and then be removed to the sight and enjoyment of himself; other things sublunary were made for the service of Man, but Man for Gods immediate service; his very Consti∣tution, and the make and frame of all his fa∣culties proclaim thus much: What should he do with an Immortal Soul to walk up and down the world with, if he were not to live in ano∣ther world? Why should he be put to School among the visible Creatures, and be under the

discipline and instructions of his Maker day and night, which other Creatures are not par∣takers of, if he were not training him up for a higher State? Alas God delighteth not in cru∣elty, nor in making this life a burden to us, it is that he might prove us, and try us, and wean us from things temporary, and awaken us to seek out for that happiness that indeed we were made for: Job therefore takes it for a high favour to be thus severely educated; What is Man that thou should'st magnifie him, (saith he) or the Son of Man that thou should'st set thy heart upon him; and that thou should'st visit him every morning, and try him every moment? If this were not in order to a future good, why should he not complain rather that God hath made him in a worse condition than the Beasts? they enjoy pleasure without any remorse, and lay them down in their Dens, and are secure; but Man vexeth himself with a thousand cares, and frighteth himself with as many fears, and seeth evil before it comes, and feeleth it after its past and gone, which Brutes cannot do: But as Earthly Parents, if they are wise, will train up their Children with more severity than they will their servants, and others that they bear not such a respect to: so the most wise and gracious God useth a more severe Discipline to∣wards Man, whom he intendeth to a greater honour, than towards the rest of his Creatures; he letteth them take their course whilst he tyes Fetters and Bands upon men, and tyeth them by his Laws to Noble and Worthy actions, and scourgeth them with his Rod when they de∣viate

and wander from the way of life and hap∣piness, as if he would even constrain them to be happy. O why do we no more pursue our own happiness, when God doth even entreat us, and spur us on by so many encouragements, and hath made us for this very work and busi∣ness! Shall God be more solicitous for our wel∣fare than we are for our own? O poor deluded sinner! thou mistakest thy work and business, and where thy happiness lies, when thou art pleasing thy flesh, and greedily hunting after the pleasures thereof: Thou thinkest that flesh∣ly pleasure, or worldly gain is godliness, but it will prove quite contrary in the end; and thou wilt then know, when it is too late, that godli∣ness is the greatest pleasure and gain: I know it's natural to thee to thirst after happiness; seek it then in the way that God hath prescri∣bed, or thou shalt never purchase thy desire, though thou pine away thy self from day to day with earnest desires and endeavours after it: Thou wert made for God, and thy Soul will be restless till it return to him; Conside∣ration would convince thee that thus it is; think then more frequently what is that work thou wert made for.

Thirdly, The next thing worth your most se∣rious Consideration is, how well you have an∣swered the end of your Creation. You see what a wise, just, holy and impartial God you have to do with, and that you are his Creatures and wherefore he hath made you, and endued you with such Faculties, and given you such va∣rious helps and encouragements: Now consi∣der

how well you have used them, how you have improved your several Talents, and ser∣ved your Maker, and kept the Statutes and Judgments he hath given you: Have you had your heart in Heaven, or in Earth, ever since you came hither? Have you lived to God, or without God in the world? Have you lived in the love and praises of your Maker, and in per∣fect obedience to his Laws? or have you not rather extinguished all love of God in your hearts, and violated all his righteous Laws, and preferred the wisdom of the Flesh before the wisdom of the Spirit, and set your selves to op∣pose his Government? Though it may be you have not sinned against him on set purpose, and directly opposed him, yet have you not neglect∣ed to consult his will, and when you have known your duty in many particulars, have you not refused to obey? Let your own Consciences be the Judge: Have you kept the fear of God al∣ways before your eyes? Hath no corrupt com∣munication proceeded out of your mouth? Have no idle, blasphemous, wicked thoughts crept into your hearts? Have you been just and righteous in all your dealings towards God and Men? Have you stood up for the honour of God against all his Enemies, and faithfully re∣proved Sin, and done all your works with re∣spect to Gods glory? or have you not over∣looked that, and minded your own worldly in∣terest, and cherished revengeful, proud, ambi∣tious thoughts in your own hearts, and counte∣nanced Sin in others? at least, have you not been silent when Gods Name hath been lightly

used in every trivial matter, and his Sabbaths profan'd, and his Word derided? There's none of us but must confess we have neglected this great work too much at the best; how much more at the worst? Our Hereditary Corruption was enough to make us odious in the pure Eyes of God for ever; what then shall we plead for our Actual Sins, which are multiplied to such a number, that we cannot reckon them up? So that there is no man that is not liable to the Wrath of God, and the Condemning Sentence of his Law. Consider whether you have not been treasuring up Wrath all your days, and de∣stroying your selves, and preferring Dung and Dross before him. Did he make thee to affront and dishonour him, and prefer a trifle before him? Did he make thee to scrape after the world, to make provision for the flesh, to fulfill the lusts thereof? Bethink thy self, and consider whether thou hast discharged thy Duty, and an∣swered the Ends of thy Creation, and done all to the glory of God, and you will see Cause enough to abhor your self.

Fourthly, Being thus obnoxious to Gods dis∣pleasure, and liable to Death and Condemna∣tion, consider in the fourth place, whether you are sensible of your Sin and Misery, and whe∣ther you have accepted the grace which the Go∣spel offers to you? There's no remedy but you must perish for ever, and have the Judgment of Everlasting Condemnation, if Consideration do not bring you to Repentance, and wound your hearts with the bitter sense and feeling of your Sin.

O consider that it was the mere mercy of God that any such terms were offered to you! he might have left you as he did the fallen Angels, and therefore if now you shall slight a pardon, and refuse to lay your sin to heart, and to be humbled and broken for it, and to come to Christ with a loving and thankful heart, that he would cleanse and purifie you by his Word and Spirit; your case & condition will be the more doleful, & your Judg∣ment at the Great Day will be more Intolerable: I know you have verbally Renounced the World, the Devil and the Flesh, in your Baptismal pro∣mise, but have you Really and Unfeignedly Re∣nounced them in heart and life? Are you Convin∣ced that nothing can wash away the stain of any the least of your Sins, but the Blood of Christ, much less wipe away the Sins of your whole Life? Have you throughly considered the necessity of his Blood to procure your Pardon? the necessity of his Spirit to Sanctifie you? And that there is no Name under Heaven by which you can be sa∣ved but his? but if you be such that loath your selves for all former Sins, and are weary of a cor∣rupt and sinful Nature, and Christ be the chief∣est among ten Thousand to your Soul; then though you have so much crossed the end of your Creati∣on, and committed so much Sin, it shall not be charged on you, the Blood of Christ will cer∣tainly cleanse you from all your Sin; If this faith be not yet wrought in you, consideration must open and soften your Heart, and make way for it. If you did but frequently consider, what privi∣ledges they are forthwith admitted to, that do believe; and what a fearful looking for of Judg∣ment,

there remaineth for unbelievers, you would hasten to make your escape, from the Stor∣my Wind and Tempest. Suppose that some Mor∣tal distemper had seized on you, (and this will certainly be your case ere long) do but a little consider what the priviledges of a believer will be worth to you then; how sweet the promise of forgiveness by Christ will be to your tast? Yea sweeter than the Honey to your throat. Psal. 119.103. Do but let your thoughts run upon this Subject, and tell you, How happy you would count your self if you were united to Christ and a true mem∣ber of his body, reconciled to God, and pardon∣ed, adopted into his family, and received into his especial protection: what would you give then to be acquitted from all your former sins, to have the sting of Death pull'd out; to land safe at your desired Harbour, to dye in the Lord, and to have a Convoy of blessed Angels to carry your soul to endless Joy? say what you would give then to be secured from the sensible sears of Hell, and Death, and to lie down in the Grave in Peace and Safety; and to have nothing then to make you a∣fraid? Why if you are a Penitent Believer, and belong to Christ, there will be comfort for you in the Hour, when all the World shall signifie no∣thing to you. Whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. Prov. 1.33. When natural strength will be sure to fail you, and your Soul is going out from your Body, where it hath so long dwelt, and worldly friends cannot help you, it will be worth a world to be numbred among the Saints, and to have your portion with the Most-High; consideration will

help you to know all this, and whether you are weary of your sin, and have fled to Christ as your only Sanctuary, and are heartily desirous that he should save you from the Power of it; yea it would help you to all this, and make you sen∣sible, if yet you are not, and break your heart for all former unkindness to God, and Cruelty to your own Soul, and make Christ precious to you indeed, The full Soul (saith Solomon) loatheth the Honey-Comb, but to the Hungry Soul every bit∣ter thing is Sweet: The Nature of man prompteh him in every streight to cast about with himself how he may get out: Did you feel to what un∣speakable danger, sin hath brought you; I dare say you would not slight the remedy, nor despise the Salvation that Christ offereth to you; did you feel your soul in a sinking condition by reason of your sin, you would lay hold on Christ as natu∣rally as a drowning man catch at a stick, or any thing that he thinks may save him: Thus it would be if sin were a burthen to you. And how could you chuse but feel it a burthen to you, if you did but apprehend the evil and danger of it? Now consideration would clear this to your apprehensi∣ons. How could you consider in the midst of such helps, and not discern that by your Sin, you re∣bel against the highest Authority, transgress the most righteous Law, debauch and corrupt the best of his Creatures here on earth, and make him utterly unserviceable to the uses for which God made him; And trample Reason under your feet, and pervert Gods Established order, trou∣ble the world, and cruelly wound, vex and dis∣quiet your own soul; And even dare and provoke

God to bring upon you all the calamities and mi∣series, both of this and the other life. And would not these particulars alone discover to you the evil and odiousness of your Sin, and even compel you to hate it? And then when you are gotten thus far, and discern Sin to be your greatest enemy, you would not stick at any terms to be rid of it. If you were once fully satisfied, that Sin is the foulest disgrace and shame of a reasonable Crea∣ture, and a certain preparative to it's Eternal reproach, you would not live in peace with it; not lye down and rise up quietly with such a noi∣som disease upon you, that doth make God loath his own Creature, and will make you abhor and loath your selves, if ever you come to right and sober use of your Reason; Ezek. 6.9, and Ezek. 20.43. and Ezek. 36.31. Make as light of it now as you please, whilst reason is laid to sleep, and Scripture is not regarded, and Conscience is quite out faced; it shall not be always so: It is but the night time of this life at farthest, that your dream will last; and then Reason and Scripture and Con∣science will all set against you: Though you wink now and will not see, yet then you shall see and be a∣shamed, saith the Prophet, Isa. 26.11. you may certainly fore-see without the Spirit of Prophesy, that thus it will be, if you believe the word of God, And as a truely penitent believer may say with David, I shall be satisfied when I awake after thy likeness. Psal. 17.15. So the deluded Sinner that dreams so merrily now, that Sin is but a mat∣ter of nothing whilst he is commiting of it, shall be confounded, when he awakes after the Divels likeness, O if these things were soundly believed,

you would delay no longer, but forsake your Sin, and come to Christ as your only Saviour; and if any thing under God would bring you to such a certain and undoubted belief, Considera∣tion would do the work: Consider therefore whether it be thus with you, that Sin is your on∣ly burthen, and Christ is your only ease; and if it be not so, consider that it may be so.

Fifthly, Another thing which you should set before your eye, and frequently consider, is the vanity of all these things, which stand in competition with God for your affections; Do you not see what hasty and unsatisfying Plea∣sures they are? I call them Pleasures, because Custom hath prevail'd; the World calls them so, and the Flesh calls them so, whose Pleasures they are; for the Soul of Man, were it out of the Body, would not relish them. But though this be the stile of the World, it's pity that a man should call any thing Pleasure, that doth not last for ever: But call it what you will, I am sure it's a grand mistake, to count that a Plea∣sure that doth not gratifie the better part of a man, and a Sin to bestow the least measure of our love upon any thing that doth not promote the happiness of our Souls. God hath put an aptitude into all things to further mans felicity, and hath commanded him to take them by the right Handle, & make that use of them; & when they are used ultimately for the pleasure that's in them, and are not subordinate to a higher end, even the better serving of God, and sa∣ving of our Souls, they are made our End, which should be but Means, and set up instead

of God, to supply his room, and to be to us what he alone should be; and then no wonder if they prove to us meer vanity, that is, if they lye to us, and frustrate our expectations. All Creatures tell us a meer lye, when they make us any promise of happiness and full contentment in the enjoyment of them; but the truth is, there's no Creature can be so impudent as to make us such a promise; it is we that are too credulous and sinfully prone to take every Sha∣dow for our happiness, and to place our affecti∣ons upon any thing here on Earth, rather than God. But where is the man that can boast that he hath found the desire of his heart in any pleasure here on Earth? The very fear of do∣ing it, is disparagement enough to any worldly felicity. And since it may be truly said of any thing that here we do possess, except it be the peace of a good Conscience, and the special grace of God in Christ, it may be gone to morrow, and leave us; it is enough to set the heart of a considering man against all created comforts, and make him seek after something that will never fail: Where is the man, or what is his name, that hath found the Treasure of his Soul here on Earth? If they could help thee in all thy streights, and stick to thee for ever, and never forsake thee, then something might be plausibly pretended why thou should'st set thine affections on them. But if thou wilt suffer thy self to consider, thou wilt perceive Vanity to be written upon the back of every Creature (that is) as it is going from thee, though thou may'st possibly think that thou seest Pleasure

written upon the face of it, that is, as it is coming towards thee: If thou wilt not believe this now, thine experience shall shortly make it good, and condemn thee for a stark fool, in that thou hast so much teaching, and yet would'st not learn; that thou had'st eyes, and could'st not see; and that thou wast so oft forewarned of the vanity and deceitfulness of these Earthly pleasures, and yet would'st be de∣ceived: And yet I will confess, if the fault could then be mended, after Experience hath taught thee the vanity of them, and thou art going out of the world as a miserable wretch, ready to be forsaken of the comforts which thou hast inordinately loved; if then thou could'st recover thine affections, and bequeath thine heart to God, which the world did pos∣sess all thy life time, then it would be some di∣minution of thy Sin and Folly. But as sure as thou livest God will not take that heart at thy Death, which thou would'st not give him in thy Life, nor be put off with a Legacy when thou art dying and going out of the world, to whom thou would'st give nothing all thy life∣time. But yet if the Lord would accept such an Offering from thee, that heart that hath been so commanded all thy life long by such pleasures as the world affords, will not be now at thine own command and dispose: It will be hanker∣ing after the world when it is departing and leaving of it, and would still live among these pleasures if it could, and prefer them before E∣ternal Life with God. But I beseech thee to consider, whether it be not perfect madness, to

suffer thine affections to be thus captivated, and bewitched with fading momentary delights. They are little to be envied, whose whole lives are but a Diversion from one pleasure to ano∣ther: But if any men on Earth are like to pe∣rish for ever, and lose those satisfying pleasures at Gods right Hand for evermore, these are the men. It is not one of a thousand that recovers of their Surfeit, when they come to be old, that have lived their younger years wholly addicted to their carnal brutish delights; and not a man that dies amidst such pleasures, before his heart be weaned from them, but is like to feel more bitter torment, than such as have lived all their life-time in poverty and little ease. Surely they that let out their hearts too freely to the things of this world, forget that there is such a Text in the Word of God; Love not the world, nor the things of the world; if any man love the world, the love of the Father is not in him, 1 Joh. 2.19. But that which makes some men that know this well enough to be mistaken is, because they read of several rich men in Scripture that have their hands full of these Earthly comforts, and see and hear of others that go to Heaven in the midst of great Possessions; therefore they con∣fidently conclude that they may enjoy them as well as others, and yet be in a safe condition; as if there were no difference between having and enjoying of them. Their hearts were far enough from their Possessions, as you might ea∣sily have seen, if you had lived and conversed with them: Though they had a large portion of their comforts, a good measure of this Dung

and Dross, as the Apostle calls it, yet they spread it to the good increase of Religion and Piety where they had to do; they took little pleasure in this Dunghil, neither did they spend their precious thoughts, and time to en∣crease it. But thy heart it may be is Wedded to these Carnal contentments and buried in this Dunghil: and thy sweetest pleasures come in this way, and when riches encrease thy heart is set upon them, Psal. 62.10. Let me tell thee, that if ever Consideration open thine eyes, thou wilt be as mad against these pleasures, as e∣ver thou wert mad for them: And thou that do'st so industriously seek them with such care∣ful study and endeavour, wilt then be sick of them, nulla major voluptas quam voluptatis fa∣stidium. No pleasure like that of contemn∣ing such transitory unmanly pleasures as these are; if (as Tully saith) he is not worthy the name of a man, that would live a whole day in such pleasures; I am sure he is not worthy the name of a Christian that can live his whole life∣time, and prefer the pleasures of his bo∣dy before the feasting of his Soul. It's the want of serious Consideration, in this parti∣cular, that makes so many lose the Joys of Heaven, whilst they feast themselves with the Pleasures of the World.

Sixthly, Another thing that should be the matter of your frequent serious Consideration, is your latter end and the nearness of your dis∣solution. This would make you wise indeed, not to lay up riches and diet, much less to trea∣sure up sin and wrath against the day of wrath,

but to lay up in store a good foundation against the appointed time, 1 Tim. 6.19. Rom. 2.5. It was the want of such heedful and attentive consideration, that made Moses complain of the Israelites, that they were a nation void of Counsel, neither was there any understanding in them; this made him wish so passionately, O that they were wise, that they understood this, that they would consider their latter end, Deut. 32.28, 29. This made the same Moses to pray so to teach us to number our days that we may apply our hearts to true wisdom, Psal. 90.121. Who can think what a vapour his life is, James 4.14. and make it shorter by neglecting the work it was given him for? A man never begins to live, till he lives to God, and he that survives the most years, after he hath begun this work, may be truly said to live the longest, although he reach not the age of many a Carnal minded man: For a mans life is not to be computed by grey hairs, or the number of years, but by the work that he hath done: If therefore thy work be undone, when death is approaching to thee, what shall I say that thou hast lived but a little while; nay, rather that thou hast not lived at all. I must conclude therefore, that to consider the short∣ness of thy life is the way to lengthen it, and to put thee into such a happy condition, that death shall be sure never to surprise thee. O what a madness it is for men that are to live but a few years (it may be days in the world) never se∣riously to consider it, till their days are at an end; when they have but a few turns more to fetch in this World, not to consider it, and

turn unfeignedly to God, before they are turn∣ed out of the World; where is that mans Wits that buries his thoughts alive, in the imperti∣nencies of this life and scarce thinks from one end of the year to the other that he must die: and in that very day his thoughts must perish? What doth that man do that Fidles away his precious time, and never thinks to any purpose, that his day is coming, and what a sad tune he will be then in? If mens thoughts were but frequently, and seriously imployed about this sub∣ject, men would not live, and walk about the World for nothing as they do: They would not fish all their life time, and catch nothing, but a little worldly pleasure and honour; which was but a bait that Satan used to bring them to this misery, that now they are de∣parting into. Wo! wo be to the man that thinks not of Death, till it is even at his door; That sees it not till his eyes are ready to close up: That never dreams of it till he is ready to awake in another World! O Sirs, your Souls are here to day, and gone to morrow, and you know not what one day or night may bring forth, Prov. 27.1. Though you may think it is the way to a merry, comfortable life, to put the serious sober thoughts of your later end out of your mind; yet I am sure it is not the way to a comfortable joyful death; and is it not a thousand times more desireable to die comfortably than to live comfortably, if you will needs part these two one from the other? But I must plainly tell you that you are mi∣staken, and that it is not the way to a com∣fortable

chearful life, to forget a mans latter end; and to decline such a provident Fore∣sight, and Meditation: unless you take a li∣centious sensual and foolish life, for a comfor∣table life. And then there's no doubt, but the frequent Consideration of a mans latter end, will disturb and interrupt such sinful, foolish mirth. But there are no men in the World, that live a more comfortable, joyful life, and taste so full and true content and pleasure, as those that have frequently thought upon death, and the consequent of it, and made it familiar to their thoughts, and have quite o∣vercome the fear of death by a wise foresight of it, and preparation for it. He may well rejoyce oven at the heart that hath overcome his great enemy, and is got over the Rub, that the rest of the World must meet with soo∣ner or later, that shall put an end to their foolish mirth and laughter. The considerate man hath trampled this King of Terrours un∣der his feet, and through fear of death is no longer subject unto bondage, as inconsiderate men are: whereas on the contrary, men that are not accustomed to these thoughts, nor have brought forth the fruit of them, whensoever such thoughts accidentaly rush into their mind, they cannot bear them; how terrible and af∣frighting are the apparitions of death, when they get into their imaginations and fancy? and let them do what they can to shift these imaginations out of their hearts, some∣time or other they will surprize them, and break in though they shut the door never so

fast, and bolt them out; and then they pay something for their former inconsideracy: If a Fit of Sickness come upon them that threatens them with death, fearfulness and trembling taketh hold on them, and a fit of horrour is ready to over∣whelm them, Psal. 55.5. What now? Will you call that a merry comfortable life that's so easi∣ly disturbed with one sad dismal thought that may arise? Will you say that man lives a plea∣sant life, whom a Hand-writing upon the Wall can damp, and strike into a Fit of Trembling? Will you say that that man lives as happily and comfortably, that by some sad accident (a thou∣sand of which he is subject to) may have his Countenance changed, his Thoughts trou∣ble him, and the Joynts of his Loyns loosed, and his Knees smite one against another, as Belshazzar had in the midst of his mirth and jol∣lity? Dan. 5.6. Will you call this a comfort∣able life that will so soon perish, and come to a fearful end, or that rather that grows more lightsome and chearful when Death it self ap∣proacheth, and is drawing near? Let a man that's forsaken of Reason and Understanding forget his latter end, as the fittest Expedient to his distracted foolish mirth; but if thou art Ma∣ster of any Wit or Reason, thou wilt enter∣tain and cherish such thoughts as these, as the beginning of true Wisdom: O remember that die thou must, and leave the world behind thee; and woe be to thee if thou hast not made some good preparation for a more lasting life? The night of thy life is even almost spent, see how much the Taper of thy present life is already

wasted. If thou knowest any thing, thou canst not but know that it's appointed for all men to die, yea, and that but once, and after Death comes the Judgment; there's no calling back thy time and life when once they are spent, no turning up thy glass again when once it is run out, no af∣ter-game to play after the first is lost, no dying a second time when once thy breath is gone; I mean in this world, though there be a second Death a thousand times more terrible than the first in the world to come. Well, if thou would'st live comfortably indeed, yea and die comfortably also, consider thy latter end, be not afraid of such thoughts that will make thee wise to Salvation.

Seventhly, Another Object worthy thy fre∣quent consideration, is the Judgment of the Great Day: O what pity is it, that a man that's made for another world, and that must be solemnly cited before the Tribunal of the Righteous and Impartial Judge, and be respon∣sible for his whole Life, how he hath spent it, should drive such thoughts out of his mind, as Gallio drove Pauls Accusers from the Judgment Seat, Acts 18.16. and care for none of these things! What is it better to stand trembling before thy Judge in that day, than to hold up thy Head with confidence? If thou art one that dost not consider the Solemnity of that day, nor the Concernments of thine own Soul in that general Assembly and appearance, thou art more like to be confounded in that day, than to rejoyce. Would a proud vain-glorious Worldling so passionately rejoyce in the day of

his prosperity, and let his heart chear him in the midst of his foolish pleasures, and walk in the ways of his heart, and in the sight of his eyes, if he did but consider, that for all these things God will bring him to Judgment? Would any man cast off all duty to God, or per∣form it with a negligent slightness and indiffe∣rency, to gratifie his lazy flesh, or a busie Lust, if he did but remember and consider, that for these things he must be judged, and for these (without Repentance before Death) he must die for ever? O my Brethren! it is no such contemptible trivial day, nor the business that must then be transacted of such small and petty concernment, that you should not think them worth your frequent and considerate thoughts: Think you must whether you will or no upon trifles, if you refuse to think on such matters as these, and to take this day into your sober con∣sideration: Though you should think on the greatest worldly matters, and your thoughts be imployed in the management of the Affairs of a Kingdom, yet if you think not upon the Af∣fairs of this great and wonderful day, you do but trifle and dream away your precious life. They that have but a Cause to be tryed before a Judge of Nisi Prius that very much concerns their Estates, cannot but remember it, and con∣sider how they may come off with success; but those that are to be tryed for their Lives can∣not sleep, nor talk it out of their mind; by Night the terrible Apparitions of it in their fancies interrupts their repose and sleep; and the horrible thoughts of it in the day time

strikes them mute, and damps all their dis∣course; And shall not a day far more remark∣able, where you must undergo a Tryal for your Eternal Estate and Life, be considered? And it is the more worth your consideration, because the Judge before whom this Tryal must be made, is He that made thy self, and all the World, clothed with his Robes of Majesty and Justice: He that delivered into thy hands thy Reason, Memory, Judgment, Freewill, Senses, Honours, Estates, as Talents to be now ac∣counted for; Did not all the Priviledges of thy Birth and Education? Did not all the Mer∣cies of thy Infancy, Youth, and Riper Age, come from above? Deny it now if thou canst: And were not all thy choicest dearest comforts, as Pearls begotten by the Dew of Heaven? His Circuit is not confined to one Nation, or piece of a Nation; but the Circuit that he will ride in that great day shall be the Heaven of Heavens, with a glorious Train and Retinue of Saints and Angels; and the people that shall be gathered before him, are are the whole Creati∣on of Angels and Men; the matters that must then be brought to Examination and Tryal, are the secret and more publick actions of our whole lives; the Witnesses that shall be produ∣ced, shall be such as are beyond all Exception, viz. mens own Consciences; the Devil and his Angels that are continually watching our mis∣carriages, and the Judge himself that can tell the time, the place, the persons with whom, or the things about which the wickedness hath been committed; and the Question that shall be

then decided in the face of all the world, shall be, whether the persons thus tryed, shall live or die for ever: These are no fidling trifling matters to be slighted, nor unworthy your seri∣ous forethought and consideration; besides the Judge is inflexible, and cannot be bended by force, bribery, or entreaty. If you look into Psal. 50.4, 5, 6. you shall see with what cir∣cumstances of Majesty and Terrour this Judg's Process is described and set forth; a fire shall devour before him, and it shall be very tempe∣stuous round about him; he shall call to the Heavens from above, and to the Earth that he may judge his people; and the Heavens shall declare his Righteousness, for God is Judge himself. Were this day well believed and con∣sidered, men would not live in any fashion, nor think and speak any thing that comes next, nor do actions that they dare not call themselves to account for: They would fear their own Con∣sciences more than a thousand Witnesses, which in despite of them will be privy to all their acti∣ons. I warn thee to take heed of this Witness, for it will betray thee: If thou art wise, when thou hast any wickedness to commit, see that neither God, nor the Devil, nor thine own Conscience have any eye upon thee; and then thou canst find no place nor time in which thou canst be secure. As it is the great policy of Sa∣tan to hide this day from thine eyes, and to keep it out of thy thoughts if he can, that he may take thee Captive at his will; so it should be thy chief care to have it continually before thine eyes, that thou mayst escape his tempta∣tions.

The lively frequent thoughts of this day made Paul so unwearied in the work of the Lord, and so importunate with his hearers; Knowing the terrours of the Lord (saith he) we perswade men, 2 Cor. 5.11. And it was the great Argument he used with Tim. to spur him up to the like diligence, 2 Tim. 4.1, 2. I charge thee before God, and the Lord Jesus Christ, who shall judge the Quick and the Dead at his appearing and Kingdom, Preach the Word, be instant in season, and out of season, reprove, rebuke, exhort, with all long-suffering and Doctrine. And when he did but cast a flash of this day into the eyes of Fe∣lix, you know what effect it had on him, Acts 〈◊〉〈◊〉 24.25. Though Paul was but a Prisoner at the Bar, and Felix his Judge upon the Bench, yet when Paul reasoned with him of Righteous∣ness, Temperance, and Judgment to come, the Text saith Felix trembled. It's madness to put this day out of thy mind which God hath put into his Word, as the most powerful Curb to all Sin, and the most irresistible motive to a sober, righteous, and a godly life. Be not a∣fraid to entertain this day into thy Meditations; the consideration and forethought of this day doth not make it, but make thee ready for it; whether thou thinkest of it or not, it cometh on apace, and thine eyes shall shortly behold the Solemnity of it, either to thy terrour, or to thy unspeakable joy. S. Hierom thought he heard the very Trumpet sound continually that must call all the world together, whatsoever he was doing, the Voice was never out of his ears. All the Musick of Worldly Delights and Plea∣sures

would be but as sounding Brass, and a tinkling Cymbal, to one that hath this Trum∣pet frequently in his hearing; think but be∣lievingly of the terrible Pomp and glorious So∣lemnity of that day, and then think of vanity and folly with delight if thou canst? These thoughts would drown the petty thoughts of worldly matters, as the Report of a Cannon doth a Whisper, or as the Sun obscureth the smallest Glow-worm: And if any thing would stop thee in a course of sinning, these thoughts would do it. Thou would'st think it a poor shift to fly to the dark to cover thee, when thou committest any iniquity, if thou didst but con∣sider, that what is done in secret, shall then be proclaimed upon the house-top; and God will find Evidence enough to convince thee, that thus and thus thou didst when he kept silence•• yea, thou shalt betray thy self by thy own con∣fession. This is another Object of thy thoughts, and very worthy thine often Consideration.

Eighthly, Another thing that you should fre∣quently steep your thoughts in, is the joys of Heaven, and unexpressible happiness of the Saints in Light; there the Fountain of all Bliss and pleasure shall stand open, and the Face of glorious Majesty shall be revealed. Here we be∣hold him but in a glass, and see but a glimpse of his back-parts, but then we shall see him face to face, by a satisfying ravishing sight and intuition. Were the Soul it self loosned from this bodily Prison, it would be a Spectacle worth your beholding, and a most delectable glorious sight; and your curiosity to behold such a sight

as this, would be far more excusable than theirs whom our Saviour taxed in that question; What went you out for to see, a Reed shaken with the wind? But what went you out for to see, a man cloathed in Purple, and soft rayment? such are in Kings houses, Mat. 11.8. And if then the Soul of man be such a beautiful taking sight, what a blessed sight will that be, when God shall display the fulness of his glory? If a Spirit be so bright and glorious, what is the Father of Spi∣rits, to whom all created beauty is but a drop? What a goodly sight will that be to behold the company of Prophets, Martyrs and Apostles, cloathed in shining rayment, with Crowns on their Heads, and Palms in their hands? And what a ravishing pleasure must it needs be to see Sun and Stars under our feet, and to behold the order and beauty of the Heavenly Jerusalem, and to joyn in that Heavenly Consort? to be admitted into his presence that hath made the Soul and Body out of nothing, that hath fulness of joy at his right hand, and pleasures for ever∣more, Psal. 16.11. Happy are the persons in∣deed, that after a few miserable days here on Earth, shall be translated thither into that Hea∣venly Palace; with long life will he satisfie them, and shew them his Salvation, Psal. ••.16. Talk no more so exceeding proudly, O ye Sons of men, of your worldly Dignity and Honour; what a Dream and meer Imagination is all Earthly felicity, to this of the Saints in Hea∣ven? Your riches, if they were worthy to be named, when we are discoursing of the riches of the Inheritance of the Saints, Eph. 1.12.18. yet

they may be corrupted, and your garments may be Moth-eaten, James 5.1. But the glory of the Saints endureth for ever, for the Lord himself hath prepared a City for them, Heb. 11.16. Though they were contemn'd here on Earth, yet they shall have glory enough in Heaven: Then shall that great Soveraign of the World command the best Robe to be brought forth, and put it on them, and call for the fatted Calf to entertain them; and they shall sit down with Abraham, Isaac and Jacob in his Eternal Kingdom; and they shall have an Everlasting Feast of joy and gladness, Luke 15.22, 23. Here they have but a Tast, and do but sip now and then, but there they shall have ••uch a draught that shall satisfie their Souls with Eternal plea∣sure, a Cup that shall be ever going down. O the joys of that state, that no tongue can utter, no mortal man did ever comprehend! But yet mistake me not, I do not intend by these bor∣rowed expressions to intimate a Turkish Paradise to you of carnal delights and pleasures, neither would I pervert your judgment by that which is meant for the Excitation and advancement of your affections: It's very material that your apprehensions of that glory be as right as we can attain to in such a place of darkness and di∣stance from it where we live; if you should mi∣stake a Fleshly for a Spiritual felicity to be en∣joyed hereafter, it's very possible that even a voluptuous Epicure may think himself in the Su∣burbs of that Kingdom already, and that his Heaven is already begun here on Earth. These forms of Speech therefore taken from eating,

and drinking, and feasting, whereby the Scrip∣ture represents to you the transcending plea∣sures of the other life, are but Spectacles for weak eyes, and a help for humane infirmity. We are uncapable in this life of true and proper Conceptions of the happiness of that state, on∣ly in general, that it will be spiritual, and not like these fleshly pleasures that here we tast of: whilst we are in this Prison of the Body, we are not able to understand the liberty that there we shall enjoy; whilst we are here below in this Dungeon of the body, we are not capable of beholding the light and brightness of that glo∣ry: But you may safely use these Spectacles to help the dulness of your sight when Heaven is proposed to you, and take the benefit of these gross expressions, if they will but help to at∣tract your desires, and to raise your hopes and expectations more Heavenwards; whilst you do but remember, that the pleasures of that state are incomparably greater than all the pleasures here on Earth, and quite of another kind, that here we want a faculty to express, because we want a faculty to tast. You know a Horse or a Cow would take little pleasure in that food that is most delicious to us; yea, and many a man hath pleasure unintelligible to another man, be∣cause he wants his tast and experience: And it's very hard to describe pleasure that depends up∣on a tast and experience that we our selves have not. The sweetness of Honey would never be understood by all the definitions in the world, if we had never tasted it: Marvel not there∣fore if I tell you, that the joys of that state are

not to be properly understood here on Earth, because we have now neither the tast, nor the Meat that then we shall feed on, I mean, neither the faculty, nor the object. And certain it is, that all pleasure is founded in the suitableness of the Faculty to the Object: Since therefore neither Faculty nor Object shall be then the same that here we have, the glorious pleasures of the perfected Saints must needs be beyond our Comprehensions. But if you shall reply and say, that Grace and Glory differ only gradually, and not specifically, and that they are the same in kind, though not in the height of degree; and therefore that the Regenerate, and such as are truly enlightned, and partakers of the Holy Ghost, may taste the Heavenly gift, and the Powers of the world to come, Heb. 6.4, 5. I answer, they may better understand than others can that want their imperfect grace; but yet there is so vast a difference between Faith and Sight, perfect and imperfect Knowledge, the Mustard-seed, and the Tree that grows up from it; that you may well say it is at the best far be∣yond their compleat and adequate comprehen∣sion: And will not such a happiness as this be worthy thy frequent consideration? Thou dost not soundly believe it (saith Drexelius) if thou dost but seldome and slightly think on it: It cannot be that such as penetrate and search into this blessedness, with lively, active and piercing thoughts, should venture the loss of it upon any terms. Thou would'st have little list to part with thy hopes of future happiness for the gain of all Earthly delights, if Consideration

had once taught thee what Heaven is; or if the Devil or the world should surprize thee before thou hast well considered what it is, and befool thee, to let go the hopes of Eternal Life, for what the World will give thee instead of it; thou shalt consider when it is too late, and say with that unhappy King that sold away his Kingdom for a draught of water; Alas! must I for so short a pleasure lose so great a Kingdom?

Ninthly, Another thing that it concerns thee much to roul about and consider with thy deepest thoughts, is the horrour and confusion of those that must be banished for ever from the face of God, and sentenced to everlasting misery: There's none that escape that place but those that frequently think on it; and be∣lieve it, its well worth thy serious Considera∣tion to preserve thy soul from such a fearful destruction. Many a man whom God hath a∣wakened to believe those terrible endless tor∣ments, have retired themselves from all world∣ly noise and disturbance, that they might live under the power of these thoughts, as the best preservative against these torments. And is not thy Soul as dear and precious to thee as their's to them, and deserve as much compas∣sion from thee? Surely though it is not thy duty to think actually of the woful and mi∣serable estate of unbelievers, all the day long; Yet it's of absolute necessity, that some seri∣ous thoughts should be spent on that subject till the fear thereof make void and prevail o∣ver all Carnal worldly fears whatsoever: And make thee more industrious to prevent that

misery, than thou art to escape the scorn and and reproach, and all the sufferings and miseries of this life: otherwise thou art never like to escape it. And methinks, thou should'st easily believe, that Hell is more to be feared than all the Calamities of this Life, and the loss of this Life it self: But thus it will never be, if thou art not one that dost often repre∣sent it to thy thoughts. A danger though it be never so great, yet if it be both out of sight and mind also, will fright no body nor have any the least influence upon our endeavours to escape it. The evil must be before the eye of our sense or understanding, that works upon us to take the best course for our security and de∣fence: And the nearer we apprehend it to be, the more hast we make to get away from it: And whether a wicked man hath no reason to think his woful misery near, even at the door, I leave any man to Judge that hath any com∣petent use of his understanding: what can you name almost that's more uncertain then this Life? and so soon as ever it ends, then be∣gins his distress that shall never end. But yet let him not be too confident that it shall not begin before: Many a man hath felt the tor∣ments of Hell on this side the grave, and this Judgment hath commenc'd before his life hath been concluded, some mens sins go before them to Judgment, saith the Apostle, and some mens fol∣low after, 1 Tim. 5.24. There is some men feel the Vengeance of a righteous Judge even in this Life; Spira professed that he felt the con∣suming fire of Gods wrath in his heart and Con∣science

whilst he was alive and openly blasphem∣ed his Maker, wishing that he was above him, for he knew (as he said) that he would have no mercy on him: O Sirs, the intollerable pains that e∣very impenitent Sinner must speedily under∣go, are well worth the pains of a few hours Consideration to prevent, and if you think it not so, you may spare your pains a little long∣er, till your lamentable experience shall put you quite out of all doubt. If indeed the di∣version of your thoughts from so sad an ob∣ject were the way to secure your Souls, and to keep out of that devouring and unquencha∣ble fire, then you might well excuse your selves from troubling your minds with such thoughts as these: But though you may quench the spi∣rit of God that moveth you to Consider of this and to let it sink into your heart, that you may seek for mercy whilst it may be had; yet you cannot quench the flames of Hell, nor extinguish that fire that must feed upon your soul and body for ever. O how much better is it cooly to Consider the intolerableness of Gods wrath; then to feel the burning heat and extremity of his indignation, when there is no remedy! If it were indeed but a flea bite, you might slight it, and keep your thoughts for something of more weight and moment: Or if it were unavoidable perhaps, you might do wisely not to torment your selves before the time; nor invite such a guest till it comes of his own accord. 'Tis to no purpose to think of such sufferings, which thinking will not prevent; But believe it, it is no flea-bite, nor

a matter to be slighted: Fire, and Sword, and Rack, and all the inventions of Cruelty that were ever found out, are but Sport and Re∣creation to the Judgment and Condemnation of the Life to come: And because the loss of God and Heaven seems such a tolerable pu∣nishment to these Vessels of wrath; Let me tell them that there's no part or member ei∣ther in their Soul or Body, that shall not be racked with perpetual and eternal pain: And can thine heart endure or thine hands be strong when he shall come to deal with thee, Ezek. 22.14. Thou would'st eat thy bread with tremb∣ling, and drink thy drink with terrour and astonishment, if he should pour out on thee some few bitter drops of his displeasure now in this life, Thou even thou (saith the Psalmist to Almighty God, whose Judgments thou despisest) art greatly to be feared, and who may stand in thy sight when once thou art angry, Psal. 76.7. what trembling eyes and what a failing heart have they whom God doth a little terrifie with some frowns of his anger here on earth; you may hear them cry out in the morning would God it were evening, and in the evening would God it were morning, for the fear of thine heart, wherewith thou shalt fear, and for the fear of thine eyes which thou shalt see, Deut. 28.6, 51, 67. How dolefully doth Job com∣plain under his outward sufferings (though he had Integrity to support him, and the root of Comfort was within him) Job. 19.28. Death it self (it seems) would have been welcome to him under the heavy pressures which he felt, as

we may see in Job 3.20, 21. &c. Wherefore is light given to him that is in misery, and life to the bitter in Soul; which long for death, but it cometh not, and dig for it more than for hid treasures; which rejoyce exceedingly, and are glad when they can find the grave? Why is life given to a man whose way is hid, and whom God hath hedg'd in; for my sighing cometh before I eat, and my roar∣ings are poured out like water? And how David was ready to faint away many a time under the apprehensions of Gods displeasure; it's the design of many a passage in the Psalms to tell you, Psal. 51.8. Make me to hear of joy and glad∣ness, that the bones which thou hast broken may re∣joyce. So Psa. 22.14, 15. what a sad Lamenta∣tion have you? I am poured out like water, and all my bones are out of joynt; my heart is like wax, it's melted in the midst of my bowels; my strength is dried up like a Potsheard, and my tongue cleaveth to my jaws, and thou hast brought me into the dust of death. So Psa. 31.9, 10. Have mercy on me, O Lord, for I am in trouble; mine eye is consumed with grief, yea my Soul and my Belly; for my life is spent with grief, and my years with sighing, my strength faileth because of mine iniquity, and my bones are consumed. But if you look into the 88 Psal. the case of Heman seems there to be far more sad, because it was more constant and uninterrupted than David's was, vers. 14, 15, 16. &c. Lord, why castest thou off my Soul? why hidest thou thy face from me? I am afflicted, and ready to die from my youth up, whilst I suffer thy terrours I am distracted: Thy fierce wrath goeth over me, thy terrours have cast me off, they came

round about me daily like water, they compassed me about together; Lover and Friend hast thou put far from me, and mine Acquaintance into dark∣ness. And how pitifully doth the Church com∣plain under the effects of Gods sharp displea∣sure, as you may see in the Book of the Lamen∣tations? So that you may perceive by these few instances, that the wrath of God even on this side Hell is not to be slighted; and if a drop or two light so heavy upon men that had such grace, courage, and fortitude to bear up under it, how heavy must it needs be, when it falls with its whole weight upon men in the state of torments? Wo be to them on whom it falls, it will grind them to powder. If a little sick∣ness be so sharp and terrible sometime, that it makes a stout heart to speak trembling, and turns a fresh coloured face into paleness, and makes the beauty thereof to consume away, like a Garment fretted by a Moth; How will men speak and look under the pains of the second death? How restless are men under some A∣cute Distempers? they toss up and down, and tell the hours, and watch for the Morning Light, in hope the Sun should rise upon them with healing in its wings; And if men roar un∣der a Fit of the Gout or Collick, what then shall they do in Hell?

And as the torments of Hell are no Flea bite, nor to be slighted by any the stoutest heart, so neither are they unavoidable; for then I should not recommend them to your Consideration. But when the misery of that place cannot find a tongue to utter and express it, nor set forth

the greatness of it, and Consideration is such a certain way to escape it, who but a Mad∣man, or one that doth not believe it, will refuse at least some time to think serious∣ly on it till he hath some well ground∣ed hope to escape it? I will take it for grant∣ed that that man is resolved to try his strength and see how well he can bear it, that will not endure the sober deliberate thoughts of it in his mind. O Sirs, if when an Angel of light descended from heaven and came and rolled back the stone from the mouth of the Sepul∣chre, where our Saviour was buried, and sate upon it, the guilty Keepers for fear of him did shake, and became as dead men, Mat. 28.2, 4. How will such as are condemned to Hell shake and tremble, when Angels of Darkness shall continually appear before them? That horrible sight, together with the inward terrours of their own despairing Consciences, will fright them in∣to everlasting trembling and fearfulness: If thou hast a mind to escape that place of perpe∣tual darkness and despair, consider it well now, and let it sink into thy serious thoughts.

Lastly, Consider the infallible truth and cer∣tianty of all this. I confess there is something that is dubious and uncertain in every one of these particulars; but yet there is something also that is of the highest certainty; something that you may well make a question of, but yet something that's past all controversie and que∣stion among Christians.

Let me give you a brief Recapitulation.

1. There's nothing more certain than that

there is a God, and that he is Infinite in all perfections; that he hath made all Creatures, and that he is the absolute Lord and Governour of Mankind, and his principal Benefactor.

Thus much is unquestionable.

But it is a very great question, whether thou dost acknowledge him sincerely for thy Owner, Soveraign, and one that hath every way obliged thee, and art truly devoted to him in heart and life.

2. It's most certain, that he hath made thee for no lower Ends than his service; and that he hath given thee a Law to teach thee how he will be served; and that he expecteth thou shouldest be heartily subject to him, and obedient to his Laws; and that thou should'st believe and pa∣tiently wait for his rewards in so doing.

But it is a matter of Enquiry and Self-exami∣nation, whether thou hast answered this In∣tention of God in thy Creation, and obeyed his Laws in a confident expectation of his Re∣wards.

3. It is past doubt, that thou hast broken the Law of thy Creation, corrupted thy Nature, lived in Disobedience, and cast off the Yoke of thy Creator; that thou hast by Original and Actual Transgressions forfeited thy life, and all thy other mercies, and deserveth to be dealt with as a Rebel and a Traytor to thy Soveraign Lord and Ruler.

But it is a matter of doubt, and therefore should be seriously enquired by thee, whether thou dost acknowledge from thy heart, and art sensible of thy sin and misery thereby. All the

world are miserable, but they are but few that are affected with their misery.

4. It is certain, that Christ hath shed his Blood to redeem all Mankind, and that Pardon and Remission is offered to all that do heartily repent and believe; That God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever∣lasting life, John 3.16. That none are except∣ed in this Act of Oblivion and Free-grace, but such as refuse the Mercy offered, and continue in wilful impenitency and unbelief. You will not come unto me that you may have life, John 5.40.

But it is a matter of very great doubt and question, whether thou hast any sincere Repen∣tance towards God, and Faith in our Lord Je∣sus Christ; whether thou hast sufficiently be∣wailed thy corrupt Nature that was born with thee into the world, and thy Rebellion against thy Maker in the course of thy life, and wilful transgression of his Laws; and whether thou art so deeply wounded with the bitter sense of thy sin, as to submit to the Yoke and Govern∣ment of Christ, that he may deliver thee from the bondage of thy sins: For though Christ be offered to all, and did intentionally lay down his life for all, yet none shall reap the fruit and benefit of his sufferings and satisfaction, but such as are broken in heart for their iniquities, and come believingly unto him to bind them up again, and heal them.

5. What more certain than the vanity of all things here below, and their utter insufficiency

to satisfie the Soul of Man, and make it happy? Every one that is not wilfully blind may see how ridiculous the Competition is between God and them. The greatest Epicures, and those that dote most upon the world, and admire its glo∣ry, will confess thus much when they come to die; and their eyes are then opened, for the most part, whose very Reason and Understand∣ing, as well as their affections, were wholly cap∣tivated to its deluding pleasures all their life-long. Ask them now which is better, the Fa∣vour of God, or the Pleasures of the World, and they will not then stick to tell you, there's no comparison between them; you shall have a free and a full confession from them.

But yet though the World be such an empty thing, and not worthy to be laid in the balance with the Favour of God, and an Interest in Christ; yet it is a great question whether it is so indeed in thy Estimation and Affections: Let thy practice, and the course and tenour of thy life decide the case; Which doest thou study and endeavour to serve and please most? Which doest thou labour most after, the Food that pe∣risheth, or the Food that endureth? Which doest thou make the most careful provision for, this life, or the life to come? It concerns thee as much as the Salvation of thy Soul comes to, to put this as much out of doubt, as it is past doubt that the World is altogether vanity.

6. How sure is it that Death will shortly come and part thy Soul and Body, and give thee thy mortal wound, and turn thy flesh into corruption? Not a man but must shortly make

his Bed in the Grave, and be forgotten as a dead man out of sight, and leave his substance to those that come after. This is a clear truth, and hath a sound confession from all the world; the experience of all our Forefathers is a clear proof.

But yet though this truth is so fully attested by the confession of all the living, and the ex∣perience of all the Dead; yet it is a very great doubt whether thou dost remember and consi∣der thy latter end, and improve thy life, as that which will not always last. Wo to thee if this be not as certain as the other!

7. Nothing more sure, than that there is a Publick Audit, at which all men must give up their Accounts; a general day of Oyer and Ter∣miner, where every one must undergo an impar∣tial Tryal and Examination.

But it is uncertain whether thou dost sincerely believe such a day, and dost make answerable preparations; and whether thou dost live as in the sight of thy Judge, it behoves thee to con∣sider.

8. It's matter of greatest certainty, that there is a State of unspeakable happiness for Belie∣vers, and that there is a State of endless and unsufferable misery to which Unbelievers shall he condemned; and when men are arrived thi∣ther, their condition is unalterable; there's no possibility that they should lose the one, or ever be released from the other These are all mat∣ters of the highest certainty; all the doubt is, whether thou hast lived under the power of these Truths by frequent Consideration; and

whether they had such influence on thee, as things of such certainty, weight and worth should have.

You see what is certain, and what is doubtful and uncertain in all these particulars; and in both respects they will deserve thy attentive, heedful thoughts, and thy most impartial Con∣sideration. The things that are certain will ne∣ver make their due impression upon thy heart, nor operate according to their worth, nor put thee upon answerable practice till they be again and again considered. The things that are un∣certain, will never be resolved till they be fre∣quently considered: Men regard not the Judg∣ment to come, because they will not be brought to consider the certainty of it, and how much it doth concern them. Men slight the Torments of Hell, and Joys of Heaven, because they will not consider the certainty of them. Would any one fall in love with the world, if he did but consider how certainly it will deceive him? Would men live so improvidently, and spend their strength and time so impertinently, if they did but seriously consider that they must cer∣tainly die, and speed Eternally as they have lived? Would men set up their own will for a Law, and live to themselves, and put the fear of God out of their hearts, if they did but consi∣der that God is certainly their Maker and Sove∣raign, and that they owe perfect subjection to his Person, and obedience to his Laws? Would men live so absurdly, and forget their main Er∣rand in the world, and the principal business of their lives, if they did but consider that

God certainly sent them into the world for this very end and purpose to serve him, and live in love and obedience to him? In a word, would men wipe their mouths after so much Rebellion and Disobedience to God, as if they were Inno∣cent, and be so impenitent and unaffected with their sins, if they did but consider how certain it is, that without Repentance there's no hope of pardon; and that they must smart for their sin here by Repentance, or else hereafter in Eter∣nal misery and desperation; and that Christ will be a Saviour to none but those that thus smart for their sin, and feel its intolerable bur∣then, and fly unto him by Faith as their only refuge. O if we did enough consider the great certainty of these things, they would have a∣nother effect and operation on us, than usu∣ally they have upon the best of us; much less would they suffer us to live in such Atheism, and contempt of Christ and Salvation, as the most of men live. As sure as thou sinnest now thou shalt be judged for it, and that to Everlasting Condemnation, if thy serious Repentance step not in between; as sure as thou livest now, thou shalt shortly die; and as sure as thou tread∣est upon the Earth, so sure shalt thou lie down in it e're long, and be trodden under foot. Look up and behold the Heavens above thee, that glister with so many Stars of light; as sure as they now hang over thy head, so cer∣tainly shall they be under thy feet e're a few years more be past: If thou hast laid up thy Treasure in Heaven, I mean, if thy chief joy and delight be there; if there be any trust in

the Lord, any truth and certainty in his Word, these things which I have recommended to thy frequent Consideration, are Truths of the high∣est certainty and importance; the flattering World may deceive thee, thy false dissembling heart may deceive thee; health, and strength, and friends may prove treacherous and unfaith∣ful; all thy worldly hopes may become like a Spiders Web, Job 8.14. The Heavens over thy head may turn into darkness, and the Sun and Stars may refuse to give their light, the Earth may fail under thy feet, and reel to and fro, and stagger like a Drunken Man, and the Inhabitants thereof may be at their wits end, but the Word of God will never fail thee; it shall be accomplished in despight of all oppo∣sing power, and the threatnings and promises thereof shall stand, when all other things shall fall to the ground, and be like water that's spilt on it, that cannot be gathered up again; Hea∣ven and Earth shall pass away, but not one jot nor tittle of the Word of God shall pass, till all be ful∣filled, Mat. 5.18. And Mat. 24.35. God that hath established the Earth so firmly (though it hang upon nothing) and it abideth, and shall a∣bide till the great Earthquake shall come; he that hath fixed the Ordinances of Heaven and Earth, and setled the appointed times and sea∣sons of Spring and Summer, Winter and Har∣vest, Day and Night, and they continue to this da•• (without variation) according to his De∣cree, for all are his servants, Psal. 119.90, 91. and Gen. 8.22. will make good the word that is gone out of his mouth, and it shall not re∣turn

till it hath accomplish'd that which he hath spoken, Isa. 55.11. And therefore David ac∣knowledgeth that he had magnified his Word a∣bove all his Name. So much for the matter of our Consideration, or the things that we should frequently consider; I conclude with that in Psal. 107.43. Who so is wise, will consider these things, and they shall understand the loving kindness of the Lord.

I come in the next place to speak to the manner, or to shew how Consideration shold be exercised. First, after you have lift up your heart to God for the heavenly Light and Assistance, set your self seriously to the duty as in his sight and pre∣sence. Trifling with all matters of moment is inconsistent with the nature of such things, and betrays our folly. But it is the bane and poi∣son of all Religion, and a wicked disparagement both to that and our selves: if whatsoever our hand findeth to do, we should do it with our might, (Eccles. 9.10.) then much more should we rouze up our selves, and put to all our strength when we have works of the greatest consequence in our hands, we must not be slothful in such bu∣siness as this is especially, but fervent in spirit serving the Lord, Rom. 12.11. Thou shalt not take the name of the Lord thy God in vain, is a precept that extends it self to all Religious Acts and strictly forbids a slight and customary perfor∣mance of them. Thou art guilty of Irreverence and contempt of such sacred things, and con∣sequently of God himself to whom they are nearly related, when thou medlest in them, with a careless and wandring spirit, and mayest

expect that the anger of the Lord should wax hot against thee, when thou art so cold in his service. If God threatned to spew the Church of Laodicea out of his mouth, because she was but lukewarm in his service, Rev. 3.16. He will certainly deal worse with them that are stone∣cold in their approaches to him. The heart and soul of Consideration, and all other Religi∣ous Acts are wanting, when the heart, and soul, and strength are not imployed in them: For when earnestness and serious intention of the mind and heart are deficient, it not only turns Religious Acts into meer form, but makes them utterly unsuccessful: You will miss of your in∣tended purpose, when you come to God and seek for mercy in a careless and customary man∣ner: you will never obtain wisdom at the hands of God if you know not how to be importu∣nate for it: when you are shut up in affliction and misery and cannot get out, if you cannot cry aloud and knock at the door of grace it will never be opened to you. The Lord will give you a praying spirit fervent in supplication, if ever he intend to give you the thing prayed for: He will give you a heart seriously to Consider if ever he work the saving truths into your heart: if you are not serious in the service of God you cannot be sincere, and how well God will accept that service in which sincerity is wanting, look into the word of God and Judge. The Consideration I am pressing you to, is a prin∣cipal part of Gods Worship, (I speak not of that which is occasional and ordinary, for such Consideration must accompany all your Actions

both toward God and men; if ever they be pru∣dently managed) but of that Consideration, which is set and solemn, and that requires some time to be set apart for it, as well as Prayer and other Duty; during which time we must no more intermix our thoughts with worldly mat∣ters, then we must in Prayer, and Hearing, and Reading the Word of God: But our Me∣ditations must be tied to the most weighty saving truths till we begin to feel the power of them upon our hearts; that so they may command our Lives. 'Tis such serious Consideration as this, about the greatest and uncontroverted truths for some set time together, till suitable affections and resolutions be kindled in us, which is such an excellent part of Gods Worship: be∣cause it inspires the Soul with Life and Fitness for all other Worship and Service, and if you do not awaken, and call up the powers of your Soul and seriously imploy them in this work of Consideration, you are never like to see the beau∣ty and excellency of these saving truths, nor to feel the mighty power of them. Ignorance and prejudice have so fast closed the eyes of your un∣derstanding, that unless you rub hard they will never be opened; and the affections are so back∣ward to the most weighty things, that unless they be set upon in good earnest, and enforced by the evidence and mighty power of these truths they will not stir to any purpose, nor ri∣pen your Soul for Practice.

Secondly, You must narrowly watch over your heart, and keep it close to the work; and when it refuseth, you must use the Authority God

hath given you over it to compel it. Though the Soul hath not that absolute command over its own thoughts and affections which once it had before it rebelled against God, yet it hath not quite lost its Soveraignty and power. Ex∣perience doth sufficiently assure us, that we can command our thoughts to this or that subject, & keep them on it, if we will take pains with them; even those that want the special Grace of God, and are unsanctified in heart, can yet bend their thoughts to think on God, his Attributes, and his Word and Works, the Life to come, the vanity of Creatures, and make very pertinent moving discourses on them: else none can Preach but such as are endued with saving Light and Knowledge, much more may they command their Meditations to these heavenly Subjects, that have some prevailing love to them which every Carnal man is deprived of. I know the affecti∣ons are not so easily compell'd as the thoughts: It must be the clearness, and importunity of the understanding that must excite and quick∣en the affections: But yet serious Meditation on such weighty moving objects as these are (on which your Meditations should be exercised) will do much to stir the fire, and make the heart feel what the mind doth so clearly understand; It is the way that God hath prescribed for a man to prevail with his own heart, to take it off from vanity, and enamour it with those things that are Divine and Heavenly. Objects and moving reasons kept much upon the mind by serious thoughts, are the great Engine appoint∣ed both by Nature and by Grace to turn about

the Soul of Man; and they are to the Soul as Meat and Drink, and taking in the Air to the Body. Objects, well considered, do turn the Soul into their Nature (saith a Reverend and a most skilful Divine) when therefore your mind begins to be weary of these thoughts, and to rove and wander, fetch it in again, and lay your charge and command upon it; and if that will not do, urge the Command & Authority of God, and be sure not to let it bafle thee: Quicquid imperavit Animas obtinuit, saith that Excellent Heathen, Sen. de ira. You are like to profit no further in the heavenly duty of Consideration at first, than you force and compel your self: Tan∣tum proficies quantum tibi vim intuleris: Claud, Clem. Bib. But the success will make amends for all. Think it not a tedious unpleasant task to attend the Affairs of your own Soul, and to do a work so pleasing unto God. What hast thou thy time and faculties for, if not to imploy them in his service that gave thee both time and faculties? Doest thou grudge to set them a work to thine own unspeakable advantage? Had'st thou rather live like a Beast, than like a Man in the best use and exercise of thy Reason? Check thy self after this manner when thy Mind begins to be unruly, and thy fleshly brutish part would call thee off from the most rational im∣provement of thy time in such wise and provi∣dent thoughts for thine Eternal happiness: sometimes thy mind will loiter, and then it will be thy duty to spur it up by the most perswasive quickning Arguments thou canst suggest to it; (and such thou shouldest have ready at hand to

serve for that use) sometimes it will divert, and then thou should'st Rein it in with as much re∣solution, as thou would'st an unruly Beast that would carry thee out of thy way; and when thy heart is ready to frustrate all these helps, in∣termix some short Ejaculations to God with thy Meditations, and appeal to him for strength to Master thy own thoughts and affections: If thou gainest the Victory, thou hast done more than if thou hadst conquered a Kingdom, Prov. 16.32.

Thirdly, Address thy self to this Duty with the confident expectations of a blessing: Think there is more to be gained this way, than by any other exercise of thy mind; the stronger thy hopes are of a blessing that will answer all thy pains, the more chearfully will the work go on. If thou expectest nothing in this way of obedience to God, and exercise of thy thoughts, but art dragg'd to it meerly by the threats of thine own Conscience, that telleth thee roundly it is thy duty, it will be done with little pleasure, and as little profit: But if thou wouldest make a Vertue of Necessity, and per∣form that willingly that must be done however, then sweeten thy labour by the Harvest that will come in, and take as much pains to gratifie thy Soul for ever, and to sow in it the Seed of endless felicity, as thou would'st to sow thy Land, that thou mayest enjoy the Crop that it promiseth to bring thee forth. Thou doest thy self wrong to leave out such thoughts as these when thou art setting about the work of Consi∣deration; they will infuse life into thy Medita∣tions,

to think that they shall not be in vain in the Lord. The harder the Duty is that is en∣joyned, the greater is the gain after it is con∣scientiously perform'd. It's sinful despair and unbelief that weakneth our hands to Prayer and Meditation, and cutteth the Nerves and Si∣news of all Duty. This bringeth a damp upon us, and discourageth all our endeavours: As ever therefore thou would'st perform this Duty with any life, perform it in hope. If thou hadst no other hope but to please God in the perfor∣mance of a Duty so highly acceptable to him, even this alone were well worth thy pains: But when thou mayest be sure that this Duty of Consideration therefore pleaseth God, because it is so fit a means to advance thy self in saving knowledge and vertue, and to make the best improvement of thine intellectuals and affecti∣ons, and to lay the true and solid grounds of endless pleasure and felicity, thou hast a Spur indeed to quicken thee: But this is not all, thou mayst also hope oft-times to find the sweetest content and pleasure in such exercise of thy thoughts. So that whereas there are but three sorts of that which we call good, or three Capi∣tals, to which all that is desirable may be re∣ferr'd, viz. Bonum honestum, utile, & jucundum: For all that is good is either (1.) Honest. (2.) Profitable. (3.) Pleasant: Thou hast ground sure enough to hope, that they will all concur in the Conscientious performance of this Duty. To expect indeed to grow wise in any other way than God hath authorized and appointed, would be a foolish confidence and presumption,

and such as would certainly end in disappoint∣ment and shame; But to expect a blessing in such an unquestionable way of duty, (as Considera∣tion is) which both nature and Scripture do so plainly teach thee, this is no rash but a well grounded hope: Address your self to the duty of Consideration with such hopes as these; and you shall find (if other necessaries also do con∣cur) that the work will prosper in your hand, and you also will prosper by it: Then shalt thou understand the fear of the Lord, and find the know∣ledge of God, Prov. 2.5. Yea, thou shalt under∣stand Righteousness, and Judgment, and Equity, and every good Path, vers. 9. Try this course, and throw out all disturbing hindring thoughts out of thy mind, and do but consider some of these weighty Truths which I have recommended to thee, and assault thine own affections with the moving power of them, and see whether thy time be miss-spent, or thy labour lost. Assured∣ly Wisdom will enter into thine heart, and Knowledge will be pleasant unto thy Soul; Discretion shall preserve thee, and Understand∣ing shall keep thee, and deliver thee from the way of the evil man, from the man that speak∣eth & thinketh froward things, who leaveth the paths of uprightness, to walk in the ways of darkness, Prov. 2.10, 11, 12, 13. If the hope of a little worldly gain, will put the Merchant upon such difficult, tedious, yea and dangerous Voyages, and to expose himself to the raging boystrous Seas and Winds, and to go visit the Savage and Barbarous Nations, that he may bring back a little fading Treasure; would not

the hope of far better and greater gain put Sails to thine endeavours, and quicken thee to Consideration? It's certain, that if thou doest account Wisdom and Grace better than Gold and Silver, it would do so. In this spiritual Trade of Commerce with God by Meditation, there is less of danger, and more of profit and advantage: Though I confess the profit is quite of another kind, but yet such as will yield thee more pleasure and content than any worldly gain and Emolument can do; yea, mayest thou not expect a Harvest, far more de∣sirable to a man that is not brutish in his affecti∣ons, after one Months exercise of this Duty, though but one half hour in a day, than the poor industrious Plow-man can after ten times as much spent in a dirty and unpleasant la∣bour: And yet how chearfully doth he rise to the Plow and Cart before the day break, and despise his rest and ease for a small Crop which he expects; and it may be when all is done, his hopes are drowned by unseasonable Showres, and too great a glut of moist and rainy wea∣ther; or else they wither through too great an excess of heat and drought? But God will not fail to water thine endeavours, if thou wilt bend thy mind daily to Consideration, and Crown thine endeavours with a blessing. How indefatigably will a poor man thresh and toil all the day and year long for a poor contemptible Livelihood? And would'st thou not take an hours pains every day to live a glorious happy life for ever, if thou didst but hope for such a Reward? Certainly they expect no such Re∣ward,

or else value it at a lower rate than their worldly ease and pleasure, that will not consi∣der upon such terms as these; and they are like to neglect or faint in the work of Considerati∣on, that do not address themselves to it with such hopes as these. I have done with the Di∣rections that concern both the matter and man∣ner of this Duty of Consideration; and now come

In the last place to tell you, what End you should propose to your self in the exercise of this Duty.

The Ends that you should propose are these two;

First, That you might get, and grow in the love of God, joy and delight in him, praise and admiration of him, gratitude and thank∣fulness to him; and so God may be more high∣ly advanced in your heart and affections.

Secondly, And that you may grow up to a more habitual, firm and setled resolution of o∣bedience to his Laws, and submission to his Providences, and so God may be more highly exalted in your life and practice.

First, The first great End that you should aim at in the exercise of Consideration, is that you may provoke and strengthen those good af∣fections of love to God, delight in him, ad∣miration of him, thankfulness to him; and so to raise his Authority in your heart: Not that I exclude any other holy affections, either of the Irascible or Concupiscible Faculty, where∣by the Soveraignty of God over Soul and Bo∣dy is made more glorious and sensible: Nei∣ther

do I except any Acts of the Understand∣ing, such as are esteem and admiration of him, assent to his Word and Truth, both in Nature, but especially in Scripture, whereby way is made for these higher and more Noble affecti∣ons of Love, Joy, and Praise. But you must see that all the other affections be guided to, and end in these, especially Love: For this is the Leading Act or Affection of the Soul (that vertually contains, yea and commands all the rest) and doth enthrone the Object to which it is mainly devoted in the heart, and sets the Crown upon its head, and offereth up the whole train of affections that come after it to its de∣voir and service. S. Austin seems to maintain that love is the only passion that doth agitate us, and hath its operation in us; for all the passions that molest our Souls, are but so many disguized Loves; our fears and desires, our hopes and despairs, our delights and sorrows, are Countenances which Love puts on accord∣ing to the Events of good or bad success. And as the Sea carries different Names, according to the divers parts of the Earth which it washeth, so doth Love change her Name, according to the different state wherein she finds her self: His words are, Amor inhians habere quod amatur Cupiditas est, Idem habens eoque fruens Laetitia est: Fugiens quod ei Adversatur, Timor est. Idque cum Acciderit sentiens Tristitia est. The truth is (as most now grant) there are no Passi∣ons or Affections of the Soul that are distin∣guished from it self, but the Soul it self is thus variously denominated, according to the various Objects about which it is exercised; yea, the

Understanding and Will are no otherwise di∣stinguished than by their Objects, and are not Faculties really distinct: But the same Soul, as it sees, apprehends, and discerneth either truth or falshood, it's called Understanding; and as it chuseth or refuseth good and evil, it's called Will. But (though you suppose this) yet there are two Primitive and most Essential Acts or Affections of the Will, and those are Volition and Nolition, commonly called Love and Ha∣tred, of which all the other Affections have a Spice, and from whence they are derived. All the Passions which are usually ascribed to the Concupiscible Faculty, flow from Volition or Love; and all that are commonly reckoned as Retainers to the Irascible Faculty, flow from Nolition or Hatred. These be the two Acts whereby the Soul cleaves to its most endeared Object, (wherein it placeth its rest and happi∣ness) and whereby it fights against all Adver∣saries that would take it out of its arms, or hinder it from fruition.

These are therefore the main Affections that you should endeavour more and more to root and fortifie by your Meditations, (even love to God, and hatred of all that stands in any competition with, or contradiction to him.) Now since the World with its Pleasures, Pro∣fits and Honours, is the cursed Trinity in Ʋnity that most opposeth God, and that is most like∣ly to draw your Soul first to slight, and then to rebel against the Blessed Trinity in Ʋnity: your great intention in the work of Consideration, must be to fortifie and strengthen your love to

the last, and your hatred to the first, to hold to the one, and despise the other, Mat. 6.24. For you cannot serve God and the World, because their Commands are quite contrary; and whilst you do fulfill the will of the one, you do ipso facto slight the other. Indeed where two Ma∣sters stand in subordination one to the other, there we may serve and please them both; but then they are not two, but one Master; so long as the Commands of one do not cross, but promote and further the Commands of the other. In this case God and the World may both be loved. So long as our love to the world doth not exceed those bounds which God hath set, and we love them no farther than as they further us in his service. For instance, friends may help us forward towards Heaven, and quicken us to our duty; and friends may incumber, discourage and hinder us in our obe∣dience to God: The first sort one may and must love for that very end; the second sort, we ought to slight and despise, so far as they are such a snare to us. Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine Enemies, saith David, though it may be some of them might be his friends by birth and Alliance, or pretence, Psal. 139.21, 22. Not but that we own some kind and degree of love, even to such as these; but not a love of Complacency, which is the most proper sort of love, and the highest degree: we may look upon them with a love of Benevolence and Compassion, desiring

their Repentance and Reformation, if they are such Enemies of God as are curable: And the reason is, because there is some mixture of good with all their wickedness, and this we must love them for. So we should examine all other worldly comforts, and see how far they kindle, and how far they extinguish the love of God in you; and so far you must love or hate them. Well, in the exercise of Consideration, you must still have one eye to this affection of love, and see that it grow stronger and stronger, and another upon every thing that you seem to love too much, whether it be meat, or drink, or ap∣parel, or friends, or credit, or health, or life it self, to disparage them, and lessen your esteem of, and affections to them; and think what a vast difference there is between any worldly comfort here on Earth, and God the Author of that and all other comforts: I mean no other disparagement than such a one as makes them know their place, and keep their rank, and lays them at the feet of him that ought to be a thou∣sand times dearer to us: And so the Apostle counted all things dung and dross in comparison with Christ, but not otherwise, Phil. 3.8. Now the more distinct and certain knowledge you have of God, the more you are like to love him; for he is such an Object, that if he be once thoroughly known, he cannot but be loved. Na∣ture and Reason it self will sufficiently assure you, that his Word is the highest Demonstrati∣on of the truth of any thing he affirmeth, and cannot possibly be false: The more therefore you are perswaded that the Scripture or Bible

is his Word, wherein he hath made the plainest Discoveries of himself, the more clear and cer∣tain apprehensions of God you are like to have. It will be therefore very subservient to the love of God to confirm and strengthen your assent to the Truth or Divine Authority of Scripture, and to make that sometimes the immediate de∣sign and business of your Meditations; to which end you must have Arguments at hand to prove Scripture to be the Word of God, and to en∣force your assent: Hereby also you will have some considerable advantage to the exercise of all those other affections, that must help to kin∣dle and encrease the love of God in you, such as are Repentance and Faith in Christ; for there you have the fullest discoveries of the odious∣ness of Sin, and the necessity of Repentance, and the Excellency of Christ and Faith in him, who took our Flesh, and died for this very end, that he might reconcile God to us, and us to God, and recover our affections to him, that the world had abus'd and drawn away; and as the exercise of Repentance will promote the love of God in you, by mortifying that which is contrary to it; so Faith in Christ much more; for the more we love and subject our selves to him, who is the Wisdome of the Father, and the highest pledge of his love to sinful man, the more we are like to love the Father himself that both sent him, and accepted the satisfaction that he offered to him in our behalf. And then last∣ly, the more we are exercised in the praises of God, the more we are exercised in love it self; for this is an immediate effect of love.

So that it should be one end of Consideration to exercise and quicken those affections: viz. (1.) Assent to the truth of Scripture. (2.) Con∣tempt of the world, and all its pleasures, as it fights against God. (3.) Repentance for all for∣mer sins, and present unfitness to the love and service of God. (4.) Faith in Christ. (5.) Love to God directly. (6.) Praise and thankfulness to him: Not that I exclude other simple or mixt affections, but because I intend anon to give you some help for the better exercise of these particularly, which I intended at first for my own private use.

Secondly, As it must be the end of Considera∣tion, so to actuate and strengthen these or some other holy affections towards God, and so to advance him in your heart; so it must be your last end to strengthen your resolution of obedi∣ence to him, both active and passive, and so to advance him in your life and practice. This should and would be the last end of your daily Consideration, if it be right: As it is Gods end when he requireth the Heart that he might have the Life also, for he knows that the life and practice will be suitable to the heart, which is the great Principle of them; so it must be our end also, in the exercise of our Meditati∣ons, to promote the Kingdom of God in our heart, that we may the better honour him in our life. Remember therefore in the daily ex∣ercise of this Duty, that you grow more resol∣ved for Obedience: For as love to God will be the fruit of your Meditations, if they be se∣rious; so Obedience will be the fruit of your

love, if it be sincere: And as you are never like to do or suffer the Will of God with chear∣fulness, and to grow in Obedience, unless you grow stronger in deliberate purpose and resolu∣tion; so you are never like to grow in resolu∣tion, if you do not grow in the love of God.

I am next to give you some assistance towards the daily exercise of the Six forementioned Af∣fections; one whereof belongs to the Under∣standing, the other to the Will.

FINIS.

Notes

• * 1.1

  See the Reverend Mr. Baxters Dispu. of right to Sacrament.