USE 3.

Thirdly, If man ought to be acquainted with God; then let us all enquire into our selves, whe∣ther we are acquainted with him or no. Let us every one turn into our own bosoms, and ask our selves this question; Thou hast heard, O my soul, that which is thy great Duty, that which is the very end of thy Creation, and thy Re∣demption, and that the highest perfection of thy noblest faculty consists in knowing God, and being acquainted with him, which contains a nigh union to him, and intimate converse with him, and mutual communion to God, and from Page  48God, and radicated unmoveable love to God, these are excellent things, O my soul, what is thy case? Art thou one of those precious ones, which conversest oft with God, and talk oft of God, whom he will make up with his Jewels? Or art thou one of those wretched Creatures, who are alienated from the life of God, by rea∣son of the ignorance that is in thee? Or art thou one of those who having been sometimes afar off, art now made nigh to God by the bloud of Christ, and so art lead into fellowship and communion with the Father and the Son by the Spirit? Or art thou one of those who looks up∣on God afar off, and upon whom God looks afar off? I beseech you every one of you, deal serious∣ly and accurately with your selves in this inqui∣ry, for it is most certain, that most men in the world, yea in the visible Church, are not ac∣quainted with God. Thus it hath been in all ge∣nerations from the beginning of the world, and thus it is at this day: the people of God have been like a little flock of sheep, while the rest are like locusts, covering the whole face of the earth. The people of God have still complained that they are but as the gleaning of the vintage, and as two or three Olive-berries in the top of the utmost branches, when the rest have been gather∣ed. The visible Church of God, in respect of the rest of the world, ••w small a part is it! In the visible Church, how few live up to their Reli∣gion, by any considerable profession! How little difference is there between most among us, and Heathens! And of those that profess, and lay claim to something beyond others among whom they live, how many betray their Profession by Page  49their wicked practice and worldly conversation? So that when we have made enquiry, there will remain very few of those that are really acquain∣ted with God, it concerns us then to be very di∣ligent in enquiry, what is our case, how we stand toward God.

Secondly, I shall be the more earnest in pres∣sing you upon a diligent search into what ac∣quaintance you have gotten with God; because, I know that those that have least acquaintance with God, are most apt to neglect this enquiry. It may be a tender soul that hath been much with God, will be ready upon the first hint to enter into the secrets of its own heart, to look over his evidences, to call to mind, when have I drawn nigh to God? When have I conversed with God? When have I communion with God? Hath my life been a walking with God? Have I dwelt with God, and made my abode with him? Thus the soul that makes high account of its ac∣quaintance with God, will be trying and examin∣ing it self; and it may be upon its more a waken∣ed signs of its sometimes departing from God, or feeling some present strangeness, it will be apt to conclude of it self, surely I am none of those pre∣cious ones, whose life is a converse with God. But the common generation of the world, Oh how hardly will they be brought to ask them∣selves this question, whether they are of the ac∣quaintance of God or no! How often have they been urged with a great and vehement affection upon trial, how their souls stand towards God? and hitherto they have neglected it. Many are so inconsiderate as to think what is spoken is no∣thing to them: they come and sit in the Con∣gregation, Page  50but their hearts are out of reach, out of the shot of the Word; so they go away, and the word to them is, as if it had not been. Many are so light, and vain, and frothy in their spirits, as that the streams will almost as soon return to their fountain, as they will be perswaded to turn in and enquire into their own souls. In all naturally there is an averseness to come to the light, that their works and hearts may be mani∣fested. If I should come to you one by one, and beseech you with the greatest earnestness, where∣with I were able, when you go from the congre∣gation to take opportunity to go in secret, and enter upon tryal with your hearts, and ask your selves throughly this question, and let them not alone till you have a clear determinate answer, whether you are in a state of acquaintance with God; I fear you would go, one to his pleasures, another to this vanity, and another to his cove∣tousness, and almost all of you neglect this work of so great concernment. Let me therefore urge you with all earnestness, that you will not ac∣count it a small matter, whether you be acquain∣ted with God or not; and so neglect this trial of your selves: But bring your hearts up roundly to the examination, yield not to their unreasonable withdrawings, force them to answer. If you make any account of the charge of God, if you make any account of the excellency of man, if you would not lose the highest priviledge of the Creature, if you have any esteem of the life of heaven, know your selves in this, whether you are in a state of acquaintance with God, and be serious and diligent in this enquiery.

Thirdly, Because men are so exceeding apt to Page  51be mistaken, and to misapprehend concerning themselves, that they are in a state of acquain∣tance with God, while they are meer strangers unto him; such as those whom our Saviour speaks of, Matth. 7.22, 23. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out Devils, and in thy name done many wonderful works? and then he will profess unto them, I never knew you: depart from me ye workers of iniquity. They take it for granted, that because of such priviledges, & gifts, & common graces which they had, therefore they were well acquainted with Christ; but our Savi∣our answereth, I never knew you; that is, I never had any acquaintance with you. Such are those who are resembled to us by five foolish Virgins, Matth. 25.11. The five foolish Virgins come when the door is shut, and say, Lord, Lord, open unto us; but he answereth, Verily I say unto you, I know you not; that is, never had acquaintance with you: you never knew me in the time of your life, and I will not know you now: you were ashamed to own me before men, and I will be ashamed to own you before my Father. Men are so apt to be mistaken in Judgment of them∣selves, that they think themselves rich and en∣creasing with goods, and to have need of no∣thing, when they are wretched, miserable and poor, and blind, and naked. And this makes David, Psal. 139.24. to cry out after he had been trying himself, Search me, O God, and know my heart, try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlast∣ing. This unaptness in us to make a right judge∣ment of our selves in our relation to God, ariseth

First, From that deep root of self-love that is in us by nature, whereby we are apt to apprehend well of our selves, and please our selves with a good conceit of our selves, though we are never so bad. And such is the nature of this affection, that it blinds our eyes, and prejudiceth the mind, that it cannot make a right judgment. As af∣fection in some Parents to their Children, makes them reckon that which is a blemish, to be a beauty in their children; so doth inordinate self-love work in men, in the judgment of themselves. Men when they judge themselves, they look into a flattering glass which presents them in greater beauty then that which is their own.

Secondly, we judge amiss of our selves, because we take not a right rule for our judgments, as those whom Paul speaks of, 2 Corinthians 10.12. Some commend themselves, but they measure them∣selves by themselves, and comparing themselves with themselves, are not wise. If we take our selves to be the rule and measure, then we cannot discern our own crookedness and irregularness.

Thirdly, We judge amiss of our selves, be∣cause of the deceitfulness of our hearts. The heart of man is deceitful above all things, and despe∣rately wicked; who can know it? Jer. 17.9. Gross wickedness is apparent to the pur-blind eye; but where there is an abstaining from gross outward sins, there are special workings of Corruption, such as pride, self-love, distrust of God, and love of the world; any of which shut up the soul a∣gainst God, as with bolts and bars; and these lying inward are not discerned. Other accounts may be given of the unaptness to make a due judgment of our selves: it concerns us therefore Page  53to be exact in our tryal, and trust not to a sudden answer; for we are ready to make a short work of it, and to save our selves the labour, and to sit down with charitable thoughts of our selves. Whatsoever answer therefore our hearts give us, let us see cleared, and have such reason for it, that we may know how to proceed with our selves, upon a right judgment of our selves. The chief work of trial in this particular acquain∣tance with God, will be from those particulars wherein I opened the nature of the souls acquain∣tance with God. Let us therefore take those Heads and our own Experience of our selves, and by a rational deduction, let us find out our own estate.

As thus, Those that are acquainted with God are brought nigh to God. Whereas sometimes there was a strangeness and remoteness, a vast se∣paration, now the partition is taken out of the way, and I am made one in Christ. I have took God to be my portion, and my Father; I have been a Prodigal, and have departed from him, but I finding my self lost and undone, and that nothing could satisfie my soul in the world, therefore I resolved I would return to my Fa∣thers house, and try if he would receive me again into his family; and so I have done. I have cast off my old converse with the world, and with corruption; I have broken my league with Hell, and have entered into a covenant with the Father, through his Son Jesus Christ; therefore I may comfortably conclude that I am now in a state of acquaintance with God.

But if in the enquiry into my self I find not these things, if I find that now I am as in former Page  54dayes; I have felt no such change in my self, and that all things are with me as they were of old; I never was sensible of any loss in my self; I ne∣ver knew what strangeness and nighness to God meant; I never understood what union with God, and distance from God was; this signifies ill, it is a symptome of a bad state; of a state of unacquaintance with God.

2. So again, for our converse with God. He that is acquainted with God, he hath had his con∣verse with God, he hath dwelt with God, and God with him; he hath supped with Christ, and Christ with him; his great business and em∣ployment hath been nigh God, in those things wherein is most of God. If I find my soul much conversing with God, oft sending out breathings to Heaven, oft casting my eye towards God, if I find the great work of my mind to be with God, my great business lies in Heaven, my treasure is laid up there, and my thoughts, and desires, and joys, and delights, and meditations are there; I may comfortably conclude that I am in some measure acquainted with God. But if in the in∣quiry into my self, I find that I have my whole converse with the world, that I can afford no time for Prayer to God in my family, and in secret; If I find all the day long my cares, and desires, and thoughts, run out most naturally and fully with∣out controle towards the things of the world, or that I will mind my self in a natural carnal way, and mind not the things of God; this signifies to me my unacquaintance with God, and it will be an ungrounded presumption in me to reckon of my self any other then a stranger to him.

3. So for communion and fellowship, which Page  55is in acquaintance. Those that are intimately ac∣quainted, their communion in the way of dis∣course is very frequent, in making known their thoughts and apprehensions, their fears and wants; their minds are open one to another, and that which is the propriety of one, is by their ac∣quaintance communicated to the use of both. If then I can find in reviewing the workings of my soul, that there hath been this sight of Heaven, this Spiritual Communion between my soul and God; that my heart hath been open to God; that I have gone to God when my heart hath been burdened with sorrow, I have discharged it into the bosom of God, as into the bosom of a friend; that in my doubts I have betaken my self to him, expecting comfort from him; that upon hearing his voice I have opened to him, and upon my opening he hath come in with smiles of love, and given me tokens of his favour: these things signifie a state of acquaintance with God: but if I know not what it is to have given up my soul to God, to be his, and to have taken God to be mine, if I have had experience of receiving nothing else from God, but a partaking of the things of the world: if I have not been wont to communicate the workings of my mind to God, it betokeneth my unacquaintance with God.

4. And again, for that friendly working of love and affection in the soul towards God. Those that are in a state of acquaintance are supposed to comply with each other in kindness, and love, and good will, and affection. If then I can upon search into my self, find that God hath the high∣est room in my affections, that my heart is his, that his love is prevailing with me, above the Page  56love of all things beside, and that I love those that are his beloved for his sake, then I have in me a sign of regal acquaintance with God; for love is the very quintessence of acquaintance: but if in the search into the workings of my mind I can find no such friendly compliance, but that God was still thwarting and crossing my designs, that I should find my self better content if there were no God, and that those workings of my mind that are about God are sower, harsh, and tearing upon my spirit, then it is to be feared, that I have no ac∣quaintance with God.

And hast thou made an impartial inquiry into thy state? And how stand things between thy Soul and God? Art thou acquainted with him, or art thou not? Consider seriously O sinners, that this is one of the weightiest questions in the world; and if this question were but well resol∣ved, it would put an end to a thousand other que∣stions. He that can say of God and Christ, this is my beloved, and this is my friend, he need not very solicitously ask, what news? He hath heard good news from Heaven, which will easily bal∣lance all, come what will come, he need not much pass, as long as there stands that one Text in the Bible; That all shall work together for good to them that love God. He hath no cause to goe a begging to the world, and to say, who will shew me any good? As long as the Lord hath shined upon him with the light of his coun∣tenance. He need not complain, what shall I do: I have lost this or that dear friend; when he hath found him, who can make up all with one look, whom he can never lose. In a word, he need not ask, how shall I do to live? and Page  57what shall I eat, and what shall I drink, and wherewithall shall I be cloathed? So long as he knows that he hath a noble friend, who will ease him of all this care, and never see him want. Well then, hast thou answered this great question or not? Or wilt thou do by thy con∣science, as Felix, put it off, and say, thou wilt hear of these matters, at some more convenient season; and I wonder when that more conveni∣ent season will be; and why not now, I pray? What season more fit then the present? I am sure God saith, Now is the acceptable time; and do you know better then he? What hast thou to do that is more necessary? Speak out I pray, is the following of thy pleasures? Is the serving of Satan? Is the damming of thy Soul, more necessary then the saving of it? Is the life and death of a Soul nothing? Are everlasting glory and misery small matters? Is the love or hatred of thy God so inconsiderable a thing? Awake O sinner, what meanest thou? Arise speedily, and look about thee man. Consider seriously as thou valuest thy Soul, what best becomes a sinner in thy condition: What an∣swer shall I return to my Master? Are not these things worth the thinking of? Shall I say for all this, that thou art not at leisure to look after an interest in his favour, or any thing that rends to it? Shall I tell him that thou hast somthing of greater weight, and higher importance to trouble your head with? And do you in sober sadness think so? For you make account, that excuse is sufficient? I pray then make use of it your self (for I dare not.) When God shall come to ask you, why you did no more vigorously Page  58mind the getting acquaintance with himself, tell him then if you think that answer will serve your turn, that you were not at leisure, you had such urgeth occasions which took up the whole of your time, such and such a friend you had, who sent for you to the Tavern, and you could not possibly come when he invited you, tell him if you believe that plea will hold water, that you would have been glad to have come upon his in∣vitation, but that you were taken up with such good old friends, the World, the Flesh, and the Devil. How do you think such an answer will be taken? You may think to put us off with such kind of reasons as this: but do you hope by this answer to satisfie your Judge? Believe it sin∣ner, God will not thus be put off. Wherefore I do again with all the earnestness I can for my soul renew by suit to thee, that thou wouldest act like a man in his wits; make some serious inquiry into the state and condition of thy soul. And consider for the Lords sake again and again, before you send me away thus, what errand I come to you on: It is to treat with you about a rich match for thy poor undone soul: therefore consider well what you do before you make light of this business, and know when you are well offered; believe it, God will not long send after you in this manner, and you are not like every day to have such proffers; Divine Patience and Goodness will not always plead at this rate with you; God will ere long say, let them alone: the Lord will ere long speak to scornful sinners in such language that will make their ears to tingle; he will despise and slight as well as they: and who is like to have the worst of it at last? Page  59I leave to any rational man to judge. The time is coming, when your ungodly hearts shall ake to see him whom you might have had for your husband; when you shall have him for your Judge, whom you might have had for your Ad∣vocate. And though we could not get you to be willing to be acquainted with him, no, not so much as to have any serious thoughts about it, or to make any enquiry after him to inform your self concerning him; yet you shall have him for your enemy whether you will or no. But O let us not part thus! let me, a man like thy self, reason the case a little more with thee; come tell me poor ignorant creature, thou that still standest demurring, and sayst, Shall I, shall I? what evil is there in thy God that thou shouldest be thus hardly brought, so much as to discourse this business with thy own soul? What is the reason that thou scarce thinkest it worth the while to trouble thy head about any thing that doth concern your interest in his love? Thou that mindest his love so little, tell me what do'st thou think had become of thee long before this, if God had regarded thee as little as thou dost him? What wouldest thou have done, had the Lord said to any Disease, the least of his Messen∣gers, fetch that Rebel before me, that values not my favour; he shall know what my anger is, seeing he will not prize my love. O what a lamentable case hadst thou been in, had God but done by thee as thou hast by him? Acquain∣tance with God! methinks sinful man should stand and wonder at such a word; methinks he should be even surprized with an extasie of admiration; and say, and will God indeed be acquainted with Page  60such a Worm, such a dead Dog, such a Rebel as I? Lord, what is man that thou art mindful of him, or the son of man, that thou shouldest make such an offer to him? One would think thou shouldest no more dispute the matter then Esther did, when that great Monarch made her his Queen. Were it but in sensible things, that nothing near such an offer were made (which is impossible) man would think the very questioning in such a case a strange folly. One would think that every one of Gods enemies that have been in open Rebelli∣on against him, and are utterly unable to make their part good against him, when they hear of such tearms of mercy from their Prince, who hath all their lives in their hand, should rejoyce at this news, and say, How beautiful are the feet of them which bring such tidings? How did Benha∣dad look, when instead of a Halter he had a Coach? When instead of Rebel, he heard Brother? What∣ever we may think of these things, David thought it high time for him to bid such a Messenger wel∣come, and to open his heart for the receiving his God: Hear what he saith to his own heart and others, Psal. 24. Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors, that tht king of glory may come in. And because the door of mens hearts is lock'd and barr'd, and bolted, and men are in a deep sleep, & will not hear the knock∣ing that is at the gate, though it be loud, though it be a King: therefore David knocks again, Lift up your heads, O ye gates, and be ye lifted up ye everlasting doors: Why, what haste, saith the sinner? What haste? Why, here's the King at your Gates; and that not an ordinary King nei∣ther, he is a glorious King that will honour you Page  61so far, if you open quickly, as to lodge within, to take up his abode in your house, to dwell with you; but the soul for all this doth not yet open, but stands still questioning, as if it were an enemy, rather then a friend that stood there, and ask, who is this King of glory? Who? he answers a∣gain, It is the Lord of hosts; he, that if you will not open quickly and thankfully, can easily pull your house down about your ears; He is the Lord of Hosts, that King who hath a mighty Army al∣ways at his command, who stand ready for their Commission, and then you should soon know who it is you might have had for your friend; Lift up therefore your heads, O ye gates; open quickly, ye that had rather have God for your friend then for your enemy. O why should not the soul of every sinner cry out, Lord, the Door is locked, and thou hast the key, I have been try∣ing what I can do, but the Wards are so rusty that I cannot possibly turn the Key; but Lord, throw the Door off the Hinges, any thing in the world, so thou wilt but come in and dwell here: Come, O mighty God, break through Doors of Iron, and Bars of Brass, and make way for thy self by thy love and power. Come, Lord, and make thy self welcome, all that I have is at thy ser∣vice: O fit my soul to entertain thee! But where is the sinner that is in this note? How seldom do poor Creatures desire Gods company, or be∣wail his absence? Where almost are the men and women to be found, that do in good ear∣nest long to be acquainted with God? Men are naturally strangers to God, and it is a wonderful difficult thing to perswade men to enter into so much as a serious deliberate consideration of Page  62these things. Though it be so infinitly for their in∣terest; though the God that made them, out of pity to their souls desires it, though he send his Embassadors in his name to beseech them to be reconciled unto God, against whom they have been in open arms; though in infinite mercy he perswade them to lay down their weapons, and promise them Free and General Pardon, and to receive them into Favour, and to forget and forgive; yet where is the sinner almost to be found that with any thankfulness doth close with these tenders? Now it being a business of such infinite concernment, and it being the very work and business of a Minister of Christ to bring God and man into union, to get man acquainted with God, I shall in the next place labour to inforce this Exhortation upon the hearts of sinners, and do what I can possible to prevail with them that are as yet strangers, to get acquainted with God, that they may have peace, and that thereby good might come unto them.