influenced by this great Change 1. The Soul is naturally a vital active Substance as appears by the Vigour and Sprightliness of its Motions yea the best Philosophy supposeth that it is never out of action But what then Towards God 't is unactive stupid dead And therefore it must be quickned by the same Power which raised up Jesus Christ from the dead Ephes 1.10 20. Ch. 2.1 4 5 6. It s vital Power must be further enlivened by a new Principle of Divine Spiritual Life that it may be enabled and inclined to move readily strongly constantly towards God from whom this Spiritual Life is derived through Christ and therefore it acts towards him and terminates in him the same way Thus the active Power must be sanctified that we may be strong in the Lord and in the Power of his Might Ephes 6.10 Observe therefore that this vital Faculty of the Soul is no less capable of being improved corroborated or strengthened by holy Habits than either of the other two viz. The Vnderstanding and Will tho these are commonly most taken notice of it is an essential Power or Virtue of the Soul as well as they It suscitates them to action and communicates Life and Vigour to them ad intra as it executes the Commands of the Will directed by the Understanding ad extra The former sort of these Acts lying deep and inward are less observed and by many scarce at all the latter viz. the Executive Acts are more open and discernable Therefore this vital active Power must be wrought to an holy Vivacity or Liveliness for God that we may move towards him and for him readily with Promptitude and Quickness of Spirit And not be Lazy or Listless to Duty strongly with holy Fortitude and Vigour and not be formal lifeless or indifferent in Duty What a Shame is it that Men should pretend to have Heaven in their Eye and yet stand still or move so slowly as if they cared not whether ever they got thither or no constantly with an holy Steadfastness not discouraged by difficulties that arise in the way not fainting nor weary of well doing 2. The Soul is naturally an Intelligent Being capable of enquiring after Truth yea and strongly enclined so to do All Men are desirous of Knowledg in one kind or other some vehemently set upon it and very industrious and eager in their Pursuits after it they compass Sea and Land to attain it and highly value themselves upon it But then as to the things of God Matters of Spiritual and Eternal Consequence we are by Nature not only ignorant of them but strangely blockish and undisposed to a right Acquaintance with them We not only want the actual Knowledg of them but also a due aptitude and fitness to know them Hence you shall find many Persons who as to other Matters are very quick and apprehensive but in a perfect Mist as to those Truths wherein the Welfare of their Souls is more immediately concerned yea Multitudes there are who have sate so long under the Means of Knowledg that it might justly be expected they should be able to teach others but yet are themselves so dull that they have need to be taught again which be the first Principles of the Oracles of God Heb. 5.11 12. Others there are who have indeed a Form of Knowledg Rom. 2.20 and it may be a Form of Godliness too but not the Power of it Many superficial Notions floating in their Imaginations and not a little puff'd up with them Tho still they know nothing as they ought to know Some Acquaintance they have with Words or Signs but are Strangers to the Things signified by them They know not the truth as it is in Jesus to the putting oâ— of the Old Man Ephes 4.21 22. They may seem to have learned a great deal extensively but intensively they have learn'd nothing The Articles of their professed Creed are not in their Faith unless dreaming might pass for believing Isa 53.1 Who hath believed on Report 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God c. In seeing they see not neither do they understand Mat. 13.13 Thus the State of Unregeneracy is a State of Darkness even such as might be felt were they not past feeling too They are not only in the Dark but they are Darkness Ephes 5.8 An impure Mass of conglobated Darkness as one expresses it But when it pleaseth God by the Power of his Grace to work savingly upon a Soul he causeth his Light to shine out of Darkness irradiates the Understanding and enables it to discern spiritual things in a spiritual manner This is done by the special Illumination or powerful Demonstration of the Spirit This produceth new Apprehensions of things The Man sees with other Eyes and knows to purpose what he only thought he knew before The Lord hath given him an Heart to perceive Deut. 29.4 he is now convinced that Jesus Christ is the chitfest among ten Thousand altogether lovely Cant. 5.10 16. Tho formerly he could see no Form nor Comliness in him Isa 53.2 Now the Beauty of Holiness appears and he is even amazed at himself to think that he saw it no sooner Thus Divine Light breaks in upon the Understanding the Day-spring from an high visits it The new Man is renewed in Knowledg Col. 3.10 Turning unto God is a rational intelligent Act sincere Religion moves not blindly But that brings me to another Head 3. The main point in this great Change is yet behind I mean the Sanctification of the Will This is the Faculty which stands it out the longest against God being most wickedly averse from him and therefore hardliest brought to yield to the Importunities of his Grace Ye will not come to me that ye might have Life How often would I have gathered thy Children together even as a Hen gathereth her Chickens under her Wings and ye would not Mat. 23.37 My People would not hearken to my Voice And Israel would none of me 'T is in this unwillingness that their Impotency doth mainly consist they cannot find in their Hearts to comply O what deep Convictions what Fears and Terrours what Pangs and Throws what vehement Struglings do some undergo before they yield And some who never yield at all Their faint Inclinations to that which is good are over-powered by a more strong Aversion thus the rebellious Will of Man stands it out against the Law and Grace of God 'T is a far easier matter to convince Men's Understandings of the reasonableness and necessity of turning to God than to cure that Disaffection and Enmity which is rooted in their Wills and Hearts against him Therefore I say the main Work lies here viz. In turning the bent of the Will and putting it in a right posture God-ward determining our Resolutions for him powerfully and sweetly enclining us to close with him drawing and even constraining us with the Cords of a Man the Bands of Love
his Conduct that he may bring us to God As all the Divine Favours and Blessings are communicated to us through Christ Ephes 1.3 2 Pet. 1.3 So we our selves and all our Sacrifices must be offered unto God the same way That is we must ascend unto him by the same Medium through which he descends to us or else no acceptance is to be look'd for 1 Pet. 2.5 How should guilty Rebels adventure into the Presence of the Holy Righteous Sin hating God but by him who hath made Atonement for our Sins Take â—eed therefore that you leave not him out Remember it is upon Terms of Grace that we are received into Covenant with God and of that Covenant Christ â—s the Mediatour who therefore has taught us to distinguish between Faith in God as God and in himself â—s Mediator Joh. 14.1 Ye believe in God believe also in me 'T is well for us that we have him to stand betwixt us and all Danger lest the consuming Fire should break forth upon us and our Blood be mingled with our Sacrifices Hence we find Repentance toward God and Faith â—oward our Lord Jesus Christ joined together as the Sum and Substance of the Apostle's Preaching Actâ— 20.21 The former of these is the changing of the Mind or the turning of the Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin and Vanity to God as our End The latter is an â—pplying of our selves to Jesus Christ as the way to â—hat End That is we must return unto God as our God by alively Faith in his Son as our Prince and Saviour without whom neither Pardon nor Peace can be expected Not as if the Father was of himself averse to Mercy or Compassion but only prevail'd upon and as it were over-perswaded thereto by the Death-Merits and Intercession of his Son Have a care of such Blasphemous Conceits as these than which nothing is more directly contrary to the design of the Gospel But still remember it was not becoming the Majesty and Holiness of God nor agreeable to the ends of Government to receive such as we are into favour immediately but through a Mediator whom of his own free Love 〈◊〉 hath provided for us John 3.16 For God so loâ—â—â— the World c. So here verse 18. All things are of God 〈◊〉 who hath reconciled us to himself by Jesus 'T is a greâ—â— Duty indeed to admire the love of the Son But Oâ—â—â— not forget to admire also the Father's love III. And because it is the Office of the Holy Spirit to apply and communicate the Grace of Christ therefore it concerns us to own eye and acknowledg hâ—â— accordingly in this whole business As Jesus Christ 〈◊〉 the Way to the Father So the Holy-Ghost is the Waâ—ness of the Son his Agent upon Earth his Advocaâ—â— with the Sons of Men to plead his Cause and to diâ—pense his Grace Who is therefore called by Tertulaâ—â— Christi Agens Vicarius and by a Learned Man 〈◊〉 our own the Supreme Minister of Christ's Kingdom Therefore tho' all the Persons or Subsistences in the blessed Trinity do concur to the production 〈◊〉 the new Creature yet this great work of Sanctification is by a certain peculiar eminency of Attribution ascribed to the Holy Spirit 'T is called the Sanctification of the Spirit 2 Thess 2.13 1 Pet. 1.2 It is the Spirit that quickeneth enlighteneth and draweth or Souls to Christ and to the Father by him Therefore in all our Motions and Tendencies God ward we mâ—â—â— look unto this Spirit for help and act Faith upon him for the Assistances and Influences of his Grace If wâ—â— attempt any thing of this nature in our own strength we shall certainly be baffled in our endeavours and make nothing of it We ought to cry hard after the Spirit and carefully to observe all his Accesses to us and the impressions of his Grace upon us and always to strike in with his Motions to do most when he helps most and thus our work will be like to succeed and prosper in our Hand Great care is to be taken how we carry it towards him that we may not quench resist grieve or vex the Spirit either by stifling Convictions or running counâ—er to the dictates of Conscience or by foolish Delays â—nd Slothfulness The help of the Spirit is to be exâ—ected in a diligent humble conscientious attendance â—pon him in his own way viz. The use of his apâ—ointed Means O remember that your Duties Graâ—s and Comforts will all be dead things or nothing 〈◊〉 the Spirit of God be not the Life of them all His â—race must be thankfully acknowledged in all the â—rength we get in all the progress we make and we â—ust still depend upon him for more Yea we ought 〈◊〉 be more distinct and explicit in the workings of â—aith towards him than commonly we are We were â—ptized in the Name of the Holy-Ghost as well as of â—e Father and the Son The three Persons are one â—od equal in Power and Glory in this Trinity none is â—â—ore or after other none is greater or less than anoâ—â—er Whence then cometh it to pass that we are 〈◊〉 defective in that part of the Life of Faith which â—â—specteth the third Person This is a great dishonour 〈◊〉 him and an injury to our selves But I must not â—â—y to enlarge upon that here I only add 'T is the Office of the Spirit to help our â—â—firmities Rom. 8.26 Through him we must mortify the â—â—eds of the Body that we may live Ver. 13. By him 〈◊〉 Love of God is shed abroad in the Hearts of Believers 〈◊〉 5.5 He seals them to the day of Redemption â—â—itnesseth with their Spirits that they are the Children of God Is the earnest of our Inheritance But 〈◊〉 any Man have not the Spirit of Christ he is none 〈◊〉 his Thus I have shewed you the nature of this great work 〈◊〉 That it is the turning of a Person to God in Christ â—â—en to know love and live to him and all this by the â—â—ace and Help of the Holy Spirit Thus I say we must be qualified and prepared for â—â—e Heavenly Glory CHAP. IV. Of the several Steps whereby this blesseâ— Work is begun carried on and perfected in the Soul HAving thus far opened the Nature of that grâ—â—â— Work whereby we must be prepared for Hâ—ven if ever we come thither I come now to consâ—â—â— more distinctly the order wherein 't is carried on 〈◊〉 how 't is begun advanced and perfected And here I design not to trouble you with over â—â—â—rious Enquiries about the way and manner of 〈◊〉 Spirit 's working on the Souls of Men or how the â—â—ficacy of Grace is reconcilable with the natural liâ—â—ty of the rational Creature But shall content myâ—â—â— to wave Controversies and insist upon some few plâ—â—â— necessary acknowledged Truths as being most sâ—â—â— to the intent of this Discourse And they are 〈◊〉 that follow First There are certain previous workings of a 〈◊〉 common
because they sure not with your own carnal Temper Or will you try to put asunder what God has join'd together Or expect to be saved without being first sanctified The Counsel of the Lord that shall stand Prov. 19.21 If ever ye come to to Heaven ye must first be conformed to the holy Image of Jesus Christ or sanctified by his Spirit Is not eternal Life the Gift of God and has he not told us the way in which he hath determin'd to give it and is it not downright madness to expect it out of God's way If therefore you be sollicitous concerning your everlasting Welfare do not take the preposterous course of those Persons who beginning at the wrong end first amuse themselves about the eternal Decrees of God remember secret things belong to him revealed to you therefore turn your Thoughts inward examin whether you have been effectually called so as to consent to the holy Covenant and if so ye may comsortably conclude concerning your Election 2 Pet. 1.10 2 Cor. 13.5 But because there are some Persons who affect to cavil against this sort of Doctrine I have thought meet to transcribe part of the 17th Article of the Church of England Valeat quantum valere potest Predestination to Life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them by Christ to Everlasting Salvation as Vessels made to honour Wherefore they which be endued with so excellent a Benefit of God be called according to God's purpose by his Spirit working in due Season They through Grace obey the Calling They be justified freely They be made Sons of God by Adoption They be made like the Image of his only begotten Son Jesus Christ They walk religiously in good Works and at length by God's Mercy they attain to Everlasting Felicity c. To conclude you must either acknowledg the Decree of Election or say that all Men shall be saved 〈◊〉 that none shall be so For nothing can be more evident than that God decrees whatsoever he effects 2. Redeeming Love hath joined Sanctification and Salvation together It was no part of our Blessed Saviour's design to procure the admission of unholy Souls while such to Heaven That would have been to have laid Heaven and Hell common But he hath made way for the Communication of that Grace which must fit us for Glory and then for our entrance thereinto 1 John 3.8 He that committeth Sin is oâ— the Devil for the Devil sinneth from the beginning Foâ— this purpose the Son of God was manifested that â—e might destroy the works of the Devil Matth. 1.21 He shall save his People from not in their Sins Tiâ—â— 2.14 Who gave himself for us that he might redeem us from all Iniquity and purity unto himself a peculiar People zealous of good works Ephes 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it The Grace of the Redeemer was never intended to exempt us from the Obligation of Obedience to our Creator but to bring us back thereto The promisory part of the Law of Innocency is indeed ceased by reason of our Incapacity A guilty Creature can lay no claim to Life and Happiness by virtue of a Covenant which required perfect and perpetual Obedience as the Condition thereof But then the preceptive part of that Law is still so far in force that the least violation of the Divine Law is Sin And the least Sin makes perpetual Punishment our due except pardoning Mercy interpose for our deliverance And here it is that the Grace of the Redeemer takes place Tho' perfect Obedience be still commanded us yet it is not insisted upon as a condition whereupon our Eternal Happiness is suspended Sincerity shall be accepted through the Maths and Mediation of Jesus Christ who hath in his own Person fulfilled all Righteousness and withal offered up himself a Sacrifice to satisfy Divine Justice for our Disobedience Pray be clear in these things Do not expect that Christ will save you unless you â—ay down your Arms and submit to the Divine Soveraignty How can there be Peace between God and your Souls so long as ye resolve to persist in your Rebellion Is Christ the Minister of Sin Or shall we continue in Sin that Grace may abound God forbid Jesus Christ is exalted by the Father to be a Prince and a Saviour To give first Repentance and then Forgivness To turn Men's Hearts from Sin and then to pardon it If ye expect to be saved any other way than through the Merits and Satisfaction of Christ say so and then we shall know that ye are Infidels But if not then know ye that Sanctification is an essential part of that Salvation which Christ hath designed for his Peopel 3. It is a manifest affront to the holy Spirit of God to imagine that Men can be saved without being wrought for it by his renewing Grace 'T is in effect to nullify or deny the Office of the Holy-Ghost as if his gracious Operations upon the Souls of Men were needless or superfluous things Or at least that Men may attain to Happiness without them Is this to believe in the Holy-Ghost or is it not rather to blaspheâ—â— him Do ye not tremble to approach so near to theâ— pardonable Sin If Men may be saved without being sanctified 〈◊〉 what purpose are all the Influences of the Spirit 〈◊〉 God upon his People If Holiness be so needless 〈◊〉 thing that a Man may come to Heaven well enouâ—â— without it why doth the Spirit strive so long wâ—â— poor Creatures to make them holy Why doth 〈◊〉 still follow them with the earnest Solliciâ—ations of 〈◊〉 Grace notwithstanding their unkind Resistance froâ— one Ordinance and Providence to another Hâ—â— great a work is it to quicken Illuminate and draw 〈◊〉 God a dead blind disaffected Soul and to uphoâ—â— and carry on the work as has been already openeâ— What mighty Power doth the Spirit put forth inâ—â—â— this and dare ye say 't is more than needs Or promâ—â—â— to your selves Salvation without it This would 〈◊〉 not only to tread under Foot the Son of God as have heard under the former head but to do despâ—â—â— unto the Spirit of Grace I wonder not that such Men make a scoff at the Spiritual Worship of God the Lord convert and pâ—â—don them for they know not what they say nor whâ—â— they affirm 1 Tim. 1.7 But measuring themselves by themselves and comparing themselves amongst themselves 〈◊〉 not wise or understand it not 2 Cor. 10.12 Surely in God's account none are look'd upon as 〈◊〉 Worshippers but they who worship the Father in Spirit and in Truth for the Father seeketh such to woâ—â— him Joh. 4.23 But that brings me to 4. The Institution of the Gospel-Ministry and
Ordinances is a further Proof of this great Truth 〈◊〉 works by his appointed Means Faith comes by hearing and hearing by the Word of God The Gospel is called the Ministration of the Spirit 2 Cor. 3.8 As also the Law of the Spirit of Life in Christ Jesus Rom. 8.2 And well may it be so called by way of eminency because greater measures of Grace are given under the Gospel-Dispensation than were usual before Now the sacred Office of the Ministry is institured in subserviency to the Influences and Operations of the holy Spirit 'T is he that qualifies Ministers for their work assists them in it and makes it successful to the attainment of its end Moreover the Sum and Substance of that Errand upon which we are sent ye have in the latter end of this Chapter Vers 18 19 20. Namely to tell you that God was in Christ reconciling the World unto himself hath committed unto us the word of Reconciliation Now then we are Ambassadours for Christ as tho' God did beseech you by us we pray you in Christ's stead be ye reconciled to God Our business therefore is to treat with Sinners in the Name of God and the Redeemer That we may perswade them to comply with the offers of Free Grace And to edify strengthen and help the Joys of those who have heartily complied Ephes 4.11 12 13. And O how strict a charge is laid upon us That we be instant in Season and out of Season reprove rebuke exhort with all Long-suffering and Doctrine For the time will come when c. we may now say 't is already come 2 Tim. 4.2 3 4. And that we watch for your Souls as they that must give an account Heb. 13.17 and warn you of your danger that your Blood may not he required at our Hand Ezek. 3.18 And who is sufficient for these things 2 Cor. 2.16 Well then if Men may be saved without being wrought for it c. of what use is the ministerial Office Or why are we so strictly charged Moreover the whole Course of Rellgious Duty that is appointed us with that Seriousness and Spirituality therein required doth fully prove the Point we have in hand The holy reverent Worship of God in his Ordinances doth powerfully tend to raise our Souls nearer to him and to make them more like him to heal our spiritual Distempers and to refine and purify all our Faculties and Powers and so to prepare and sit us for the State of Heavenly Perfection Therefore we must not look upon such appointments as if they were only meer arbitrary Injunctions to exact homage from us But tho' Soveraign Authority is to be acknowledged in them we must also consider how infinite Wisdom and Goodness has sured out Work to our End our present Duty to our future Happiness that by the one we might be prepared for the other From whence 't is evident that Holiness is necessary to the Work and Business of our present Life as also to our future Blessedness We can neither serve nor enjoy God here or hereafter without being wrought thereto by his Grace I mention nor the heartless Service of Hypocrites as not being worth taking notice of Hence also ye may learn what ends to propose to your selves in every part of Divine Worship But I proceed 5. None but those who are thus wrought upon have any right to the Heavenly Felicity according to the Tenour of the Gospel-Covenant Unregenerate Persons as such are peremptorily excluded even by the Law of Grace it self Ye cannot produce the least Syllable in Scripture whereupon to ground those hopes of Heaven wherewith such Men are wont to flatter themselves But I can shew you enough to confound and overthrow their wicked Presumptions for ever The Sentence of their Condemnation is legible in almost every Leaf of the Bible yet will they not consider it nor lay it to Heart He that believeth not is condemned already he shall not see Life but the Wrath of God abideth on him Except a Man be born again he cannot see the Kingdom of God Joh. 3.3 18 36. If ye live after the Flesh shall die without HOLINESS no Man shall see the Lord. These are the true and faithful Sayings of God All this was settled long before thou wert born if thou hast any exceptions against it thou comest too late with them as one says Assure your selves that these sacred Constitutions cannot be disanulled Your Unbelief shall not make the Truth of God of none effect ye will quickly faâ—d whose word shall stand his or yours 〈◊〉 true indeed Pardon and Life are freely offered by the Gospel-grant if thou wilt repent and turn to God throuâ—â— Christ Otherwise it brings upon thee an heavier Coâ—demnâ—tion than thou wert under before John 3.10 a sorer Punishment Heb 10.29 The câ—â—â— speaks it self Thou canst plead no Interest in the saving Benefits of the Covenant of Grace unless thou come up to the Terms thereof Abused Mercy turns to greater Indignation Therefore it much concerns you to inquire what those Terms are and not to venture your Souls upon Uncertainties Behold the Judg standeth before the Door Jam. 5.9 What is the Chaff to the Wheat saith the Lord Jer. 23.28 Mat. 3.12 6. None but those who are thus wrought upon have the earnest and first Principles of the Heavenly Felicity How then should they have the thing it self Do ye expect the Fruit without the Seed the Perfection of Holiness and Happiness without the Beginnings thereof the Inheritance without the Earnest How can these things be How absurd are such Hopes as these Would ye be perfect Men in Christ without first going through the Infant-State of Christianity That is being converted and becoming as little Children As for the truly Godly they have Eternal Life abiding in them even that saving transforming practical Knowledg of God and Jesus Christ whom he hath sent which is the Inchoation thereof But the Ungodly are not so being dead in Trespasses and Sins To be carnally minded is Death They sow to the Flesh what then can they expect reasonably to reap but Corruption Would ye sow one sort of Grain and reap another Know therefore that the holy Spirit of God working in the Souls of Believers sutable Inclinations Heaven-ward and Desires after it that is rational judicious holy Desires doth thereby give them an earnest of it but still remember If any Man have not the Spirit of Christ he is none of his Rom. 8 9. 7. The Guilt of Sin which all unregenerate Persons are under stands between them and Heaven I hope ye know that ye are Sinners and that ye must be justified before you can be glorified The weight of Guilt must needs press you down into everlasting Darkness if it be not taken off by pardoning Mercy and Grace And do ye not also know that there is no Pardon without true Repentance And withal that true Repentance is nothing less than the turning of the Soul from
To these I would say If as ye profess ye truly love God whence is that ye think no more of him And that ye speak no more of him And delight no more in converse with him Are no more concerned when he is dishonoured Nor grieved for your own Sins and the Sins of others against him How comes it to pass that so many Religious Duties are wholly neglected by you And others so miserably trifled in and slubber'd over Whence is it that your Lusts are so much indulged and that ye keep in league with his Enemies c. Is this the Love ye speak of It might well become you to know your selves better Thus much for the Use of Examination CHAP. XI The Exhortation in several Branches 1. To those who are not yet wrought for Heaven directing them what Methods to take in order to their Conversion IT may justly be expected that the Issue of the fore-going Examination will be various according to the different State or Circumstances of the Persons who shall think it worth their while to concern them selves seriously therein 1. 'T is not uncharitable to suppose that some may find great reason to conclude that this renewing Change has not yet passed upon them a sad Conclusion God knows but necessary to be made where 't is true O happy Congregation indeed if this were an unreasonable Supposition happy I say if all among you were thus wrought for Heaven 2. 'T is likely there may be others not altogether without hopes that this great Change is wrought upon them nor yet without Fears of the contrary but full of Doubt and Hesitations about it 3. And surely there are some among you who through Grace are able comfortably to conclude that they are indeed passed from Death to Life whose Hopes do quiâ—e overrop their Fears in his Matter Now that which I would endeavour through God's Assistance is to speak a word in season to all these in order To the first sort with deep concern for them trembling over them travelling in biâ—th with them till Christ be formed in them Help Lord To the second with a due Mixture of Tenderness and Judgment Compassion and Discretion To the third with humble Thankfulness and an Heart enlarged in Love to God and our Redeemer that our Joy may be full All this I say I would do but of my self can do nothing O for more Faith in the blessed Spirit of our glorified Head And now I proceed to the Exhortation 1. To those who are yet in an unregenerate State Come come bestir your selves what have ye been doing all this while what are ye dreaming of It is high time to awake out of sleep and to hasten your escape from the Wrath to come while there is yet Hope Little know ye but your Glass may be almost run and yet alas your great Work is undone Let me say to you as Gen. 19.17 Escape for your Lives look not behind you lest ye be consumed If therefore ye would be converted and saved let me also press upon you the following Directions O Lord my God I beseech thee send me good speed this day and grant that the strong holds of Satan may be broken and the Interest of thy Son my Lord be advanced and that the Kingdom of Glory may be hastened Lord remember the Requests tho too few and cold that have been put up to Heaven both in publick and in secret on this behalf and give a gracious Answer Even so Amen Direct 1. Set your selves in good earnest to the serious Consideration of your Spiritual Concerns Exercise your most sober deliberate Thoughts about them Ye wiâ—l find one Day that it would have been better for you not to have had Reason than not to use it about the Interests of your Souls Better I say that ye had filled up the room of the meanest Guâ—t Worm or Mole in the Creation than of Men if ye do not improve â—nd use your noblest Faculties â—o their proper Ends. Ye can think naturally and easily early and late with much earnestness and constancy about other Matâ—ers how to buy and sell and get Gain and other such important Trifles â—pardon the Contradiction for 't is of your own making But lâ—t me ask you have ye no thoughts to spare about your Eternal Concerns where ye must dwell for ever what shall become of your immortal Souls when they must abide in Flesh no longer Do not these things deserve to be thought of What do ye think your Reason was given you for Can ye expect to be sanâ—tified and saved without any Endeavours of your own in order thereto Or is it likely your Endeavours should be to any purpose unless your Minds be first awakened to proceed rationally in the Matter To ask your selves what ye are Whence ye came Where ye are placed Whither ye are going What ye have to â—o Try to answer these things to your selves I must not stay to enlarge upon them Do not expect to become Religious by chance it must be by choice through Grace or not at all And is it likely that the Will should act blindly in the Case or chuse the Ways of God before the Understanding be convinced of the Worth and Excellency of them And what Conviction without Consideration I thought I had told you before that God works upon Men as rational Creatures upon the Will by the Mediation of the Understanding But 't is the design of Satan to keep you asleep in carnal Security to find your Thoughts other employment that he may divert you from considering these things for which your Reason was principally given you And are ye willing thus to be led blindfold to Hell Lord open their Eves that they may see O think how ye will ever be able to answer it to God or your own Consciences that ye have been so stupidly inconsiderate as to the things of your everlasting Peace All Wickedness may be resolved into Inconsiderateness Isa 1.3 4. My People doth not consider Ah sinful Nation a People laden with Iniquity Well then Sirs if ye think your Souls worth so much Labour I would offer to you some Particulars to be considered in the following order 1. Consider well how sinful and miserable an unregenerate State is As for the sinfulness of it It is a State of Hostility against Heaven In Scripture account all unregenerate Men are Enemies to God yea Enmity it self Rom. 8.7 Col. 1.21 They are said to contemn him despise him and to cast him behind their back They kick against him they hate and abhor him Zeâ—h 11.8 My Soul loathed them and their Soul also abhorred me Is not this think you a sinful State indeed And is it not in some respect so much the worse in that they profess or pretend to the contrary With their Mouth they shew much Love but in reality they do alienate themselves from him who has the most full and absolute propriety in them They rebel against their most