hour; because he knew that would at laft, by the Grace of God, work upon the Will, and engage the Affections to embrace a nobler Object.

And because the more Objects, the more Flowers this Confideration feeds upon, the more effectual it is, and the greater Serioufnefs it produces, the more fignal Change it works: The Holy Ghost therefore, in order to this end, particularizes feveral things, and commands them to be taken in as Promoters of this excellent Work. Hence it is that we are fometimes called upon to confider our latter End, Deut. 32.29. because the Man that thinks much of his Death, is moft likely to die to the Vanities of the World; and to value thofe things at a very low rate, which when he comes to die, can give him no folid fatisfaction. Sometimes the Works of God, Eccl.7. 13. because reflecting on their Beauty,Excellency,and the Wisdom ofGod that shines in them, will oblige us to admire him whofe Hand hath made all this, and to pay him that Refpect and Reverence which fuch tranfcendent Goodness challengeth. Sometimes the Lillies of the Field, Mat. 6. 28. that these dumb Creatures may lead us to a spotless Innocence, and enflame our Hearts with a holy Ambition,to be one of those that shall walk with the Son of God in white. Sometimes the last Judgment, or the great Account Men muft give of their Works, whether they have been good, or whether they have been evil, Pfal. 50. 22. for this will fright a Man away from himself, make him fight against his Lufts, and walk by Rule, and prescribe Limits to his unruly Paffions. Some

times the Teftimonies of God, the Sweetnefs, Beauty, Perfection, Worth and Excellency of them, Pfal. 119. 95. because they are fo agreeable to the Truth imprinted on our Minds, fo fuitable to the Notions of God written on the Tables of our Hearts, that we cannot but close with them, and take them for our Heritage for ever. Sometimes the future Reward that God hath promised to them that fear him, 2 Tim. 2. 7. because if our Souls be not judicially stupified, and, in the Pfalmift's Phrafe, as fat as greafe, this will attract them into Abftinence from Worldly Lufts, which war against the Soul. Sometimes the Holy Life, Example, and Chriftian Conftancy and Magnanimity of Jefus Chrift, Heb. 12. 3. because Examples naturally enliven and encourage the Soul to imitation, and fo great a Pattern at once infuses and commands inclination to follow it. Sometimes God's Correction and Chaftisement, together with our Sins, Hab. 2. 15. because these represented to the Mind, will fhew us our Ingratitude, and how much we are to blame that God's Favour hath made no kindlier Impreffions upon us, and how neceffary it is to make hafte, and remove the curfed thing that is in the midst of us, that we do not lofe our Crown. And all, because the more Candles there are lighted and fet up, the brighter the Room will be, and the better rhe Soul will discover her Spots and Errors, and confequently the greater will be her earnestness to wipe them away, and remove them.

Nay, of that neceffity doth the Holy Ghost make this Confideration, that it feems, God

(fuch a Lover he is of the Happiness of Mankind) is not at eafe without it. He is forced, as it were, to take Human Paffions upon him, to exprefs his displeasure against the neglect of this Sovereign Medicine. He feems difconfolate, if Men flight this Balm, this Water of Life, this Eye-falve. He calls to Heaven and Earth to mourn with him, because his People will not confider what they are a doing, whither they are going, and what will become of them, Efa. 1. 3. He feems grieved and dejected, because they confider not the Operations of his Hands, and what Noble Beings he hath given them; how he hath made all things fubfervient to them, on purpofe that they might ferve him ; and adorned the World with that great variety of Creatures for their benefit and ufe, that they might have the greater incouragement to offer up their Souls and Bodies as living Sacrifices to his Honour and Glory. How he hath made them but a little lower than the Angels,crowned them with Glory and Honour, and infufed Souls into them capable of living for ever, under the Beatifical Vifion and Prefence of Almighty God, Efa. 5. 12. He feems to droop; and he that is Eternally happy in himself, takes on, as if his Happiness, his Joy, his Satisfaction were interrupted, because Men confider not that he remembers all their Impieties; that he fits on the Battlements of Heaven, and beholds all; that there is not any Creature that is not manifeft in his fight; and that all things are naked and open unto the Eyes of him with whom they have to do, Hof. 7. 6.

Indeed,

Indeed, God is refolved to deal with us as with Rational Creatures, not as with Brutes and Engines; as with free Agents, not as with Machines, and works of Mens hands; and that's the reason why he is fo earnest for this Duty. Without all peradventure, God could force Men into Serioufness; and he that commanded Light out of Darkness, might take the Sinner up in his Arms, and carry him, even against his will, into that Banqueting-house,the Banner whereof is Love; and might fet Men's Souls, as the Workman doth his Clock, that they fhould not fail of running the Race which is fet before them. But then what would our Reafon fignifie? Why fhould he make us capable of being wrought upon by Arguments and Moral Perfuafions? Why hath he given us Faculties to discourse pro and con of things, and to argue and debate the Cafe with our felves? Why hath he given us a Rule to try our Actions by, and Power to judge what is good, and what is evil? What can be faid for the one, and what can be pleaded for the other? Which Arguments are ftronger, and which are weaker? Which are ponderous, and which are of no value?

If God do nothing in vain, what can we imagine that this Power of Confideration is given for? He that makes a curious Veffel of Gold, doth not intend it for a Trough or WashingTub. He that enamels a Ring, doth not intend to throw it upon a Dunghill. He that builds a House, doth not intend it for an Habitation of Owls, and Ravens, and Birds of Prey. He that plants a rich and kindly Fruit-tree, doth not inF 2 tend

tend it for Timber in a Hog-fty. He that makes a rich Carpet, not doth intend it for Difh-Clouts. And fhall I think God more imprudent than Man? Shall I imagine that God hath lefs forefight with him than Duft and Ashes ? Truly if a Philofopher were to draw Conclufions from Mens Actions, and their dealings with the Almighty, he could gather no lefs from what they do, than that they imagine God to be more brutish than the most carnal wretch living, who never fcrapes for Gold, or toils for Riches to buy Pins, or Childrens Marbles with it. For they believe, that God hath given them a finer Spirit than irrational Creatures have, and yet employ that Spirit to no higher uses, than Beafts do their natural Inftinct. Shall God give me an exalted Soul, that can Eat Angels food, and fhall I, with Nebuchadnezzar, turn it out to Grafs? Shall he plant in me an Ability and a Power of Confideration, and intend it for no higher ufe than to teach and inftruct me how to rake a little Dung together, how to feed a poor corruptible Body for the Grave, and how to wallow with the Swine in the Mire? He that can have fuch low thoughts of God, deferves to be banished from all Human Society, and to dwell with Beats of the Wilderness, must make God the Author of Confufion, ignorant of the Common Principles of Prudence, and lefs fagacious than fome Animals, which, confcious of the noblenefs of their Nature, fcorn to debase it to the diforder and naftinefs of the meaner Cattel. And what is this, but to let in Atheism, while we profefs our felves to be Chriftians? God

would