The application of redemption by the effectual work of the word, and spirit of Christ, for the bringing home of lost sinners to God ... by that faithful and known servant of Christ, Mr. Thomas Hooker ...

The Application of Redemption, by the effectual work of the Word and Spirit of Christ, for the bringing home of lost Sinners to God.

The Ninth Book.

ISAIAH, 57. 15.

Thus saith He that is the High, and the Lofty One that inhabiteth Eternity, whose Name is Holy; I dwell in the High and the Holy place, with him also that is of a contrite and humble Spirit.

THe Work of Preparation having Two Parts:

First, The Lords manner of Dispen∣sation as he is pleased to deal with the Soul, for the setting up the praise of his Rich and Glorious Grace: and there∣fore with a holy kind of Violence he plucks the 〈◊〉〈◊〉

from his sins unto himself, and his Christ. This hath been dispatched already in the former Discourse.

The Second now follows: And that is the Frame and Disposition which is wrought in the Hearts of such as the Lord hath purposed to save, and to whom he hath dispensed himself in that gracious Work of his.

• Contrition,
• Humiliation.

This Disposition consists especially in Two Things

That so I may follow the Phrase of Scripture, and re∣tain the Lords own Words in the Text, where the Lord saith, that he dwels with him that is of an humble and contrite Heart.

To omit al manner of Coherence, and other Circum∣stances, we will pass all the other Specials in the Verse, and point at that Particular which will suit our procee∣ding, and may afford ground to the following Dis∣course, that we may go no further than we see the Pillar of Fire, the Lord in his Truth to go before us. We shal fasten then upon the last words only, as those that fit our Intendment.

To make way for our selves in short, there is one word alone to be opened, that so the Point may be better fitted for our Application; we must know what it is to dwel, or how God is said 〈◊〉〈◊〉 dwell in a contrite and humble heart?

I Answer, To Dwell implies Three Things. [ 1]

First, That the Lord owns such as those in whom he hath an especial interest, and claims a special propriety, as though he left all the rest of man-kind to lie wast as a Common, that the World, and the Devil, and Sin may 〈◊〉〈◊〉, and use at their pleasure, reserving the Honor of his Justice, which by a strong hand he will exact as a Tribute due to himself out of all things in Heaven and Earth, and Hell and all; but persons whom he thus fits, he reserves for his own special Improvement. As Prin∣ces and Persons of place and quality, do lease out, and let

some Forrests and Commons to the Inhabitants border∣ing thereabout, reserving some acknowledgment of Fealty and Royalty to themselves, but the choyce and best Pallaces or Granges of greatest worth, and profit, they reserve for their own peculiar to inhabit in. So here, the Lord leaseth out the World, and the wicked in it to the Devil and his Angels, and Instruments, reser∣ving a Royalty and Prerogative to himself, as that he will have his Homage and Acknowledgment of depen∣dance upon himself; but his broken-hearted ones are his own for his own Improvement, Deut. 32. 8, 9. When the most High divided to the Nations their Inheritance. and separated the sons of Adam, he set the bounds of his People according to the number of the Children of Is∣rael, for the Lords Portion is his People Israel, the Lot of his Inheritance: Ye are the Temple of the Living God; 2 Cor. 6. 16. Yea, to them the Lord himself saies, Ye are my People, and they shall say, thou art my God, Zach. 13. last. Therefore he professeth, that though in the course of his Providence he goes on pro∣gress over all the world, yet he takes up his dwelling and abode amongst his own People. For,

Secondly, Where a man dwels, as he owns the house, [ 2] so he takes up his abode there, it is the place of his resi∣dence; we say any may know where to seek men, or where to find them, at home, at their own house: That's the difference between Inning and Dwelling; we Inn at a place in our passing by, when we take repast only, and bait, but depart presently, intending not to stay; but where we dwel, we settle our abode, we take up our stand there, and stir no further. So the Lord is said then to dwel in the Soul, when he vouchsafes the con∣stant expression of his peculiar presence and assistance to the soul. True it is that the Lord fills Heaven and Earth with his presence, yea, the Heaven of Heavens is not able to contain him, Jer. 23. 24. His infinite Being is every where, and one and the same every where in re∣gard

of himself; because his being is most simple, and not subject to any shadow of change, being all one with him∣self. Yet he is said to take up his abode in a special manner, when he doth put forth the peculiar expression of his Work; as in Heaven he dwels, because he puts forth the constant expression of his Glory, and that in the full brightness of it without any alteration and change. Here in this Spiritual Temple, the Souls of his Saints, he puts forth the peculiar expression of the constant assistance of his blessed Spirit. I will pray the Father, and he shall send you another Comforter, who shall abide with you for ever, John 14. 16. 1 Joh. 2. 23. Ye have received an anointing which abideth in you.

Dwelling, if it be attributed to the chiefest Inhabi∣tant [ 3] and Owner of the House, it implies also the ruling and ordering of the occasions that come under hand there, the exercising of the Government of the house and family where the Owner is, and dwels. He that lodgeth at a House as a stranger, comes to an Inn as a Passenger, he takes what he finds, hath what he can receive of kind∣ness and courtesie; but the Owner is the Commander of the House where he dwels, and the orderer of all the Affairs that appertain thereunto. So doth the Lord with a broken Heart. Thus we are said to live in the Spirit, and to walk in the Spirit, Gal. 5. 25. And it's that which follows by Inference upon this ground, John 15. 4. 5. If I abide in you, and you abide in me, you shal bring forth much fruit; and therefore its added also in this place, that the Lord dwels in the contrite and hum∣ble heart to receive the Spirit of the contrite ones, they yeeld themselves to be acted by him, and they shall be acted and quickened by him to Eternal Life.

So that the full meaning is, The contrite and humble heart is such to whom the Lord vouchsafes acceptance, special presence and abode, and peculiar guidance; he owns him, abides with him, and rules in him for ever.

True, it is said Christ dwels in our Hearts by Faith, Eph. 3. 17. and as many as beleeve in him, they receive him, John 1. 12. That is done as by the next and imme∣diate hand, by which we say hold on Christ, and give entertainment to him; but unless the heart be broken and humbled, we cannot receive Faith, that we may re∣ceive Christ. And while the soul is thus breaking and humbling, Faith also is coming in a right sense, right∣ly understood; whereof we shal speak somwhat large∣ly, if the Lord give us leave to come to that place.

The Words thus opened, the Point is the very letter of the Text, which looks full upon every Hearer or Reader that will look upon the Text.

The Heart must be broken and humbled, be∣fore* 1.1 the Lord will own it as His, take up his abode with it, and rule in it.

There must be Contrition and Humiliation before the Lord comes to take possession; the House must be aired and fitted before it comes to be inhabited, swept by brokenness and emptiness of Spirit, before the Lord will come to set up his abode in it. This was typified in the passage of the Children of Israel towards the pro∣mised Land; they must come into, and go through a vast and a roaring Wilderness, where they must be bruised with many pressures, humbled under many over∣bearing difficulties, they were to meet withal before they could possess that good Land which abounded with all prosperity, flowed with Milk and Honey. The Truth of this Type, the Prophet Hosea explains, and expresseth at large in the Lords dealing with his People in regard of their Spiritual Condition, Hos. 2. 14, 15. I will lead 〈◊〉〈◊〉 into the wilderness, and break her heart with many bruising Miseries, and then I will speak kind∣ly to her heart, and will give her the Valley of Achor

for a door of hope; the story you may recal out of Jos. 7. 28. when Achan had offended in the execrable thing, and the hearts of the Israelites were discomfited and fai∣led, like water spilt upon the ground, because they had caused the Lord to depart away from them, the Text saies, they having found out the offender by lot, they stoned him, and they said thou hast troubled Israel, we will trouble thee, and they called it the Valley of Achor, and after that God supported their hearts with hope, and encouraged them with success, both in prevailing o∣ver their Enemies, and in possessing the Land. So it shall be Spiritually, the Valley of Consternation, perplexity of Spirit, and brokenness of heart, is the very gale and entrance of any sound hope, and assured expectation of good. This I take to be the true meaning and intend∣ment of the place, and part of the description of a good Hearer, Luke 8. 15. Who with an honest and good heart receives the Word, and keeps it, by strong hand, and brings forth fruit with patience; the fruit is Obe∣dience, Patience is part of Sanctification, and the holy disposition of heart, that must be in the heart, that brings and bears such fruit, that which makes the heart good is Faith in Vocation, which enables the soul to lay hold upon Christ in the Word, and from him to receive that lively vertue of Patience, and readiness to every ho∣ly word and work. And an honest heart is a contrite and humble heart, so rightly prepared that Faith is in∣fused, and the soul thereby carried unto Christ, and quickened with patience to persevere in good Duties. As we say of Grounds before we cast in Seed; there is two things to be attended there, It must be a fit ground, and a fat ground; the ground is fit when the weeds and green sword are plowed up, and the soyl there, and made mould: And this is done in 〈◊〉〈◊〉 and Hu∣miliation; then it must be a fat ground, the soyl must have heart, we say the ground is plowed well, and lies well, but it's worn out, it's out of heart: Now Faith

fats the soyl, furnisheth the soul with ability to fasten upon Christ, and so to receive the Seed of the Word, and the Graces of Sanctification, and thence it produ∣ceth good 〈◊〉〈◊〉 in Obedience: Upon this condition Gods favor is promised, Psal. 34. 18. The Lord is nigh to them that be of a contrite spirit, and saveth them that be of a broken heart. Isay 61. 3. He gives the Garment of praise to those that have had the spirit of heaviness; it will suit none, fit none, it's prepared for none but such, it's their Livery only. Upon this con∣dition it is obtained, Mat. 18. 3. Unless ye be converted, and become as little Children, ye can in no wise enter into the Kingdom of Heaven. 2 Chron. 33. 12. It's said of Mannasseh, he humbled himself greatly, and made supplication, and the Lord was intreated of him; such persons and services are highly accepted, Psal. 51. 17. A broken and contrite heart O God, thou wilt not de∣spise, nay, he wil undoubtedly accept of it.

The Reasons of the Point are taken, partly in regard of the heart, which without these will neither be fitted nor enabled to act upon God in Christ for any good; partly in regard of God, all his Ordinances and Dispen∣sations will be unprofitable, and unable to do that good which he intends, and we need.

To the first in regard of our Hearts; those Lets and* 1.2 impediments which put a kind of incapability, yea, and impossibility upon the soul, whereby the coming of [ 1] Faith into the Heart, and so the entrance and residence of the Spirit are hindred, are by this disposition wrought, and removed. These Impediments are two:

The 〈◊〉〈◊〉 which stops the way and work of Faith is, a setled kind of contentedness in our corrupt condition, [ 1] and the blind, yet bold and presumptuous confidence that a natural man hath, and would maintain of his good condition. Each man sits down willingly, well apaid with his own estate and portion, sees no need of any change, and therefore not willing to hear of it. Each

man is so full of self-love that he is loth to pass a sen∣tence against his own soul, to become a judg and self∣condemner, and consequently an executioner of all his hopes and comforts at once, and so put his happiness and help out of his own hand. Besides, we are Natu∣rally afraid (out of the privy, yet direful guilt of our own Consciences) to profess the wretchedness of our own miserable and damnable Condition, as to put it upon a peremptory conclusion, and that beyond questi∣on, I am undone, I am a damned man, in the Gall of bit∣terness, in the bonds of iniquity, lest they should stir such horrors, which they are neither able to quiet, nor yet able to bear. And therefore out of the presumpti∣on of their own hearts, they would easily perswade and delude themselves, they have no cause to alter their con∣dition, and therfore they should not endeavor it. Hence the carnal heart is said to bear up himself against all the assaults of the Word, Deut. 29. 19. When all the Cur∣ses of the Law were denounced with never so much evi∣dence, yet the presumptuous sinner blesseth himself, pro∣miseth all good to himself, and secretly feeds himself with vain hopes that he shal attain it, therfore he wil not stir to seek for a better estate, nor yet receive it if offer∣ed, Job, 22. 17. They say unto the Almighty, depart from us, we desire not the knowledg of his waies: do Ministers press them, do others perswade them to a more serious and narrow search, to get more grounded assu∣rance of their estate in Grace, they profess they bid them to their loss, they think they need not be better, nor do they desire to be other. It is impossible upon these terms that ever the soul should be carried by Faith unto God.

For to be contented and quieted with our condition, as that which best pleaseth, and yet to seek out for ano∣ther, are things contradictory. And yet this Faith doth, For he that is in Christ, is a new Creature, behold all things are become new, 2 Cor. 5. 17. he must have new

comforts, new desires, new hopes, 〈◊〉〈◊〉 〈◊〉〈◊〉 heart must be broken to pieces under the weight of the evil of sin, and the Curses due to the old condition, before this wil part; for that the word here used with great elegancy and pregnancy implies, viz. by an oppressing weight to be pashed to pouder and dust. 〈◊〉〈◊〉 the Psalmist useth it, Psal. 90. 3. Thou turnest man to pouder, to the dust of death: when a 〈◊〉〈◊〉 composition is dissolved, and the body returned again into its first principle; so the word here by way of resemblance, implies that the soul should find his corruption his greatest oppression, so that the composition betwixt sin and his soul should be dissolved and taken down, and the nature of man return to his first principles, and primitive disposition, that he sees an ab∣solute necessity to change, and then he will seek and be willing to receive a change: The 〈◊〉〈◊〉 need no Physiti∣an, and therefore will not seek; but the sick that need, will be content to receive; The issue is, If the soul be contented with its sinful condition, and would not have a change, then it cannot be under the power of Faith, or receive that which will bring a change; but before the soul be broken under the pressure of sin, it would not have a change, therefore so long it cannot be under the power of Faith. [ 2]

Be it granted that the soul finds sin as a plague, and therefore would be preserved from the evil of it: the se∣cond impediment which wholly keeps out Faith is this, When the sinner expects supply and 〈◊〉〈◊〉 from its own sufficiency, either outward excellencies, abilities of Na∣ture, or common Graces, or the beauty of some perfor∣mances which issue from any of these: For this is Natu∣ral to all men ever since Innocency, That since the staff was put into his own hand, and then needed not, nay should not deny their own strength, 〈◊〉〈◊〉 to this day this practice of old Adam remain still in all his po∣sterity, they will scramble for their own Comforts and try the utmost of their own strength, to help themselves

rather than be 〈◊〉〈◊〉 to another to help them: Hence in cases of Conscience and trouble, men are so ready to resolve, so apt and free to promise and profess amendment, what they will do, and others shall see it as well as 〈◊〉〈◊〉 〈◊〉〈◊〉 it, and so alas it comes to nothing in 〈◊〉〈◊〉 〈◊〉〈◊〉, either they fall back unto their base cour∣ses, when horror and fear is over, or else wasting 〈◊〉〈◊〉 into a 〈◊〉〈◊〉 formality, and so perish in their Hypo∣crisie. This is an apparent bar to faith, which is the going out of the soul to fetch all life and power from 〈◊〉〈◊〉. Now wholly to be in our selves, and to stay upon our own ability, and yet to go out of himself 〈◊〉〈◊〉 〈◊〉〈◊〉, and receive all from his sufficiency, are things which 〈◊〉〈◊〉 stand together, I came not to call the 〈◊〉〈◊〉, 〈◊〉〈◊〉. 9. 13. While they sought to establish 〈◊〉〈◊〉 own 〈◊〉〈◊〉, they did not submit to the Righteous∣ness of God.

Hence t 〈◊〉〈◊〉 the second work of Humiliation is required, 〈◊〉〈◊〉 God plucks away all his props, and 〈◊〉〈◊〉 him wholly of what he hath or seemeth to have. For pride (unto which Humiliation is opposite) is but the rankness of praise, and praise is a fruit of a cause by counsel, that hath power to do or not to do this or that, as he sees 〈◊〉〈◊〉 Humiliation is the utter nothing∣ness of the soul, that we have no power, it's not in our choyce to dispose of our selves, not yet to dispose of that which another gives, nor yet safe to repine at his dispose: In a word, as in a Scion before it be ingrafted into another stock, it must be cut osf srom the old, and pared, and then implanted. In Contrition we are cut off; in Humiliation pared, and so sit to be implanted into Christ by Faith.

In regard of God, without this disposition his Word* 1.3 will not, nay cannot take any place in us, or prevail with [ 2] us for our good: Counsels, and Commands, and Com∣forts, or whatever Dispensations, they fal as water upon a Rock, when administred to a hard heart, they enter not,

prevail not, profit not at all. As Christ told the Jews, John, 8. 37. 'My Word takes no place in you, and Zach. 7. 11, 12. They hardened their hearts as an Ada∣mant, &c.

A word of terror to dash the hopes, and sink the hearts* 1.4 of all haughty and hard hearted sinners, God owns not such, will never vouchsafe his gracious presence with them, or his Blessing upon them for good; be where they will, dwell where they will, the Lord is not with them, nor will dwel in them, by his comforting, quicken∣ing, saving presence: Hear and fear then all you stout∣hearted, stubborn, and rebellious Creatures, whose con∣sciences can evidence that the day is yet to dawn, the hour yet to come, that ever you found your sins a pres∣sure to you, they have been your past-time and delight in which you have pleased your selves, so far from being troubled for your evils that it is your only trouble you may not commit them with content, and without con∣troul, you are troubled with Admonitions, and Coun∣sels, and Commands, and Threatnings that cross you in your sins. You were never broken-hearted here for your abominations, know assuredly that you wil burn for them one day; your proud hearts were never aba∣sed, and laid in the dust, the Lord will ruinate both you and them. Never expect a good look from God, set your heart at rest for that, you may draw the Eyes of others after you, make many of your deluded followers and Favorites to look upon you, but the Lord will not come neer, nor once cast a loving look towards you, Psal. 138. 6. Though the Lord be high, he hath respect to the lowly, but he knows the proud afar off. Nay, the great God of Heaven and Earth is up in Arms against thee, he is upon the March to work thy destruction, James, 4. 6. The Lord resists the proud, but he gives Grace to the humble; all Grace is in his gift, and he doles it only to the bruised and abased; but there is no thought nor expectation that thou shalt receive any

Grace, nay, that Grace that thy rebellious and proud heart hath opposed and resisted, will work thy own ruine. Thou art the mark of Gods direful indignation and vengeance, he plants all his Forces against thee; If all the Wisdom in Heaven can contrive thy confusion, all the Power in Heaven work it, all the Justice there determine it, it shall be done. God is nigh to them that are of a contrite heart, he saveth such as be of a broken spirit, Psal. 34. 18. true, and mark it, Of such, but such thou 〈◊〉〈◊〉 not, such thou deridest, scornest, whose hearts fail them under the weight of their abominations, thou lookest at them as mopish, silly, despicable men, well, such you shall see saved for ever, when such unta∣med, 〈◊〉〈◊〉, proud wretches as thou art shall be turned into Hell.

But we do see our 〈◊〉〈◊〉, and have had many girds and* 1.5 galls of Conscience for them.

True, It may be there hath 〈◊〉〈◊〉 some blows upon* 1.6 thine heart, Conscience it hath 〈◊〉〈◊〉 thee, the 〈◊〉〈◊〉 of the Word, it hath laid 〈◊〉〈◊〉 〈◊〉〈◊〉, but it 〈◊〉〈◊〉 not broken thy heart to this day; 〈◊〉〈◊〉 that is thus 〈◊〉〈◊〉 (to go no further now than the very expression of the Text.)

If thy soul be beaten to 〈◊〉〈◊〉 with this oppression of thy distempers (for so this brokenness of heart was opened before) then as it is with the hardest flints, when they are broken to dust, they are easily 〈◊〉〈◊〉, and give way to take the impression of the hand, or whate∣ver is laid upon them: The stone which out of its hard∣ness before, opposed and started aside from the strongest 〈◊〉〈◊〉 〈◊〉〈◊〉 was laid; now its turned into dust the least and easiest touch leaves a print and impression upon it; so it is expounded, as appears in this opposition, 2 Chron: 30. 8. Be not stiff-necked, but yield your selves. Ob∣serve then, is it so? when the power of the Word comes, the Scriptures are pregnant, Arguments 〈◊〉〈◊〉, 〈◊〉〈◊〉 sweet, 〈◊〉〈◊〉 sharp and 〈◊〉〈◊〉, yet 〈◊〉〈◊〉

heart shifts and starts aside, and hits back the Authority of the truth, which thou canst not gain-say. The heart may be battered, but it was never broken, it may be o∣ver powred and awed; but it was néver humbled to this day. Its that of Prov. 3. 32. The froward in heart is an abomination to the Lord, but the upright, he that lies level, and bows to the Truth, are his delight. A fro∣ward man, that is, he that turns off from the Authority of the Truth: Is this thy temper? thy heart was never broken to dust to this day, but frampful and froward, know thou art an abomination to the Lord. If thou shouldst go to Heaven to dwel there, truly God would go out of Heaven, he would not dwell with thee.

Pharaoh is the pattern of all proud Hearts, he har∣dened himself in his wickedness against the Word of the Lord. But a broken and humble heart, either lies right, or will come right, it will come to that bent of the 〈◊〉〈◊〉 that is revealed: Hard things makes that which is 〈◊〉〈◊〉 soft to assimilate to them; easie and yielding things assi∣milate to whatever they close: so Water in a round Vessel 〈◊〉〈◊〉 that form, in a three square Vessel, takes that. 〈◊〉〈◊〉 〈◊〉〈◊〉.

〈◊〉〈◊〉, To teach us to delight in such, to desire* 1.7 the 〈◊〉〈◊〉 of such as are 〈◊〉〈◊〉 and humble men', to [ 2] dwel there where God dwels; seem their persons never so mean, their conditions never so base, their estates ne∣ver so low, themselves never so despitable, yet if they be men of broken Spirits, God is with them. Go into their Societies as men that resolve to go to the Court; for where the King is, the Court is; and where God is, Heaven is: the Lord hath two Thrones; the one of Glory in Heaven, where he is all in all to his; another here on Earth, an humble heart, where he doth all only of himself, and for himself. Therefore as they in Za∣chary, 8. last, Ten men shall lay hold on the skirt of a Jew, and they shall say, we will go with you, for we have 〈◊〉〈◊〉 God is with you. Much more here, for the

Lord is not only with humble hearts, but he dwels in them; we should therfore entertain such Servants into our Families, such Inhabitants into Plantations, and such Members into Congregations, for so you entertain God himself; Resolve as Ruth to Naomi, Entreat me not to forsake thee, for where thou 〈◊〉〈◊〉, I will live, thy people shall be my people, thy God my God, where thou diest I will die, and there will I be buried, and nothing but death shall part thee and me. Nay go further, ye blessed Spirits (say) death shall not part us, I will be broken-hearted with you, and humble with you, and God shall dwel in us, and we shal dwel with him in Hea∣ven for ever. Oh now ye are right, keep here, and be happy here for ever.

Exhortation, To perswade us all, and to prevail with* 1.8 us to take the right way to enjoy Gods presence, not only to seek for mercy, but seek it in Gods Order, not only to covet Gods presence, but in Gods 〈◊〉〈◊〉; la∣bor to be humble and broken-hearted Christians: then expect we may that the Lord will manifest the presence of his Grace and Spirit with us, and in us, but not else: Every man catcheth at Christ, and Mercy, and Com∣fort, but not in a right Method, and therefore they lose him, and their labor also. This is Gods order: First be humble and broken, and then he will revive your Spi∣rits with his presence, 2. Cor. 6. 19. Come out from a∣mong them, and touch no unclean thing; then I will re∣ceive you, and be a Father to you. In a word, strive to enter in at the straight Gate of Contrition and Humi∣liation, and then you will hit the right way to Christ and eternal Life.

The Tenth Book.

ACTS, 2. 37.

And when they heard this, they were pricked in their Hearts, and said unto them, Men and Brethren, what shall we do?

THere be two Things especially observable in that disposition of Heart, which the Lord requires and works in those he will draw to Christ, 〈◊〉〈◊〉, and Humiliation. The necessity of both these, we declared the last day, as that they were not only to be looked at for complement and conveniency, but such as are of necessity required, that the heart may be fitted for the impression of Faith, and by it for the entertainment of the Lord Christ; for if the sinner be so settled in secure Contentment of his own condition as that he thinks he need not change; or if he must, he is so confident of his own ability, that he can change himself, and out of himself, and out of his own strength relieve himself, he wil never go out to another for succor and supply. Contrition loosens a man from his sin, makes him see an absolute necessity to be ano∣ther man, or else he is a damned man. Humiliation loosens a man from himself, makes him see an utter in∣sufficiency in what he hath or doth, for to procure the least spiritual relief unto his soul; now the Coast is cleer, that Faith may come to us, and we by that be ena∣bled to come to Christ.

We are now to pursue these two according to the or∣der propounded. And first of the former, the Sum of which Work may thus be described:

Contrition is that Preparative Disposition of Heart, when by the sight of sin, and the punishment due to the same, the soul is brought to sound sorrow for it, and so brought to detest it, and to sequester it self from it.

The Description stands upon two Passages mainly.

• I. The Causes which bring in this Contrition.
• ...
  • 1. Sight of Sin.
  • 2. Sorrow for Sin.
• II. The Effects which nextly discover this, and where∣by it comes to be known.
• ...
  • 1. Detestation of Sin.
  • 2. Sequestration from sin.

And here I desire that still may be remembred which I mentioned and discovered before, That all these are things rather wrought upon us by the impression and motion of the Spirit, than performed by any inward principle, and habitual power of Grace received, and this the manner of the expressions in the words of the de∣scription plainly intimates; the soul brought to see his sins, brought to forrow for them, brought to detest them, and sequester it self from them: For the sinner would not look upon the loathsomness of his soul, and the filth of his sinful distempers, but the Lord laies it before him, and holds his apprehension to it, follows him with the remembrance of it, and forceth his thoughts to give attendance thereunto. Psal. 51. 3. My sin is e∣ver before me; which way soever he turns his thoughts, his sins stared him in the face, and were full in his view; they dwelt with him, and were dayly in his presence, that where ever he was, they were, he could not look off from them, look which way he would.

2. The sinner would shake off the sorrow that now seizeth upon him, and seems to overbear him like a migh∣ty stream, he labors to beat back the blow, and to make an escape from under the stroke of the Truth that stabs and wounds his heart, with the direful expression of Gods displeasure, and dreadfulness of the evil that doth attend him; but he can neither avoid it, nor remove it, neither keep himself from the wound, nor cure it, Psal. 40. Mine iniquities have taken hold upon me, that I cannot look up: a similitude taken from the Prey that flies from the Pursuer, though he would have fled from the terrors of the Almighty, wrested and rescued him∣self from under the attachment, yet they overtake him, and take such hold of him that he cannot escape: Psal. 38. 2. Thine Arrows stick fast in me, and thine hand presseth me sore; he would have plucked out the Ar∣rows of Gods indignation, but his skil and strength fai∣led him, he could not be eased, they could not be remo∣ved from him: until at length, the soul feeling the wrath of the Almighty, and seeing no way to avoid an everla∣sting separation from the Lord, if yet his sins be enter∣tained by him, being thus pressed by the power of that undeniable Truth, which laies open the loathsomness of his sin, and makes him feel the bitterness thereof, he is carried with detestation against it, and driven to make a sequestration from it. Of the fuller meaning of both these, when we shal come to the particular scanning of them, in their proper place.

For the ground of my following discourse I have ta∣ken the words of the Text, in which you have the grounds and hints of all the former Truths, not implyed only by way of collection, but expresly 〈◊〉〈◊〉 down, and professedly aimed at as evidently discovering the manner of Gods dealing herein.

The knowledg of their sins set down with the Causes* 1.9 thereof, when they heard these things. Hearing] not that every hearing, or bare hearing would serve the 〈◊〉〈◊〉,

for it's beyond question, that thousands do, and many there did hear those savory Truths seasonably dispensed by Peter, which were never either throughly convinced, nor had their hearts in any manner affected therewith; the meaning therefore must needs be this, When by their hearing they rightly discerned, and cleerly conceived those things, i. e. the nature of those sins, which Peter had discovered and charged so punctually upon them; Let all the House of Israel know assuredly that God hath made that Jesus whom ye have crucified both Lord and Christ. When they so heard that they yielded and assented fully to that which was 〈◊〉〈◊〉 peremptorily 〈◊〉〈◊〉 by the Apostle, then they were pricked to the heart.

We have then here the fight and knowledg of their sin, together with the Causes by which they came to at∣tain it, and those were here intimated in the words.

Their Conviction, in that they stood here indited and [ 1] accused by Peter, and condemned in their own Consci∣ences that they were the guilty persons, guilty of no less than the blood of the Lord Jesus the Son of God, and Savior of the World, who is now advanced at Gods right hand as Lord and King, and shall come in flaming fire as a Judg to condemn them for their bloody sins; who came in the flesh as a Redeemer to save them from their sins: But they rejected him and their own mercy and safety; and this saies the Apostle admits no oppo∣sition, no disputation at all, Let the House of Israel know assuredly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It's a Truth that stands as Mount Zion, that cannot be stirred: it is beyond all ca∣velling, questioning, doubting, 〈◊〉〈◊〉 all probability or 〈◊〉〈◊〉 to be other, a Truth not subject to any slipping or uncertainty; so the word signifies.

The particular application that the Apostle here u∣seth [ 2] of their special sins, he doth not hover in generals, shoot at rovers, but lets fly point blank in the faces of them; This Jesus whom ye have crucified. He names

not any other, blames not any other now, saies not 〈◊〉〈◊〉 was a wretch that betraied Christ, the Soldiers cruel and injurious that took him and bound him; Pilate 〈◊〉〈◊〉 fearful and unjust that condemned him, he will not now speak to men absent; but you are they that cru∣cified him, you that cried, let his 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 us, you shall have blood enough, plagues enough: this particu∣lar application sets hard, 〈◊〉〈◊〉 deep, they heard these their sins thus ripped up, and themselves arrested for them.

There is a serious 〈◊〉〈◊〉 and attention here also [ 3] implyed. The word is in the Participle Hearing, no∣ting a continued act; Hearing, bearing these sadly attending and pondering of them in their thoughts, they came then to be pierced. Thus we have the sight of their sins here laid open to us, together with the Causes thereof.

The second thing in this contrition, is sound and through [ 2] sorrow, and that is expressed in the next Phrase, they were pierced not in their eyes only, which made them weep, but in their hearts, which made them bleed in∣wardly with Godly sorrow.

Their detestation and sequestration appears in the last [ 3] words, Men and Brethren, what shall we do? we will do any thing, suffer any thing, command what you wil, enjoyn what you please, be it never so hard, we will en∣deavor it; never so cross to our hearts or comforts, we will bear it; better be any thing than be thus 〈◊〉〈◊〉, let's be in any condition, that once we might be freed from this sinful and accursed condition, in which we be.

We have taken liberty to lay out our Work with as much plainness and openness of order as we may; be∣cause we shall have occasion to mind you of the particu∣lars in our future proceeding, and how the several 〈◊〉〈◊〉 serve each others turn, in their place and order.

Before we come to the Particulars, one Point 〈◊〉〈◊〉 in the very entrance, which will be very serviceable to

make way for all the Truths following, and therefore we shall take in that at this time, that it may be as an. Harbenger to make room for all the rest. And it ari∣seth from a right consideration of the parties to whom 〈◊〉〈◊〉 here speaks, and with whom his word so prevai∣led, and took place. 〈◊〉〈◊〉 〈◊〉〈◊〉 36. verse he tels them, that same 〈◊〉〈◊〉 whom ye have crucisied. They were there∣fore such as had rejected, blasphemed, 〈◊〉〈◊〉 the Lord of Glory; those who in a bloody manner 〈◊〉〈◊〉 away the life of 〈◊〉〈◊〉, who came to take away their sins. Is it possible, is it credible, that ever mercy should be exten∣ded unto such? that ever good should be wrought in such? Yes, Lo here, When they heard this, they were pricked in their hearts. They whose hands were im∣brewed in the blood of Jesus, their hearts are now 〈◊〉〈◊〉 with Godly sorrow, and so made fit to receive Grace and Mercy.

Hence the Doctrine is,

Stubborn and bloody sinners; may be made broken∣hearted* 1.10 sinners: Bloody, hellish, abominable 〈◊〉〈◊〉 may yet obtain broken hearts; worse than these could hardly be conceived or imagined, and yet God makes work of these knotty way ward Spirits; It was said of him that betrayed Christ, it had been good for him that be had never been born. What shall we say of them that murdered our Savior? they are in the highest rank of the most wicked men that ever were born, yet even such as 〈◊〉〈◊〉, who also opposed the Word and Gospel of Grace, the Disciples and Apostles, the Preachers and Publishers of Grace, the Author and God of Grace; yet such as these have now their hearts broken, and in some measure prepared to be partakers thereof.

The Apostle speaks of the Gentiles, Rom. 1. 29. That they were full of all unrighteousness; there can hardly be added any thing to the largeness of the expression: No sin worse for the kind, more for the number, greater for the measure, for they had all unrighteousness, all

the kinds of evil, and all degrees in the largest extent they were full, and yet of such the Apostle professeth 1 Cor. 6. 9. when he had mentioned a heap of most loathsom and hideous abominations; Know ye not that no unrighteous person shall enter into the Kingdom of Heaven? Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, self-Pollu∣ters, Extortioners, Covetous persons, shall ever enter into the Kingdom of God: then verse 11. And such were some of you, but ye are washed, but ye are sancti∣fied, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. Some such as these were savingly brought home to God. Yea, when corruption becomes like an old cankered sore of long continuance, and the sinner incorrigible under all the choycest means that have been used, yet then the Lord works the Cure, Isay, 57. 18. I was angry with him for his evil lustings, and he went on in the frowardness of his own heart, ther is no help if the Disease grow worse for the dressing, the Prophet adds, I have seen his waies, I will heal him, and lead him, and restore comforts to him, and to those that mourn with him; as if he should say, Ah poor Creature, he cannot see himself nor me, yet I see him, and his way, he wounds himself, but I will heal him; he deludes himself, but I wil heal him; sink he must in his own sorrow, but I will succor him, and supply to him, Isay, 48. 4. I know thou art obstinate, and thy neck is an Iron sinew, and thy brow is Brass; and yet Verse 17. I am the Lord thy Redeemer that teach thee to profit, and leadest thee by the way thou shouldest go. The Lord bows an Iron sinew, and makes it bendable unto his will: The Lord makes snowy Saints of scarlet sinners ; scarlet we know is twice dyed in the Wool, and in the Web and Cloth, and therefore it is beyond all the skil and art of man to alter it. Yet though our Sins be such, bred in our Natures, committed in our Lives, and therefore beyond our reach 〈◊〉〈◊〉, and the power of

all means and performances we can take up to remove them, yet the Lord hath undertaken it, and he will do it. Isa. 1. 18.

There is a Threefold Argument to settle this Truth.

Taken from the largeness of his Mercy, which is as* 1.11 himself, Infinite; and therefore infinitely exceeds all [ 1] our wants, and can supply them, all our weaknesses and infirmities, and therefore can forgive them, and re∣move them as he will, as though they had never been. Isa. 55. 7. Let the wicked forsake his way, and the un∣righteous man his thoughts, and return unto the Lord, for he will abundantly pardon, and to our God, for he will have mercy. But the discouraged sinner might happily reply, It is Mercy that I have abused, and his pardons he hath tendered, yet I in the time of my folly have trampled under my feet, and therefore with what face could I beg mercy, or upon what ground could I think ever to receive it? He answers, For my thoughts are not your thoughts, nor your waies my waies; for as the Heavens are higher than the Earth, so are my thoughts than your thoughts: there is no pro∣portion, no comparison, the Earth is not of a valuable consideration to the Heavens, but like a Centre in the Circumference, it is as though it was not. So here, the thoughts of Gods Mercy to pardon thee, is so far beyond the evil of thy waies, and thoughts to condemn, that they are as though they were not: nay, though thou couldest not beleeve it, or think it, yet the Lord could and would do it. This is one of his names, He keeps mercy for thousands, Exod. 34. 7. he hath it in store for thou∣sands, and FORGIVES Iniquity, Transgression, and Sin, that is, all kinds and degrees of sin; and he must be thus, or else he were not God: For did our sins exceed his mercies, our weakness his strength; were Sa∣tan more malicious to tempt 〈◊〉〈◊〉, and powerful to over∣come 〈◊〉〈◊〉, than he was gracious to defend, and Almighty

to deliver, then were he not God if any thing were im∣possible to him, or had power above him; And hence the Lord delights to set forth the praise of his Mercy, and therefore when sin is most vile, and hainous, and hellish, then doth he express his compassion in a most glorious manner; it's the glory of the Physitian when the Dis∣ease is most deadly, then to do the Cure, Isa. 43. 24, 25. You have wearied 〈◊〉〈◊〉 with your iniquities, and made me to serve with your sins, behold I, even I am be that blotteth out thy transgressions for my name sake; q. d. None but a God of endless Mercy could do it, therefore behold it, acknowledg it, I will blot out your iniquities, and remember your sins no more. This is the dispute of the Apostle, Rom. 5. last, having said that our Justi∣fication, Reconciliation, and Life comes by Grace, he ads, why then serves the Law? he answers, That sin might abound, that sin might be encreased, and become more and more hainous, because against an express Law, but where sin abounded, grace abounded much more; the Lord gave (as it were) sin all advantages to do its utmost, and yet then Grace would abound so much the more in conquering and raigning over sin: And there∣fore it's certain, if all sins in the world (that against the Holy Ghost excepted) should meet in one Soul as Wa∣ters in the Sea, the Mercy of the Lord would abound much more, 〈◊〉〈◊〉 those sins did abound.

The Merits of our Savior Christ are of an 〈◊〉〈◊〉 sa∣tisfying* 1.12 vertue, and exceed the venom of the guilt of all [ 2] sins, Rom, 5. 18. So Paul constantly disputes, If by the offence of one sin entred unto 〈◊〉〈◊〉, much more by the death and obedience of our Savior Righte∣ousness entred unto eternal Life. And therefore it was that our Savior was pleased to receive our Nature even from the vilest of sinners, that he might shew himself a Savior from all sins, Matth. 1. Hence also his blood is called a fountain set open for Judah and Israel, to wash in, for sin, and for uncleanness, Zach. 13. 1. i. e. For

all kind of sinners, and all sorts of sins. So that were thy heart a Sink, a Sodom, a Hell of wickedness, if the wa∣ter of this Fountain might pass through and be applied, it would clense all. For our Savior 〈◊〉〈◊〉 the infinite wrath of his Father, which was due for our sins, more he needed not, nay should not. nay could not have suf∣fered, if he died for a thousand worlds of his Elect, if they had come from the Loyns of our first Parents. And I do beleeve there is vertue enough there to pardon the sin against the Holy Ghost if it were applied, but because it was committed against the work of the Spirit so directly, it is not just he should, and there is no other that will; for the Spirit works from the Father to the Son, and therefore last of all, so that they both have put forth their works before, and if therefore his be wron∣ged, he will not apply, and there is none else that can; if the Work of the Father be wronged, Christ may in∣tercede; if he be blasphemed, the Spirit may apply; but if he be despighted, there is none left that will or can.

Because the power of the 〈◊〉〈◊〉 is such that he can* 1.13 conquer and overcome all, which with his own Honor [ 3] he can attempt to remove (as all, but that which is com∣mitted immediately against his Operation) he wil and doth: this is the ground of overcoming which the Apo∣stle gives, 1 John, 4. 4. You have over come the world, because greater is he that is in you, than he that is in the world. That also which Paul propounds for the clen∣sing of the most loathsom puddles, 1 Cor. 6. 11. But ye are washed, but ye are sanctified in the Name of Jesus, and by the Spirit of our God; for that Spirit is above all unclean Spirits, and therefore when he will come and work upon the soul, and clense it from all its cor∣ruptions, Sin, and the World, and the Devil, and all give way, they cannot hinder his work.

So that if the Mercy of God be infinite, able to forgive all; the Merits of Christ of infinite Vertue, able to sa∣tisfie for all; and the Spirit of infinite power to con∣quer

all, then the worst of sinners may become broken hearted sinners, when the Lord will please to look upon them.

We have here matter of Admiration to see and stand* 1.14 amazed at the riches of Gods mercy and grace, which [ 1] succors the most desperate sinners, relieves at the hardest streights, saves even from the nethermost Hell. It's the Collection the Prophet makes from the ground for∣merly mentioned, Mich. 7. 18. Who is a God like un∣to thee, that par donest iniquity, and passest by the trans∣gression of the remnant of thine heritage, because mer∣cy pleaseth him. He intends pardon to such who have nothing that can purchase it, do nothing that can deserve it; nay practice nothing which is in any manner plea∣sing, which might perswade him to it; yea when he is displeased with all things but his own mercy, and indeed can be pleased with nothing else, when they dishonor his Name, wrong his Justice, reject his Commands, and grieve his Spirit, every thing provoketh him, yet because his mercy pleaseth him, therefore he doth good against evil, therefore he overcomes all their evil in goodness. Yea, When sinners out of their impeni∣tency, and malignant enmity of their Spirits, would de∣stroy themselves and his mercy also, and cast away his compassions; his mercy is pleased to honor it self, and to save them, who is a God like this God? and what mercy like this mercy? He is not like the Idols of the Heathens, even themselvs being witnesses, for the follow∣ers & favorites of Idol Gods, who 〈◊〉〈◊〉 upon them in time of prosperity, and devote themselves to their Worship, yet in the day of distresse, their Idols leave them in the lirch, and they are forced to look to the Lord for relief. Jer. 2. 27. In the time of their trouble they will say, A∣rise and save us. But the hope of Israel is not like them, when the Disease is most deadly, he then cures, the con∣dition of the sinner most desperate, he then delivers, out of the jaws of Satan and botom of Hell, he then rescues.

Its the Prerogative he takes to himself. Thy destru∣ction O Israel is of thy self, but in me is thy help. Hos. 13. 9. It's that praise which the Saints give as the pro∣per due of the Lord, Psal. 103. Praise the Lord O my soul, who forgiveth all thy sins, and healeth all thy dis∣eases; and Jonah leaves this Cure upon Record after he was landed by the 〈◊〉〈◊〉, Jonah 2. 6. Yet hast thou brought up my life from corruption O Lord my God; and verse 9. Salvation is of the Lord.

Here is a ground of Encouragement to sustain the* 1.15 hearts of such forlorn Creatures as are sunk down in des∣perate [ 2] discouragement, as past help and hope; to pro∣voke them yet to seek out for help and recovery, and to expect to receive it from the hand of the Lord. That Disease is not past Remedy which hath been cured: nor the Condition past hope that hath been recovered. As bad and vile as thou have been humbled and broken∣hearted, and why not thou saved? Turn but thy thoughts aside, and attend the Text, and trust thine own eyes; behold, look here upon the most loathsom Hell∣hounds that 〈◊〉〈◊〉 the Sun saw; or the Earth bore, listen and hear these hideous blasphemies, they belch out a∣gainst* 1.16 the Son of God, they cried, away with him, a∣way with him; not him, but Barrabas; they chuse a Murderer rather than a Savior: behold their butcherly hands imbrued in the blood of Jesus, some goaring his side, others nailing his feet, piercing his pure and holy hands; and that they might be bloody Creatures in∣deed, they do not only shed his blood, but they keep his blood upon Record for their Condemnation, say they, His Blood be upon us, and upon our Seed. That* 1.17 which they have done, and desired for their own ruine, is it not just but they should have it? dost not thou wonder that the Earth did not open and swallow them? that the Lord did not thunder from Heaven, and imme∣diately destroy them? or that he sent not Legions of Devils to drag those wretches souls out of their Bodies

to send them packing to the pit? And yet stay but a lit∣tle, and see what God hath done, in the midst of all this hellish wickedness, look a little further; they who took away the life of Christ, he is now taking away their 〈◊〉〈◊〉, and guilt from them; they crucified him, and he is now crucifying their cursed corruptions; they pierced his tender body to put an end to his daies, he is now piercing their souls with Godly sorrow to put an end to their sins and 〈◊〉〈◊〉. Come hither therefore all you poor de∣solate undone Creatures, You whose sins are written* 1.18 with a pen of Iron, and graven with the point of a Dia∣mond; they stand upon record in every coast and cor∣ner; you stout-hearted rebellious sinners, the Seats of the Place where you sit, the Stones in the Street where you walk, the Walls of the Houses where you dwel, the Decks of the Ships where you have sailed, and the Shoars where you have Landed, and the Wildernesses where you have travelled, they can bear witness against you of the contempt of Gods Truth, the neglect of his Ordinances, unprofitableness under all, you slight all Counsels and Admonitions, you are amongst the num∣ber of them that are laden with lusts, ever learning,* 1.19 but never coming to the knowledg of the Truth. So that the floods of iniquity seem to compass and overwhelm, and might force you to sink down in irrevocable discou∣ragement. I confess your condition is extreamly deso∣late and dangerous; yet it's possible, it may be; there is a peep-hole of hope it may be otherwise; and happy it is for you that there is yet a may be left, that God hath not sealed you up to condemnation, and turned the Tomb∣stone upon you. Look up a little, thou art yet alive, Oh therefore lay about thee while yet opportunity and possibility lasteth. Say, Lord, these sinful wretches that opposed thy Grace, so long resisted thy Ordinances, thy Servants, yea, crucified the Lord of Life, and yet their hearts are now wounded for their sins; Oh break my heart also, humble my soul also.

Yea, but I cannot think it; truly I dare not, I can∣not, I am ashamed to beg mercy who have so long abu∣sed it. Why mark what the Apostle saies, Ephes. 3. 20. God is able to do exceeding abundantly above all thou canst think or ask. All this while the presumptu∣ous secure sinner, he stands by and hears all this, and he blesseth himself in his lazy course, contents himself with this possibility, and here takes up his stand, but neglects to do any thing that may attain it.

Oh is it not pitty to cast such Dainties before Dogs, and Pearls before Swine? Did I say, it was possible? True, I said so indeed; but it's pity thou 〈◊〉〈◊〉 in the hearing of it, it's pity to speak such precious encourage∣ments to such poysonful and malignant spirits, that will pervert all to their own ruine. The word is past, and cannot be recalled, but take these Preservatives or Cor∣rosives rather to eat out that impudent corruption.

Know, though it be possible, yet it is not possible to [ 1] thee, nor any power thou hast, nor any means thou canst use, Matth. 19. 36. With man this is impossible.

Nay, know, That so long as thou continuest in that [ 2] careless, presumptuous, self-confidence, it is not possi∣ble that God should save thee, Heb. 3. 18. He hath said it, and sworn it, that they who rest in their carnal confidence, they shall never enter into his rest: and God will not, nay, cannot deny himself, and his Oath.

As it's possible God may, so it's possible he may not [ 3] break thy heart, and it's a great suspicion he will not, if thou so impudently abuse his Mercy, Patience, and long suffering, wherby he calls thee to repentance, and would melt thy rebellious heart, Rom. 2. 4. Thou after the hardness of thy heart which cannot repent, treasurest up to thy self wrath against the day of wrath. It's a shrewd suspicion if thou strivest long against his Spirit, and slightest the season, he will cease to strive with thee and take away the season, Luke, 19. 42. If thou hadst

known at least in this thy day the things belonging to thy peace, but now they are hid from thine eyes.

It will cost much labor and long time, before it be [ 4] done in an ordinary way: and therefore if thou art wise for thy soul omit no time, be faithful to do what thou canst, and yet fearful, because it's in Gods hand to do what He will. Therefore seek seasonably, trembling∣ly, and uncessantly unto the Lord to do this work for thee. It's not the dipping, but rubbing and soaking an old stayn that will fetch it out; thou must soak and steep thy soul with godly sorrow. It's not Salving, but long tenting an old sore that will do the Cure. It may be it will make you go crying to your grave, and well if you get to heaven so at last.

This shews the 〈◊〉〈◊〉 nature and the inconceivable* 1.20 haynousness of the sin of dispaire, which rusheth the [ 3] sinner upon irrecoverable ruine, and would seem to o∣vercome the mercy of God, wherein he overcomes him∣self, laies a mans present comforts and future hopes wast at once, beyond the reach of any relief or recovery, puts the soul beyond the sight and expectation of any succour and supply that might support it in the least measure. That look as when the Ship runs a ground, or splits up∣on a Rock neer shore, or within the sight of land, there is yet a possibility, that some help may come from the Coast to them, or they at least may be wafted to land, and so swim out; but when the Vessel is now carried in∣to the main Ocean, that it should then founder in the waves, or be overwhelmed in the midst of the Sea, they are wholly without sight of land, or least hope of any relief, there is no eye to 〈◊〉〈◊〉 them in their misery, and therefore none to pitty them, nor any hand to help them, or any means within the ken of Providence for them to conceive they might expect deliverance; So it is with this in Comparison of al other sins (the unpardo∣able one excepted) what ever other 〈◊〉〈◊〉 surprise the soul, what ever the nature, or number, or haynous∣ness

be, hightened with all circumstances that may at∣tend, as long as the soul can look out to the infinitness of Gods Mercy and free Grace, the invaluable efficacy and vertue of the Merits of the Lord Christ, his death and obedience, a man is within sight of Land, when the Ship is split he may swim to shore. Look unto me all ye ends of the Earth, and be ye saved, saies the Lord, Isa. 45. 22. there is yet hope in Israel touching this thing; for it is a true saying, and worthy of all accepta∣tion, That Christ came to save sinners, whereof I am chief, saies Paul, 1 Tim. 1. 16. And as the Heaven is high above the Earth, so are the thoughts of God above our thoughts, Isa. 55. But this sin of despair sinks a mans heart and comforts as a stone flung into the midst of the Sea, carries a man beyond the ken and compass of the boundless favor and compassions of the Lord. To go no further than the Doctrine delivered, the maligni∣ty of this evil herein discovers it self, as that which brings the greatest dishonor to God, and irrecoverable danger to the soul.

It's deeply injurious and dishonorable to the Al∣mighty, [ 1] it sins against more of God, and tramples the riches of his Graces and tender Mercies under the feet of contempt, and counts the Covenant of life and Salvation in the Gospel, not only a common thing, but a vain thing; it 〈◊〉〈◊〉 Gods Truth and Faithfulness, and his enlarged Favors into his face with scorn, as unable to help, and un∣worthy to be attended. And when all the glorious At∣tributes and Excellencies of God have met together in contriving and accomplishing the Salvation of a sinner, in despight of all the power of Hell and darkness; this dasheth and blurreth all with the highest disdain, and contumelious indignity that may be. There was an in∣finite power, wisdom, and goodness put forth in making a World of nothing, adorned and enriched with such beauty and goodness, which each man may see in the frame thereof: but in the plotting and performing the

great Work of Redemption, there was wisdom beyond all the wisdom in the Work of the Creation; power be∣yond and above all that power; God said, let there be a World, and it was so: but saying will not serve the turn here, it must be the sending of his own Son, the death and suffering of Jesus Christ, it must cost him his life before lost man could be restored to life again; here was Mercy above all the former Bounty and Goodness; that goodness then vouchsafed continued not with man, nor he in it; but this is everlasting mercy, which doth not only put us into the possession of Grace and Glory, but keeps us there in despight of all the power and policy of Devils, all the treachery and weakness of our own hearts; despair casts the Crown of all his Power, and Wisdom, Truth, and Faithfulness down unto the dust, and proclaims to all the world, in our apprehension, our weakness is beyond his power, it cannot support us, our folly too hard for his wisdom, it cannot lead and enligh∣ten our minds, our misery and sins surpasseth the vertue of his mercy, it cannot help and relieve us.

This is the reason why the Lord cannot endure the least appearance of these desperate pangs, as deeply inju∣rious to the Honor of his Name, and that in the greatest Excellency, Isa. 40. 27. Why saiest thou O Jacob, and speakest thou O Israel, my way is hid from the Lord, and my Judgment is passed over of my God? Let no more such words be heard, the Lord cannot endure to hear you speak so, or to have you think so; you cast the most vile unsufferable indignity upon the Lord that may be. You drooping discouraged hearts, you think it is the loathsomness of your own sins, the vileness and un∣worthiness of your own persons that you look at in all those dreadful complaints you make. Is there water e∣nough in the Sea to clense this sink of hellish rebellions in this wretched Nature? Can such loathsom abomina∣tions of so deep a dye, of so long continuance, committed against so much Light, Grace, committed against know∣ledg

and Conscience, against patience and goodness, and that multiplied from day to day, Can these be pardones? Mercy should be accessary to its own dishonor if it should shew mercy to such a wretch which hath so abu∣sed it. Know assuredly, you speak against the Lord al this while, while you would seem to speak against your own wretched distempers; so the Psalmist Psal. 78. 19. Yea (they not only sinned more, and provoked God, as in the former verses, but) they spake against God, saying, Can God prepare a Table in the Wil∣derness? You blaspheme and speak against his Power, which is not able to work it; against his Wisdom, which cannot contrive it; against his Mercy, which is not willing, or not able to succor you: It was the grea∣test sin that ever Cain committed, when he said his sin was greater than could be forgiven, Gen. 4. Then thy heart is more sinful than God can be merciful, Satan more able to damn thee than God is able to save thee; then God is no God, and Christ is no Christ, and the Spirit no Comforter; yea, this is to make the Devil, which is the worst of all Creatures, and Sin which is no Creature, but weakness, and worse than the Devil himself, to be a∣bove God, and the Lord Jesus, and the blessed Spirit of Grace; worse than which blasphemy, Hell it self can hardly afford any. Hear therefore and fear, and for e∣ver abhor that such thoughts should once come into your minds, such words proceed out of your mouths.

As it's dishonorable to God, so it's dangerous, yea, [ 2] deadly to the soul: It not only crosseth a mans present comfort, darkens our evidence, sence, and assurance of Gods Favor; but utterly cuts off all possibility from the soul for ever expecting the least drop of refreshing, or smile of Gods Face. For hope in the Heart is the last sprong or sucker in the root of the Tree, whereby it lives and stands. Though the soul see nothing, feel nothing, have nothing, yet Hope saies 〈◊〉〈◊〉 may be otherwise, this proud heart may be abased, this sturdy heart may he

forced to stoop, this unbeleeving heart though it hath had, and abused, and slighted, and been unprofitable un∣der so many means, and after so many prayers, promi∣ses, resolutions, continues still, yet it may be otherwise saies Hope; this holds up the head from sinking, the heart from failing: But despair takes away this, you have tried, used the means, expected help, but you see it comes to nothing, nay, there is no hope it will ever be, set your heart at rest, it will never be. This stops all the [ 1] passages, that there is no hope for any good or comfort to accrue to the soul. This is the Instrument of death, whereby the Enemy at once makes an end of the very life of our comfort: The hope of Salvation is made the Helmet of a Christian; so the Apostle, 1 Thes. 5. 8. Put on the Breast-plate of Faith and Love, and for an Helmet the Hope of Salvation. Well-grounded evidence and assurance of Gods Love in Christ, is as it were the head, and the highest top of a Christians com∣fort, hope is the Helmet; for when our sence and fee∣ling, experiences and performances, yea our hearts fail, in regard of any present sweet, or refreshing we have, yet hope saies, it may be it will be better hereafter, and this holds the aking head of a Christian: The Devil who ever fights at the head, labors to shake our assurance and comfort, and if he can dash a mans hopes by despair, he kils him dead in the head, there is no help nor recovery to be looked for; know this, and be wary and wise for after times.

2. As it dams up the way, and stops the passage, that [ 2] there is no possibility of any good to come, so it deads all a mans endeavors, takes off the edg of a mans abilities, puts all out of joynt and off the hooks, that there is no striving after a good when there is no hope to attain it. All men that are carried by counsel (if not fools or mad-men) they ever have an end in their eye, at which they look, and for which they labor; this is the white they shoot at, the price they run for, for this they devise

and contrive means, and use what they have attained, im∣prove what they take in hand, in hope the end they have attended, may be brought about. Now where there is no hope (which 〈◊〉〈◊〉 casts off) there is no good to be expected, therefore no possibility to attain our end, therefore no reason to attend our labor in that behalf. Why should I se k (saies the despairing man) when I have no hope to find? Why should I spend my labor in praying, hearing, reading, improving any Ordinance, when there is no possibility I should speed, that ever God should help, or hear, or bless? as good sit still, as rise and fall. So Cain when he had laid that desperate conclusion, My sin is greater than can be forgiven, he flies into the Land of Nod, drowns himself in sensual delights, but forsakes the Lord. The Hope of Good is the Load-stone of a mans labor, it carries on our course with speed and resolution: So they in Jonah, 3. 9. Who can tell if God will turn and repent, and turn a∣way from his fierce anger, that we perish not? There∣fore do these two things:

Let not Satan make conclusions from our weaknesses, [ 1] nor do thou listen to them, nor beleeve them if he should make them. We should be wary not to suffer our selves to be deluded by his false collections. Thy Con∣science saies thy corruptions are strong and many, and of long continuance; therefore there is no hopes saies Satan; Temptations are violent and subtil saies thy experience, thou feelest them so, therefore there is no expectation of relief or abatement, saies Satan; the in∣ference is unreasonable, and grosly false, the sins of Ma∣nassah, Paul; these Converts in the Text were such, and yet such received the work of Grace and Mercy also, therefore listen not to him who is the father of lyes.

Look not to the power of means we do enjoy, the [ 2] abilities we have, the performances we take up, for we shall find them all broken staves, and bruised 〈◊〉〈◊〉, they will not only break under us, but pierce us 〈◊〉〈◊〉;

they will fail us and our hearts also, there is no suffici∣ency for our succors, and therefore no sound ground of Hope. But we should keep our eye constantly and con∣tinually upon the sufficiency of Gods saving health, and incomprehensible power, Who is able to do abundantly above all that we can ask or think, Eph. 3. 20.

Do you not see saies the Enemy, the means do not work, your prayers do not profit, the abilities you have, and the endeavors you take up, serve rather to encrease your sin than to help you, they nor you are able to sub∣due the least sin, to gain the least assurance, not able to procure the least peace: True, be it so, Yet God is able. Thus our Savior to his Disciples dismayed with the dif∣ficulty of the work, Lord say they, who then can be sa∣ved? he answers, With man it is impossible, but not with God, for with God all things are possible, Matth. 19. 26. It's not possible saies Satan, so many waies have been tryed, so many means used, and yet all is in vain; Ay but saies Christ, though with man and means it is impossible, yet with God it is possible. Psal. 73. 26. My 〈◊〉〈◊〉 fails, and my heart fails, but God is the strength of my heart, and my portion for ever. So much for that Point.

We are come now to enquire the Particulars expres∣sed in the Description, and here also presented to our view. And first touching the sight of sin, whereby the sinner is made rightly apprehensive of his own corrup∣tion, and his condition by reason thereof. The Point thence is this:

There must be a true sight of sin, before the heart can* 1.21 be truly broken for it. A right apprehension goes before through Contrition; The Judgment must be rightly en∣lightened to see the nature of our sins before the heart can be pierced with that sence and sorrow that is meet. This is Gods way which he takes, in whose hand it is on∣ly to do this work, Job, 36. 8. to 11. When sinners come to be bound in fetters, and holden in cords of affli∣ction,

then he sheweth them their work, and their trans∣gressions wherein they have exceeded; and then bows their ear to Discipline, and commands them to turn from iniquity. So repenting Ephraim prosesseth it was the course the Lord took with him; After I was instru∣cted I repented, Jer. 31. 19. That which the eye sees not the heart rues not, that which is not apprehended by the understanding, is not affected by the will; so in 1 Cor. 14. 24, 25. when 〈◊〉〈◊〉 word comes home in power and plainness, so that the thoughts of his heart come to be discovered, he falls down, and saies, God is in you of a Truth. The want of this was the reason why the Wo∣man of Samaria manifested such sawcy impudency, and peremptory boldness, in her conference with our Savior, though she could not be ignorant that those abominable loose haunts of hers would call to Heaven for revenge; but when our Savior laid his hand upon the sore, and let the light shine in her face, and points at the vileness of her practice, Thou hast had five Husbands, but he whom thou now hast, is not thy Husband; she then becomes sensible of his soveraign wisdom, and her own wretchedness, John, 4. 18, 19, 20. So it was with Paul, when the Lord met him going to Damascus per∣secuting the Saints; he saw not the sinfulness of his course, and therefore was senceless of it. Saul, Saul (saies Christ) why persecutest thou me? Then he an∣swers, Who art thou Lord? Jesus said, I am Jesus whom thou persecutest, it is hard for thee to kick a∣gainst the pricks: when he understood the evil of his way, then he stood trembling and astonished, saying, Lord, what wilt thou have me to do? Acts, 9. 5, 6. Be∣fore the Corinthians were made conscious of their own carelesness, neither pitying the soul of the incestuous Corinthian, nor yet seeking to reform his sin, they glo∣ried over him, and prided themselves in their own con∣ceited excellency; but when the Apostle had discove∣red their miscarriage and failings, what sorrow and care

did it work in them, and what serious endeavor to re∣form the guilty party. The Doctrine is true, we shall endeavor to make it plain, and therefore we shall open several particulars, the right conceiving whereof will be as a key to unlock the Treasury of this Truth, that each man may take what will serve his turn.

Enquire therefore we will

By what means, and after what manner God works [ 1] this sight of Sin.

How far the sinner may be said to be active in it. [ 2]

Wherein this true sight and apprehension properly [ 3] consists, and so discovers it self.

The Reason of this Truth, and the Lords Order in [ 4] this proceeding.

And then we shall make Application of it.

By what means, or after what manner the Lord* 1.22 works this sight of Sin.

To which I shall Answer in four Conclusions: Or [ 1] the Answer unto which Inquiry, will be expressed in four Particulars.

The Righteous Law of God, as it is the Rule of our* 1.23 Lives, so it is the Discoverer of our Sins, and swervings [ 1] therefrom; and by the light thereof, together with that little light of common Principles, of Piety and Love left upon our Consciences, we come to have our corruption made known to us, Rom. 3. 20. By the Law is the knowledg of sin; insomuch that Paul, a learned Phari∣see, one that profited in the Jews Religion more than his equals; he was yet at a loss in discerning and judging of the turnings and distempers of his heart, before he takes the light and lamp of the Law. So himself professeth, Rom. 7. 7. I had not known that lust had been a sin, those first stirrings of the Body of death, and secret lin∣grings and inclinations to that which is cross to the wil of God, though there be no consent given to them, no de∣light taken in them, but that the Law said, thou shalt not lust, the Sentence of the Law set down his Judg∣ment,

and therefore the Apostle James compares it to a perfect and curious Looking-glass, wherein each man may see the least blemishes or motes, if he will present himself before it, James 1. 25. But whoso looketh into the perfect Law of Liberty, and continueth therein, will lay his mind, and heart, and life level to the Law of God, and hold his heart and apprehensions to the righ∣teous Judgment, and Sentence thereof, it will plainly discover the smallest imperfections, the least stirrings of the most hidden distempers that arise; so Rom. 2. 14. the Heathens with the twi-light or Star-light of the re∣mainders of the Law written in their heart past Sen∣tence against themselves, touching the sinfulness of their course.

But this is not all, nor yet enough, to make us to at∣tain [ 2] a right sight of our Sins, unless the Lord put a new Light into our minds, within, as we have the Light of the Law, and Counsel of God shining without unto us; otherwise the Law may be, and wil be a clasped Book, and a dead Letter; we shall see little in it, or receive lit∣tle from it. So Paul, Rom. 7. 9. I was alive without the Law once, but when the Commandement came, sin revived. Without the Law, how could that be, since he was an Hebrew of the Hebrews, of the Tribe of Ben∣jamin, trained up at the feet of Gamaliel? a Doctor of the Law, prosessed it, and practised it, according to the most exact Sect of the Pharisees, as he speaks? But the meaning is, that he was without the power of it, and the spiritual life, and lively efficacy of the Law. It was a dead and a killing Letter. Look what the sence of the words, or some evidence of Reason or Arguments could hold out to a Natural Understanding; the bark, and shell, and outside of such directions, he took and enter∣tained. But the Spiritualness of the Law, For the Law is Spiritual, saies Paul, and that spiritual and lively power of Conviction and Direction, it puts forth upon the souls of the Saints, who are subject to it, and

therefore indeed receive the work of it. This Paul once in the time of his unregeneracy was destitute of, and then he was alive; that is, in his own overweening, and self-deluded conceit, he concluded himself to be a living Christian, to have the power and truth of Grace, and to live the life of it. So that it's possible, nay it's ordina∣ry, and nothing more usual, than for men to be without the Law, when they have the Law; to be without the Life of it, while they have the Letter of it; to be with∣out the Law as a Soveraign Rule to their Lives, while they take upon them the profession of it; to be with∣out the Spiritualness of the Law, and so to miss the end of it that is closing with God, as our last end, and chief good, which is the sap, the pith and substance of the Law, though they have the appearance of the practice of it, (And if they miss the end of the Law at which it aims, and unto which it tends, they must needs fall short of the Wisdom and Counsel, and Spiritual efficacy of the Law, which should direct them) So in 2 Chron. 19. 3. Now for a long time, Israel had been without the true God; that is, his true Worship that would bring them to him; and that is the meaning of that Phrase, Ephes. 2. 12. Without God in the World; that is, without the true Worship of God: so that they who want the true Worship of God, are without God. So they who have the manner of the true Worship, and want both Spirit and Truth, in which God will be worshiped, they have the Appearance, but want the Spirit and Truth of the true manner they have. So of the rest. Thus it is with thousands in the Church, which hear, and know, and have the Letter of the Law, and yet are indeed without the Power and Spirit; and therefore they neither see the evil of their sins by it, nor yet re∣ceive any spiritual Direction from it, nor indeed know any such thing; and therefore though their carriages are somwhat reformed, yet their inward corruptions are not

observed, at least not reformed, or they made sensible of them: As it is with a pur-blind man, he may see things of a greater bulk, as a great Print, or the like; but the smallest Print, or the least pricks, he perceives not: So it is with a pur-blind Christian who cannot see afar off, 2 Pet. 1. 9. If there be some loathsom and gross sins discovered, he can see them; but to see the stirrings of sin in his Nature, and the secret inclinations of his soul to sin, and the base aims and ends that are up and down in his heart in the performance of holy Duties, to see the smallest Print of the Law discovering secret and spiritu∣al wickedness in the Heart, that a man that hath no more than Nature cannot see. And therefore (for we come to the Point) the Spirit of Bondage is requi∣red which may let in the light of the Law into the mind, and set on the power of it mightily upon the consciences of sinners, and so dazle their Eyes, and daunt their hearts with the dreadfulness of their sins, Rom. 8. 15. You have not received the spirit of Bondage again to fear: as who should say, it's a gift, and it must be received, or else we shall not by all that we can do, attain the bondage and thraldom of that base condition in which we are (whereof more afterward in Conviction.) The Law is a Hammer, but it will not break the Flint unless the hand óf the Spirit take it and use it; a Hammer in the hand of a Child will not move the stones; so the Law in the hand of a man or Minister, it is as a Rod to whip us unto Christ; but unless the Spirit take it into his hand, we shall never feel the blow or smart, and so be forced to go: Hence that Phrase, John, 16. 8, 9. I will send the Spirit, and he shall convince, it's his Prerogative; he is appointed, by him it's only performed.

The two former may agree to a false-hearted Hypo∣crite, [ 3] he may have a lighter stroke of the Spirit of Bon∣dage, and the Law may convince him, and his own heart condemn him, and he may go away in dreadful horror for his sins, and yet it doth not remove the Rule of Igno∣rance,

and darkness out of the mind, but the Saints of God have the two former and they have this further, viz. such a through stroak of the spirit of bondage as takes away the rule of darkness and removes the Sover∣aignity and Authority of it from the mind this I take to be the meaning of that phrase, Acts. 26. 18. to turn them from darkness to Light. When the Lord wil work throughly, he wil not onely scatter the sogs and disperse the grossest of the dimness and darkness of a mans mind, and leave the soul under the power of it for all that. The hypocrite may be dazled and astoni∣shed by the light of the truth breaking upon him, but yet his understanding is under the power of darkness, but the Saints of God are turned from it, that is their understandings are delivered from under the power of that darkness that was in them before. Conceive it thus, when the night comes darkness overspreads the face of the Earth, and though there be Moon-light, or some flash of Lightning sometimes, that may something take off the grossness and blackness of darkness but yet it is dark stil, the Moon-light or Starre-light doth not remove the rule of darkness: but when the Sun ariseth in the East we say it is day break, and you shal see ap∣parently when light comes with a Command of the Sun, it scatters the darkness that was in the ayr, it removes the rule of it, and it rules there it self; So it is with the spirit of bondage, when he comes to an hypocrite he enlightens him with Star-light or Moon-light as it were, so that the grossness of darkness and blindness is scatter∣ed, that now a terrified hypocrit sees his sins, and is able to Discourse of sin and of the Law of God and to Dis∣cover it to others, and yet it is but Moonshine it makes not day, the root and rule of Darkness is there stil, which stops and hinders the entercourse of the dispensati∣ons of God unto the soul. But now in a Godly man whose understanding is turned from darkness to light, when the truth and light of it hath by the spirit of bondage

been 〈◊〉〈◊〉 on upon the mind and Conscience, you shal see day breaking as it were, he then sees himself and his sin and he sees God and Christ, as the sun of righte∣ousness shining gloriously in his Eyes dazling of him with such a light as he never saw nor knew before, so in Acts. 9. the scales of ignorance and blindness fell from the Eyes of his mind and he was turned from the power of darkness, and that light which was let in to his under∣standing could never be overcomē again by al the dark∣ness inthe world.

4 When the spirit of God hath let in this light of the law in the specification of it, as it belongs unto the Saints, and so hath turned the understanding from darkness, he leaves a sett upon the understanding God∣ward, that its ready, its that way-ward, to receive any truth that comes in the impression of it; and this is the turn of the understanding to light, it was before turned from God, and sett hell-ward, sin-ward under the 〈◊〉〈◊〉 of darkness and acted therby, wholly to bestow it self upon the creature in the room of God; As when Adam sinned the whol man was turned from God to the creature and sin, so now in Conversion, the whol man is turned from sin and the creature to God again, and therfore the understanding from darkness to light. And Hence it is that a poor ignorant creature that hath come many years to the Congregation, and hath learned nothing he understands nothing, remembers nothing, or if out, of the strength of memory he remember some∣thing yet he knows no more the thing than a Parrat. But when God hath once turned him, and left this sett upon his understanding, and the day is broken as it were and the rule of darkness removed, & a new light set up there now he never comes but he takes somthing, he can un∣derstand it, and remember it, there is no subject but he will get somthing of it, because his understanding is heaven-ward. I have known some by experience, that though they have been wise and wittie enough for

outward things, yet so senceless and sottish in the things of God, that they could sit and hear a Sermon of an hour long, of those very sins they have been guilty, and yet it hath been to them as though it had never been, yet af∣terward they have professed it, that at such a time, the light of the word broke in upon my soul, and after that I never heard the Minister preach but I received som∣thing, and my heart did close with more than I could bear away, but I could understand then, and remem∣ber also, ever after that time, This is palpably true in cases of Conscience; I wil issue this point thus 2 Pet. 2. 9. who hath called you out of darkness to his mer∣vailous light, the soul now begins to wonder and to be amazed, at the vileness of sin, at the frame of his heart, at the patience of God that hath suffered him so long, and he marvails with himself where he hath been, and what he hath been doing all his dayes he is in ano∣ther world (as it were) and if ever you have had this work of the spirit calling and turning of you from darkness to light it wil 〈◊〉〈◊〉 you a wondering, you will see, sin and your self and grace and Christ and the Or∣dinances and all after another fashion than ever you saw them before.

How far the sinner may be said to be active in this* 1.24 sight of sin.

The answer to this may be expressed in severall par∣ticulars that that way of God and the work of his spirit may more distinctly be discovered.

There is a weakness, impotencie and insufficiencie in the understanding to reach this right discovery of sin, for [ 1] however there remaynes so much glimmering in the twilight of Natural reason, and so much sensibleness in the stupid benummedness of the corrupt conscience of acarnal man, that it can both see and sensibly check for some grosser evil, or some such sins, or venom of sin, as crosseth his own peace and Comfort, or those ends which he sets up as the chiefest good at which he aymes

but to search into the entrales of sin, and discern the spiritual composition of the accursed nature therof, he can in no wise attayn this by all the labor and light he hath, 2. Pet. 1. 9. He that lacketh these things (that is these heavenly graces whereof the chief were faith and heavenly knowledg mentioned before) he is blind and cannot see afarr of, he may (like a pur∣blind-man) give guess, or have a confused conceiving of things, after a dym and dazling fashion, if the things be neer, as the man in the gospel saw men walking like Trees, but there be secrets in sin, depths in the dis∣stempers of mens hearts, which are far removed from outward appearance and ordinary apprehension, these he cannot perceive.

As it is in natural things and the several actions which issue from them, each man is able to hear the sound of a mans words, to discern the sence and reason of them, and wil easily grant from the received principles of rea∣son that they come from a man, and evidence undeniab∣ly that there is a reasonable soul there, which is and must needs be the cause thereof, because they are pro∣perties that appertain to creatures of that kind alone, and argue a life of the highest excellency, nor Trees nor beasts can do so, Its beyond their kind and the bounds of their ability; But what this reasonable soul is in the constitution and composition therof, this is further removed from our sence, and so from our appre∣hension, and it wil excercise the most sharp and ablest understanding, and that furnished with Learning and reading to apprehend or discover, so it is in sin; when we hear the falsness of mens language, when they speak thay care not how, to cover their own shame or deny that which might bring danger to them, when we see the cruelty and fiercness of their carriage in stealing or killing, each man out of ordinary principles will condemn those, these be as it were the words and hands of sin; Ah but the spirituall pride and soveraignty of

will, which lifts up it self above the law and will of God justles his holiness and holy command to the wall, this is the inward soul of sin; thousands which condemn the former have and harbour and maintayn these to their dying day; they never saw the evil of them. How the sound of their actions strik outwardly they hear and observe but how the wheels of their mind and wil go in∣wardly and swerve al the day long and all their lives long in the whol inward frame of the whol man, they be as far to seek as though there were no such thing. The Conscience checks and the worst of men see the loath∣somness of the evil, if he should stab and take away the Life of a man, but every Blasphemer stabs the Lord and yet his Conscience doth not so check him there, be∣cause he sees the grossness of the one its near but the spi∣ritualness of the other he doth not see, it is a far off.

To stick in the medium and fall short of the object is feebleness; That is the proper intendment of the Apostle when he layes open the seebleness of the wisdom of the most Eminent heathen Rom. 1. 21. they knew God but did not glorify him as God but became vayn in their dis∣course i. e. they fell short of their end, of God whom they pretended to worship, they missed of him; that was their vanitie, and they worshipped the creature in the room of God. And hence the Prophet expresseth the practice of such as those who be wholly misguided in their course by reason of their mistakes Isay. 5. 20. They call evil good and good evil, they put darkness for light and bitter for sweet, and therfore it is they are so easily cousened by Satan and do so easily cousen themselves; And upon this ground it is, though they in Acts. 17. 23. worshipped an unknown God and Paul would have taught them the true God whom they ignorantly worshipped, they would follow their own fancies and worship Gods of their own making; but the true God blessed for ever they might have heard of him and been instructed concerning him, his being and

Worship; they would not own nor entertain the Apo∣stles Counsel in that behalf, nay, verse 32. they mocked him when he spake to them of 〈◊〉〈◊〉 things.

There is an incapability in our minds to receive this [ 2] spiritual light by which we might be enabled to come to the right discovery of our Corruptions, John 1. 5. The Light shined in darkness and the darkness Comprehen∣ded it not. This is the Condition of every man by Na∣ture, So the Apostle, ye were darkness, Eph. 5. 8. Now one opposite will oppose and resist another, but will not, nay cannot entertain another, and hence the Apostle gives that to be the ground of that resistance against the truth 2 Tim. 3. 8. They are men of corrupt minds, therefore they resist the truth as Jannes & Jambres did. As it is in Nature when any sense hath lost his right tem∣per and wholsome Constitution, it is not possible to put forth its operation, with any right discerning or disco∣very of that which comes to it, the tast is corrupt, the tongue tainted and over-grown with some Canker, it cannot tast nor relish things aright, when the right con∣stitution of the Eye is altered by a blow or any putrefy∣ing Wen that Breeds there, 〈◊〉〈◊〉 will perceive nothing, nay it cannot; So here. When the Eye of the understan∣ding hath lost his primitive 〈◊〉〈◊〉, and becomes stayned and polluted with putrefying sensual delusions it comes to be Reprobate touching the Doctrin of faith, or that which ought to be beleeved, not able to relish the truth in a right manner; And this their practice gives evidence of beyond all doubt, the revelation of the truth, which is in way of discovery of corruption, and that which would touch them to the quick, they are not able nor willing in truth without offence to hear. But the power of it to be pressed and persued they are not able to bear, but there is present mutiny in their thoughts and apprehensions, I say, not able to hear with quietness the truths which be of a discovering Nature; when our Saviour told them there must be more than an outward

formal Communicating with him, as the Fathers did eat Manna and are dead, but they that would live by him must eat his flesh and drink his Blood, they returned, this is a hard saying, who can bear it? John 6. 60. and John, 3. 20. He that doth evil cometh not 〈◊〉〈◊〉 the light, lest his deeds should be reproved; yea, this is the reason they 〈◊〉〈◊〉 darkness rather than light, because it suits best with the darkness of their minds; and as the very manifestation is tedious to hear, so the power of it, if pressed and set on, they are not able to bear; that's the scope of the Parable, Matth. 21. 34. when the Mes∣sengers were sent to require fruit, that is, Holiness, they beat some, and stoned others, and others they abused, Acts 7. 51. when 〈◊〉〈◊〉 brought the Candle home to their Bed-side, and would discover the roots of their corrupt carriages to the Consciences of them all, Ye stiff-necked and hard-hearted, ye have ever resisted the spirit of the Lord; their hearts burst with anger, they cast him out and stoned him. And indeed hither the Apostle calls us to look as to the Magazine of all mis∣chief, the Armory and Ammunition House, whence all the distempers and affections of the heart are furnished out to their sinful practices, as so many enterprizes they take in hand, Eph. 4. 18. they are strangers to the life of God, it is because they walk in the vanity of their minds. So again in Collos. 1. 21. They were alienated from God, and bent upon evil practices; and he ads the root and reason of all, they were Enemies to God in their minds, in their apprehensions, or the largest reach of the best reason they had. and in this the Apostle makes the Fort-royal in which Satan places and plants all the choycest of his Artillery, 2 Cor. 10. 4. there are in the mind of a Natural man, strong holds of imaginations, which exalt themselves against the knowledg of God.

The Lord Christ 〈◊〉〈◊〉 the understanding to bear [ 3] that Almighty stroak of his Spirit, whereby he destroies the soveraign power of carnal reason, and 〈◊〉〈◊〉 it to receive

the prevailing impression of his spiritual light, which searcheth the secrets of sin in the soul. The Con∣clusion intimates a double work of the Spirit. 1. It de∣stroies the soveraignty of carnal Reason. 2. It leaves in the room of that an impression of spiritual light; and in both these the understanding is meerly passive, for so it's added, it's forced to bear the one, it's fitted to receive the other.

It destroyes the over swaying Authority of Carnal [ 1] Reason; It was Satans Policy to turn the Understan∣ding from the Lord, and attendance to the truth; 〈◊〉〈◊〉. 3. Hath God said ye shall not eat? Oh question it not, fear it not, Ye shall be as Gods; and so she turning aside, and perverting the eye of reason to listen to the delusion sug∣gested, her light was dimmed, and she justly over-born with the force of the falshood presented, because she took off her mind from eyeing of the command, and tur∣ned it to attend the strength of that delusion, and was so acted by it, she conceived, though falsly, that it was good to get knowledg, when the tasting that fruit was the only means to lose all the knowledg she had; and from the abuse of her own mutability, her mind becomes perverted from light to darkness, from the way of truth which God had found out, unto the by-path found out of her own finding. Now the Lord Christ who comes to destroy and undo the works of the Devil, he begins where Satan ended, he turns from darkness, he takes down the Supremacy of that carnal Reason, by the which all the Sons of Adam in their natural and corrupt condition are constantly both ruled and carried in their whol course; and that's the Reason of the Apostles coupling those two together, Eph. 2. 3. speaking of the Conversation of the ungodly, he saies, they did the wils of 〈◊〉〈◊〉 flesh, and of their Discourses; their carnal reaso∣nings had ever one Oar in the Boat; and it's ever found true, there is no man upon knowledg commits a sin, but ever he 〈◊〉〈◊〉 some pretence of carnal self-deceiving rea∣son

why he doth so, and therefore it is called the strong hold of Satan, and the Lord Christ, he first forceth this Fort, demolisheth and casteth down the frame of it; so that though there be some remainders continue still in the mind, while that remains in the body, and we in the world, yet it's never made a place of retreat to a 〈◊〉〈◊〉 Convert, wherein he can 〈◊〉〈◊〉 himself, and stand it out against any Truth; 2 Cor. 10. 4. he puls down strong holds, such as are highest and hardest to win; and that which is added, Casting down imaginations, and every high thing that exalts it self against God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Reasonings of the flesh; and nothing but the Power of God can do this, the weapons of our warfare are mighty through God. For though Adam being in a mutable condition, might slide away from the Government of God as well as submit, yet after he had withdrawn him∣self from under the Covenant and Wisdom of God in the Law given him, it was just with God to deliver him up to the authority of his inventions, and there to stake him down, that nothing but the Soveraignty of Christ who had satisfied for this his folly and carnal rea∣soning should be able to restore him from the power of them. This makes me construe the meaning of those words of Paul so, as that which best gives in evidence of the dependance, 〈◊〉〈◊〉. 4. 21, 22. If ye have heard, and been taught, as the Truth is in Jesus, then put off the old man, &c. The Truth as it is in the Bible only, or dis∣pensed in any Ordinance, or as it was in the Covenant of the First Adam, will never do it; but as it is in the hand of Jesus, the Head of the Second Covenant when he comes to 〈◊〉〈◊〉 a holy seed, and call home his Sons to himself, he will then make the old man fall. And this the Lord Jesus forceth the Understanding to submit un∣to, and this is easily yielded on all hands; for it's com∣monly confessed by Phylosophers and Divines that there is a constraining force in the undeniable evidence of Ar∣gument 〈◊〉〈◊〉 on by the Spirit, that the Judgment is neces∣sitated

to fall under, and yet hereby no liberty is pre∣judiced, for that is in the will. Thus Pauls Commis∣sion runs Acts, 26. 18. To open their Eyes, to turn them from darkness to light, from the power of Satan to God. What is the opening of the eyes distinct from that which follows? it may be 〈◊〉〈◊〉 that common en∣lightening in the History, Matter, and Truth of the Scripture wherein the understanding must in reason be informed, and themselves also yield a full assenr, and so far be perswaded of the Truth and Goodness of the Doctrine of the Gospel; for it's opposite to all the Rules of Reason and Providence, that persons should step from prophaness in the depth of it, unto the height of Christian Piety and Holiness, but there must be a passing through the common Truths that are in the way and rode to come to that end. First, a man must know there was a Christ, and who he was, and what he did, and wherein that Redemption of his is recorded in the Scriptures, and of what value and infallibility they be. Then we come to see our former follies and delusions in w^ch we were drown'd, and so to be turned from darkness, that we cast away the former forgeries of our carnal rea∣sonings; where note, that Paul turns them, not they themselves, that it's from darkness, they were nothing but darkness, and darkness could not, nor would not turn from it self, therefore from a more Soveraign light in Christ that darkness must be removed. In all which the soul behaves it self meerly passively, and is wrought upon, and that by an over-ruling power.

The second Operation mentioned, follows without [ 2] fail, and by force of constraining Reason; the Sove∣raignty of darkness being removed, there is room made for the ready Spirit of light, of the guidance of the Spirit of Christ, as the Head of the Covenant, who begins to set up his Throne, where Satan had his hold; and this is like the Sun-rising, whose beams spread them∣selves from one end of the Heavens to the other, and no∣thing

is hid from the light thereof. So there is not the most secret corner or crevis of our corrupt hearts and consciences, but the beauty and shine of the 〈◊〉〈◊〉 of this light will discover it; and this seems to me to be called the Spirit of the 'Mind, as that which best 〈◊〉〈◊〉 〈◊〉〈◊〉 the intendment of the Spirit in the place; for it is the meer impression of the Spirit falling upon the 〈◊〉〈◊〉 now turned from darkness, Eph. 4. 23. where the A∣postle describing the two parts of Sanctification; Mor∣tification, verse 22. Put off the old man, in reason it should have followed immediately, and put on the new man, he inserts this by the way, and be renewed in the spirit of your mind, in the passive form; and then, put on the new man, q d. This renewing is another work, and is to be referred to another place, and it answers none so fitly and fully as this place; and the word also suits it beyond imagination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a comparison taken from Earth turned a new and another way: So should the act of the understanding be turned afresh, and lie constantly under the light and guidance of the Spirit; and here we are passive meerly. That which is meerly the act and impression of the 〈◊〉〈◊〉 to the entertainment of the mind, is meerly passive; but this is the meer act and impression of the Spirit, as the beams of the Sun di∣spersing themselves into the Air. Again, that which is wholly darkness, that cannot be active or causal of any Spiritual light; but the mind naturally is meer dark∣ness, Eph. 5. 8.

This light so received the vnderstanding being over∣powred [ 4] with it and acted by it acts also in the vertue thereof, and so the sinner may be sayd 〈◊〉〈◊〉 to see and understand, for he doth so, but in a right order and af∣ter a right manner conceived. In a right order, for (as be∣fore) of himself he had an Impotency unto this yea an incapability of this spiritual light, before he was forced from the holds of his carnal reason and made sit to receive it. In a right manner: The vnderstanding being acted

and moved by the power of this light doth move again so that the action 〈◊〉〈◊〉 not so much from any habitual principle of grace, whereof a man hath the free use and command at his own pleasure, and so doth act or not act by it as he will: for so experience tells us it is not, The sinner at first would not see his sinnes were it in his power and might he have his own mind, he would have the ghastly visage of them gone out of his sight. Nay he useth al the wayes and contrives all the means he can, that he might put them out of his thoughts, that they might not come into his consideration or remembrance, It's against the heart and hair, utterly against his will, that he cannot get off it; which argues that he acts not so much here, as a cause by Counsel, out of his own choyce and habitual disposition whereof he hath the command, but meerly as he is acted; and after when the spirit withdraws, he cannot so see them though he would, as that phrase Gal. 4. 9. After ye have known God or rather are known of God. It's not so much from our own ability we have from within that we do it, but because he looked upon us we look back again upon him. As a looking Glass reflects the light not from any light it hath of it's own, but because the light of the Sun fals upon it, so that it's true to say, the light is reflected by it rather than it reflects the light. For be∣cause the light 〈◊〉〈◊〉 reflect 〈◊〉〈◊〉 it comes to be re∣flected. So Job Complayned. Job. 13. 26. Thou makest me to possess the sins of my Youth. So David, Psal. 77. 4. Thou keepest mine eyes waking.

Wherein this true sight, and apprehension of sin pro∣perly* 1.25 discovers it self.

I Answer, A true sight of sin hath two Conditions attending upon it; or it appears in two things: We must see sin, 1. Cleerly. 2. Convictingly, what it is in it self, and what it is to us, not in the appearance

and paint of it, but in the power of it; not to fadam it in the notion and conceit only, but to see it with Appli∣cation.

We must see it cleerly in its own Nature, its Native [ 1] color and proper hue: It's not every slight conceit, not every general and cursorie, consused thought or careless consideration that will serve the turn, or do the work 〈◊〉〈◊〉, we are all sinners; it is my infirmity, I cannot help it; my weakness, I cannot be rid of it; no man lives without faults and follies, the best have their failings, In many things we offend all. But alas all this wind shakes no Corn, it costs more to see sin aright than a few words of course; It's one thing to say sin is thus and thus, another thing to see it to be such; we must look wishly and steddily upon our distempers, look sin in the face, and discern it to the full; the want whereof is the cause of our mistaking our estates, and not redressing of our hearts and waies, Gal. 6. 4. Let a man prove his own work. Before the Goldsmith can sever and see the Dross asunder from the Gold, he must search the very bowels of 〈◊〉〈◊〉 〈◊〉〈◊〉, and try it by touch, by cast, by hammer, and by fire; and then he will be able to speak by proof what it is; So here. We perceive sin in the crowd and by hearsay, when we 〈◊〉〈◊〉 some common 〈◊〉〈◊〉 customary expressions taken up by persons in their common converse, and so report what others speak, and yet never knew the Truth, what either others or we say, but we do not single out our corruptions and survey the loathsomness of them, as they come naked in their own Natures; this we ought to do: There is great ods be∣twixt the knowledg of a Traveller, that in his own per∣son hath taken a view of many Coasts, past through many Countries, and hath there taken up his abode some time, and by Experience hath been an Eye-witness of the extream cold, and scorching heats, hath surveyed the glory and beauty of the one, the barrenness and meanness of the other; he hath been in the Wars, and

seen the ruin and desolation wrought there; and ano∣ther that sits by his fire side, and happily reads the story of these in a Book, or views the proportion of these in a Map, the ods is great, and the difference of their know∣ledg more than a little: the one saw the Country real∣ly, the other only in the story; the one hath seen the very place, the other only in the paint of the Map drawn. The like difference is there in the right discerning of sin; the one hath surveyed the compass of his whol course, searched the 〈◊〉〈◊〉 of his own heart, and examined the windings and turnings of his own waies, he hath seen what sin is, and what it hath done, how it hath made havock of his peace and comfort, ruinated and laid wast the very Principles of Reason and Nature, and Morality, and made 〈◊〉〈◊〉 a terror to himself, when he hath looked over the loathsom abominations that lie in his bosom, that he is afraid to approach the presence of the Lord to bewail his sins, and to crave pardon, lest he should be 〈◊〉〈◊〉 〈◊〉〈◊〉 them, while he is but confessing of them; afraid and ashamed 〈◊〉〈◊〉 any man living should know but the least part of that which he knows by himself, and could count it happy that 〈◊〉〈◊〉 was not, that the re∣membrance of those hideous evils of his might be no more; Another happily hears the like preached or re∣peated, reads them writ or recorded in some Authors, and is able to remember and 〈◊〉〈◊〉 them. The ods is marvelous great. The one sees the History of sin, the other the Nature of it; the one knows the relation of sin as it is mapped 〈◊〉〈◊〉, and recorded; the other the poy∣son, as by experience he hath found and proved it. It's one thing to see a disease in the Book, or in a mans body, another thing to find and feel it in a mans self. There is the report of it, here the malignity and venom of it.

But how shall we see cleerly the Nature of sin in his* 1.26 naked hue?

This will be discovered, and may be conceived in the* 1.27 Particulars following. Look we at it: First, As it re∣spects [ 1]

God. Secondly, As it concerns our selves. As it hath reference to God, the vileness of the nature of sin may thus appear.

It would dispossess God of that absolute Supremacy [ 1] 〈◊〉〈◊〉 is indeed his Prerogative Royal, and 〈◊〉〈◊〉 in a peculiar manner appertayn to him, as the Diamond of his Crown, and 〈◊〉〈◊〉 of his Deity, so the Apostle, He is God over all blessed for ever, Rom. 9. 5. All from him and all for him, he is the absolute first being, the absolute last end, and herein is the 〈◊〉〈◊〉 〈◊〉〈◊〉 his Glory. Al those attributes of 〈◊〉〈◊〉, 〈◊〉〈◊〉, Ho∣liness, Power, Justice, Mercy, the shine and Concur∣rency of all these meeting together is to set out the un∣conceivable excellency of his Glorious name, which ex∣ceeds all praise, Thyne is the kingdom, the power and the glory, the right of all and so the rule of all and the Glory of all belo 〈◊〉〈◊〉 to him.

Now herein 〈◊〉〈◊〉 the unconceavable hainousness of the hellish nature of sin, it would justle the Almighty out of the Throne of his Glorious Soveraignty, and in∣deed be above him. For the will of man being the 〈◊〉〈◊〉 of all his workmanship, all for his body, the body of the soul, the mind to attend upon the will, the will to attend upon God, and to make choyce of him, and his wil, that is next to him, and he onely above that: and that should have been his Throne and Temple or Chair of State; in which he would have Set his Soveraignty for ever. He did in an Especial manner intend to meet with man, and to communicate himself to man in his righteous Law, as the rule of his Holy and righteous will, by which the will of Adam should have been ruled and guided to him, and made happie in him; and all Creatures should have served God in man, and been happy by or through him, serving of God being happy in him; But when the will went from under the government of his rule, by sin, it would be a∣bove God, and be happy without him, for the rule of

the law in each command of it, holds forth a three∣fold expression of 〈◊〉〈◊〉 from the Lord, and therein the Soveraignty of all the rest of his Attributes.

• 1. The Powerful Supremacy of his just will, as that he hath right to dispose of all and authority to command all at his pleasure; What if God will? Rom. 9. 22 My Counsel shall stand and I wil do all my pleasure, Isa. 46. 10. And as its true of what shal be done upon us, so his wil hath Soveraignty of Com∣mand in what should be done by us we are 〈◊〉〈◊〉 say the will of the Lord be done; Davids warrant was to do all Gods wils Acts. 13. 22. and our Saviour himself profess∣eth, John. 6. 38. that he came not to do his own will but the will of him that sent him, and therfore his wrath and jealousie and judgment will break out in 〈◊〉〈◊〉 that be disobeyed.
• 2. There is also a fulness of wisdom in the law of God revealed to guide & direct us in the way we should walk, Psal. 19. 7. the law of God makes wise the simple, 2. Tim. 3. 15. it's able to make us wise unto Salvation.
• 3 There's a Sufficiency of God to content and satis∣fy us. Blessed are they who walk in his wayes, and blessed are they that keep his Testimonies. Psal. 119. 1. 2. Great prosperity have they that love the law, and nothing shal offend them, ver. 16. and in truth there can be no greater reward for doing wel, than to be enabled to do well, he that hath attayned his last end he cannot go further. he cannot be better;

Now by sin we justle the law out of its place, and the Lord out of his Glorious Soveraignty, pluck the Crown from his head, and the Seepter out of his hand, and we say and profess by our practice, there is not authority and power there to govern, nor wisdom to guide, nor good to content me, but I wil be swayed by mine own wil and led by mine own deluded reason and satisfied with my own lusts. This is the guise of every

graceless heart in the commission of sin; so Pharaoh who is the Lord? I know not the Lord, nor will I lett Israel go. Exod. 5. 2. in the time of their prosperity see how the Jews turn their backs and shake off the au∣thority of the Lord, we are Lords (say 〈◊〉〈◊〉) we will come no more at thee. Jer. 2. 31. and our tongues are our own who shal be Lords 〈◊〉〈◊〉 us? Psal. 12. 4. So for the wisdom of the world, see how they set light by it as not worth the looking after it Jer. 18. 12. we wil walk after our own devices & we wil every one do the imagination of his own evil heart, yea they sett up their own traditions, their own Idols and delusions, and Lord it over the law, making the command of God of none effect Math. 15. 8. 9. So for the goodness of the word; Job. 22. 17. Mal. 3. 14. It is in vayn to serve God and what profit is there that we have kept his ordinances, yea his Commandemnts are ever grie∣vous, Its a grievous thing to the loose person he cannot have his pleasures but he must have his guilt and gall with them; Its grievous to the worlding that he cannot lay hold on the world by unjust means, but Conscience layes hold upon him as breaking the law. Thou that knowest and keepest thy pride and stubbornness and thy distempers, know assuredly thou dost justle God out of the Throne of his glorious Soveraignty and thou dost profess, Not Gods wil but thine own (which is a∣bove his) shall rule thee, thy 〈◊〉〈◊〉 reason and the folly of thy mind, is above the wisdome of the Lord and that shal guide thee; to please thine own stubborn crooked pervers spirit, is a greater good than to please God and enjoy happines, for this more Contents, thee; That when thou considerest but thy Course, dost thou not wonder that the great and Terrible God doth not pash such a poor insolent worm to pouder, and send thee packing to the pitt every moment.

2 It smites at the Essence of the Almighty and the de∣sire of the sinner, is not only that God should not be

supream but that indeed he should not be at all, and therefore it would destroy the being of Jehovah. Psal. 81. 15. sinners are called the haters of the Lord. John. 15. 24. they hated both me and my Father. Now he that hates endeavours if it be possible the annihilation of the thing hated, and its most certain were it in their power, they would pluck God out of Heaven the light of his truth out of their Consciences, and the law out of the Societies and Assemblies where they live, that they might have elbow room to live as they list. Nay what ever they hate most and intend, and plott more evil against in al the world, they hate God most of all, and intend more evil against him than against all their 〈◊〉〈◊〉 besides, because they hate all for his sake, therefore wicked men are said to destroy the law Psal. 126. 119. the Adulterer loaths that law that condemns, unclea∣ness; the Earthworm would destrow that law that for∣bids Covetousness, they are sayd to hate the light John 3. 21. to hate the Saints and Servants of the Lord John 15. 18. the world hates you, he that hates the Lanthorn for the lights sake, he hates the light much more, he that hates the faithful because of the Image of God, and the Grace that appears there, he hates the God of all, Grace and Holiness, most of all, so God to Zenacharib, Isa. 37. 28. I know thy going out and thy Comming in, and thy rage against me, Oh it would be their content, if there was no God in the world to govern them, no law to curbe them, no ju∣stice to punish, no truth to trouble them, Learn ther∣fore to see how far your rebellions reach, It is not ar∣guments you gainsay, not 〈◊〉〈◊〉 Counsel of a Minister you reject, the command of a 〈◊〉〈◊〉 ye oppose, evi∣dence of rule or reason ye 〈◊〉〈◊〉; but be it known to you, you fly in the very face of the Almighty, and it is not the Gospel of Grace ye would have destroyed, but the spirit of Grace, the author of Grace the Lord Jesus, the God of all Grace that ye hate,

It crosseth the whol course of Providence, perverts the [ 3] work of the Creature and defaceth the beautiful frame, and that sweet correspondence and orderly usefulness the Lord first implanted in the order of things; The Heavens deny their influence, the Earth her strength, the Corn her nourishment, thank sin for that. Weeds come instead of herbs, Cockle and Darnel instead of Wheat, thank sin for that, Rom. 8. 22. The whol Creature (or Creation) grones under vanity, either cannot do what it would or else misseth of that good and end it intended, breeds nothing but vanity, brings forth nothing but vexation, It crooks all things so as that none can straiten them, makes so many wants that none can supply them, Eccles. 1. 15. This makes crooked Servants in a family no 〈◊〉〈◊〉 can rule them, 〈◊〉〈◊〉 inhabitants in towns, crooked members in Congregations, ther's no ordering nor joynting of them in that comly accord, and mutual subjection; know they said, the adversary sin hath done all this. Man was the mean betwixt God and the Creature to convey all good with all the constancy of it, and there∣fore when Man breaks, Heaven and Earth breaks all asunder, the Conduit being cracked and displaced there can be no conveyance from the Fountain.

In regard of our selves, see we and consider nakedly [ 2] the nature of sin, in Four particulars.

Its that which makes a separation between God and [ 1] the soul, breaks that Union and Communion with God for 〈◊〉〈◊〉 we were made, and in the enjoyment of which we should be blessed and happie, Isai. 59. 1. 2. Gods ear is not heavy that it cannot hear nor his hand that it cannot help, but your iniquities have separated betwixt God and you & your sins have hid his face that he wil not hear for he professeth, Psal. 5. 4. that he is a God that wills not wickedness neither shal iniquity dwell with him. Into the new Jerusalem shal no un∣clean thing enter, but without shal be doggs Rev. 21.

27. The Dogs to their Kennel, and Hogs to their Sty and Mire: but if an impenitent wretch should come in∣to Heaven, the Lord would go out of Heaven; Iniqui∣ty shall not dwell with sin. That then that deprives me of my greatest good for which I came into the world, and for which I live and labor in the world, and without which I had better never to have been born; nay that which deprives me of an universal good, a good that hath all good in it, that must needs be an evil, but have all evil in it: but so doth sin deprive me of God as the Object of my will, and that wills all good, and therefore it must bring in Truth all evil with it. Shame takes a∣way my Honor, Poverty my Wealth, Persecution my Peace, Prison my Liberty, Death my Life, yet a man may still be a happy man, lose his Life, and live eternal∣ly: But sin takes away my God, and with him all good goes; Prosperity without God will be my poyson, Honor without him my bane; nay, the word without God hardens me, my endeavor without him profits no∣thing at all for my good. A Natural man hath no God in any thing, and therefore hath no good.

It brings an incapability in regard of my self to receive [ 2] good, and an impossibility in regard of God himself to work my spiritual good, while my sin Continues, and I Continue impenitent in it. An incapability of a spi∣ritual blessing, Why trangress ye the Commandement of the Lord that ye cannot prosper do what ye can, 2 Chron. 24. 20. And He that being often reproved hardens his heart, shal be consumed suddenly and there is no remedy, He that spils the Physick that should cure him, the meat that should nourish him, there is no remedy but he must needs dye, so that the Commission of sin makes not only a separation from God, but obstinate resistance and continuance in it, maintains an infinit and everlasting distance between God and the soul: So that so long as the sinful resistance of thy soul continues; God cannot vouchsafe the Comforting and guiding presence of his

grace; because it's cross to the Covenant of Grace he hath made, which he will not deny, and his Oath which he will not alter. So that should the Lord save thee and thy Corruption, carry thee and thy proud vnbe∣leeving heart to heaven he must nullify the Gospel, (Heb. 5. 9. He's the Author of Salvation to them that 〈◊〉〈◊〉 him) and forswear himself, (Heb. 3. 18. He hath sworn unbeleevers shall not enter into his rest) he must cease to be just and holy, and so to be God. As Saul said to Jonathan concerning David, 1 Sam. 20. 30, 31. So long as the Son of Jesse lives, thou shalt not be esta∣blished, nor thy Kingdom: So do thou plead against thy self, and with thy own soul; So long as these rebel∣lious distempers continue, Grace and Peace, and the Kingdom of Christ can never be established in thy heart For this obstinate resistance differs nothing from the plagues of the state of the damned, when they come to the highest measure, but that it is not yet total and final, there being some kind of abatement of the measure of it, and stoppage of the power of it. Imagine thou sawest the Lord Jesus coming in the clouds, and heardest the last trump blow, Arise ye dead, and come to judgment. Imagine thou sawest the Judg of all the World sitting upon the Throne, thousands of Angels before him, and ten thousands ministring unto him, the Sheep standing on his right hand, and the Goats at the left: Suppose thou heardest that dreadful Sentence, and final Doom pass from the Lord of Life (whose Word made Hea∣ven and Earth, and will shake both) Depart from me ye cursed; How would thy heart shake and sink, and die within thee in the thought thereof, wert thou really perswaded it was thy portion? Know, that by thy day∣ly continuance in sin, thou dost to the utmost of thy po∣wer execute that Sentence upon thy soul: It's thy life, thy labor, the desire of thy heart, and thy dayly practice to depart away from the God of all Grace and Peace, and turn the Tomb-stone of everlasting destruction up∣on

thine own soul.

It's the Cause which brings all other evils of punish∣ment [ 3] into the World, and without this they are not e∣vil, but so far as sin is in them. The sting of a trouble, the poyson and malignity of a punishment and affliction, the evil of the evil of any judgment, it is the sin that brings it, or attends it, Jer. 2. 19. Thine own wicked∣ness shall correct thee, and thy back slidings shall ré∣prove thee, know therefore that it is an evil, and bitter thing that 〈◊〉〈◊〉 hast forsaken the Lord. Jer. 4. 18. Thy waies and doings have procured these things unto thee, 〈◊〉〈◊〉 it is bitter, and reacheth unto the heart. Take miseries and crosses without sin, they are like to be without a sting, the Serpent without poyson, ye may take them, and make Medicines of them. So Paul 1 Cor. 15. 55. he plaies with death it self, sports with the 〈◊〉〈◊〉. Oh death, where is thy sting? Oh Grave where is thy Victory? the sting of death is sin. All the harmful annoyance in sorrows and punishments, further than either they come from sin, or else tend to it, they are rather improvements of what we have than parting with any thing we do enjoy, we rather lay out our con∣veniences than seem to lose them, yea, they encrease our. Crown, and do not diminish our Comfort. Blessed 〈◊〉〈◊〉 ye when men revile you, and persecute you, and speak all manner of evil of you for my sake, for great is your re∣ward in Heaven: Matth. 5. 11. There is a blessing in persecutions and reproaches when they be not mingled with the deserts of our sins; yea, our momentary short affliction for a good cause, and a good Conscience, works an excessive exceeding weight of Glory. If then sin brings all evils, and makes all evils indeed to us, then is it worse than all those evils.

It brings a Curse upon all our Comforts, blasts all our blessings, the best of all our endeavors, the use of all the choycest of all Gods Ordinances: it's so evil and vile, that it makes the use of all good things, and all the

most glorious, both Ordinances and Improvements evil to us. Hag. 2. 13. 14. When the Question was made to the Priest; If one that is unclean by a dead Body touch any of the holy things, shall it be unclean? And he answered, Yea. So is this People, and so is this Na∣tion before me, saith the Lord; and so is every work of their hands, and that which they offer is unclean: If a∣ny good thing a wicked man had, or any action he did, might be good, or bring good to him, in reason it was the Services and Sacrifices wherein he did approach unto God, and perform Service to him, and yet the Sacrifice of the wicked is an abomination to the Lord, Prov. 28. 9. and Tit. 1. 15. To the pure all things are pure; but to the unbeleeving there is nothing pure, but their very Consciences are 〈◊〉〈◊〉. It is a desperate Malignity in the temper of the Stomach, that should turn our Meat and diet into Diseases, the best Cordials and Preserva∣tives into Poysons, so that what in reason is 〈◊〉〈◊〉 to nourish a man should kill him. Such is the venom and malignity of sin, makes the use of the best things become evil, nay, the greatest evil to us many times; Psal. 10. 9. 7. Let his prayer be turned into sin. That which is ap∣pointed by God to be the choycest 〈◊〉〈◊〉 to prevent sin, is turned into sin out of the corrupt distemper of these carnal hearts of ours.

Hence then it follows; That sin is the greatest evil in the world, or indeed that can be. For, That which separates the soul from God, that which brings all evils of punishment, and makes all evils truly evil, and spoils all good things to us, that must needs be the greatest e∣vil, but this is the nature of sin, as hath already appea∣red.

But that which I will mainly press, is, Sin is only op∣posite to God, and cross as much as can be to that infinite goodness and 〈◊〉〈◊〉 which is in his blessed Majesty; it's not the 〈◊〉〈◊〉 〈◊〉〈◊〉 distresses that men undergo, that the Lord distasts them for, or estrangeth himself from

them, he is with Joseph in the Prison, with the three Children in the 〈◊〉〈◊〉, with Lazarus when he lies a∣mong the Dogs, and gathers the 〈◊〉〈◊〉 from the rich Mans Table, yea with Joh upon the dung-hil, but he is not able to bear the presence of sin: yea, of this temper are his dearest servants, the more of. God is in them, the more opposite they are to sin where ever they find it. It was that he commended in the Church of Ephesus, That she could not bear those that were wicked, Rev. 2. 3. As when the Stomach is of a pure temper and 〈◊〉〈◊〉 strength, the least surfet or distemper that befals, it pre∣sently distasts and disburdens it self with speed. So David noted to be a man after Gods own heart. He professeth, 101. Psal. 3. 7. I hate the work of them that turn aside, he that worketh deceit shall not dwell in my house, he that telleth lyes, shall not tarry in my sight. But when the heart becomes like the Stomach, 〈◊〉〈◊〉 weak it can∣not help it self, nor be helped by Physick, desperate diseases and dissolution of the whol follows, and in reason must be expected. Hence see how God looks at the least connivance, or a faint and seeble kind of oppo∣sition against sin, as that in which he is most highly dis∣honored, and he follows it with most hideous plagues, as that indulgent carriage of Ely towards the vile beha∣vior of his Sons for their grosser evils, 1 Sam. 2. 23. Why do you such things, It's not well my Sons that I hear such things: It is not well, and is that all? why, had they either out of ignorance not known their duty or out of some sudden surprisal of a temptation negle∣cted it, it had not been well, but for them so purposedly to proceed on in the practice of such gross evils, and for him so faintly to reprove: The Lord looks at it as a great sin thus feebly to oppose sin, and therefore verse 29. he tells him, That he honored his Sons above God, and therefore he professeth, Far be it from me to main∣tain thy house and comfort, for he that honors me I wil honor, and he that despiseth me shall be lightly esteemed,

verse 30. Hence it is the Lord himself is called the holy one of Israel, 1. Hab. 12. Who is of 〈◊〉〈◊〉 eyes than to behold evil, and cannot look upon iniquity, no not in such as profess themselves Saints, though most deer unto 〈◊〉〈◊〉, no, nor in his Son the Lord Jesus, not in his Saints, Amos, 8. 7. The Lord hath sworn by himself, I abhor the excellency of Jacob; what ever their excellencies, their priviledges are, if they do not abhor sin, God will abhor them, Jer. 22. 24. Though Coniah was as the Signet of my right hand, thence would I pluck him. Nay, he could not endure the appearance of it in the Lord Christ, for when but the reflection of sin (as I may so say) fell upon our Savior, even the imputation of our transgressions to him, though none iniquity was e∣ver committed by him, the Father withdrew his com∣forting presence from him, and let loose his infinite dis∣pleasure against him, forcing him to cry out, My God, my God, why hast thou forsaken 〈◊〉〈◊〉?

Yea, Sin is so evil, (that though it be in Nature, which is the good Creature of God) that there is no good in it, nothing that God will own; but in the evil of punishment it is otherwise, for the torments of the De∣vils, and punishments of the damned in Hell, and all the plagues inflicted upon the wicked upon Earth, issue from the righteous and revenging Justice of the Lord, and he doth own such execution as his proper work, Isa. 45. 7. Is there any evil in the City, viz. of punishment, and the Lord hath not 〈◊〉〈◊〉 it? I make peace, I create evil, I the Lord do all these things: It issues from the Justice of God that he cannot but reward every one ac∣cording to his own waies and works; those are a mans own, the holy one of Israel hath no hand in them; but he is the just Executioner of the plagues that are infli∣cted and suffered for these; and hence our blessed Sa∣vior becoming our Surety, and standing in our room, he endured the pains of the Second death, even the fiercenes of the fury of an offended God; and yet it was impossi∣ble

he could commit the least sin, or be tainted with the least corrupt distemper. And it's certain it's better to 〈◊〉〈◊〉 all 〈◊〉〈◊〉 without any one sin, than to commit the least sin, and to be freed from all plagues. Suppose that all miseries and sorrows that ever befel all the wick∣ed in Earth and Hell, should meet together in one soul, as all waters gathered together in one Sea: Suppose thou heardest the Devils roaring, and sawest Hell ga∣ping, and the flames of everlasting burnings 〈◊〉〈◊〉 be∣fore thine eyes; it's certain it were better for thee to be cast into those inconceivable 〈◊〉〈◊〉 than to commit the least sin against the Lord: Thou dost not think so now, but thou wilt find it so one day.

But if sin be thus vile in its own nature, why do not* 1.28 men so discern it, so judg it?

That I may give a full Answer to this Question, I* 1.29 shall first shew the Causes of mistake: and secondly, the Cure. For the first, There's a five-fold Cause why though sin be so vile, and so great an evil, yet na∣turally [ 1] men do not see it so.

First, The delusion of Satan dazles the eyes of our [ 1] minds, and puts false colors upon Courses, paints over the foul face of vice and corruption with the appearance of vertues, and so the deluded sinner like Jacob in the darkness of 〈◊〉〈◊〉 〈◊〉〈◊〉, takes Leah for Rachel, bad for good. So the Disciples took their passion for zeal, Shall we call for fire from Heaven to destroy the 〈◊〉〈◊〉, because of their 〈◊〉〈◊〉 dealing, as Elias did? Our Savior returns, You know not what Spirit you are of, Luke, 9. 55. q. d. it's your rash anger that transports you, not the Spirit of zeal that guides you; Judas pretends Providence and compassionate care for the poor, when it was to promote his own profit, John 12. 6. Lukewarmness goes masked under the name of 〈◊〉〈◊〉; licentious wantonness in the abuse of the priviledges of the Gospel, goes vailed with the Professi∣on of the Liberty of the Gospel, and while they profess,

they must not be servants to men, they serve their own distempered affections.

Men judg their sins according to the present sence and feeling of the flesh, and the verdict of their sensual ap∣petites pass thereupon, and sit down under the sentence of their corrupt heaats, and they report of things accor∣ding as they relish them. It is 〈◊〉〈◊〉 a sinful soul as with a sick body; the sick man that is distempered in his 〈◊〉〈◊〉 mach, and his mouth out of tast, and his pallat out of temper, he reports of his 〈◊〉〈◊〉 and diet he takes as his pallat relisheth it: So that in issue he tels you not what in truth it is, but how and what he tasts; bitter things he calls sweet, because they are so to his Tast; sweet things bitter, because they are so to his sence, though far otherwise in themselves. So it is with a distemper∣ed heart, though otherwise gracious, if yet it judgeth of them according to the relish of carnal Reason, or the pre∣sent apprehensions, their inordinate passions would put upon them; Jonah in a feaverish fit of a passionate di∣stemper, he strikes he cares not whom, falls out with God, his Providence, nay, his Counsel though most sea∣sonably, sweetly dispensed to him, Dost thou well to be angry Jonah? Yea (saies he) I do well to be angry, and that unto death, Jonah, 4. 9. his passion like the pallat of his sick soul, relisheth it so, to his own inordi∣nate distemper, and so he judgeth it. 1 Kings, 22. 8. 18. The heart of Ahab was inordinately transported with a venemous hatred against Michaiah, and his mes∣sage, though it was no other counsel than the Lord had revealed, and he charged him to speak as in his Name; yet it is no wise pleasing to his pallat, and so he speaks of it, Did not I tell thee he would not speak good to me? So it was with Asah, when the Prophet seasonably and sadly condemned his distrustful carriage, 2. Chron. 16. out of an unbeleeving wrathful disposition he cannot re∣lish it, but it carries the tast of an insolent contempt and therefore he imprisons him, and very likely all those

that came to speak for him, and plead in his behalf, for so the words follow, He put many of the 〈◊〉〈◊〉 into prison, 10. verse. while he was in the this distemper his spirit could savour nothing nor yet perceive the bitterness of 〈◊〉〈◊〉 hainous and high handed provocati∣ons of his against the truth of the Lord and his Servants. [ 3]

Though the mind be enlightened and the judgment also convinced of the sinfulness of the course, and his Conscience is privy 〈◊〉〈◊〉 and gives him many a pluck yet he doth not perceive the plague and venome in it, because he judgeth it by the present profit he sees or pleasure he receives from it, and so in truth sees the profit and the pleasure and contentment but sees not the sin; As it is with the bitterest pills when they are su∣gred or covered over with some pleasing Conserve, they are swallowed readily without the least appearance of distast or 〈◊〉〈◊〉, and the reason is easie to conceave 〈◊〉〈◊〉 tasted nothing but the Sugar, though he took the pill down in it. So it is with many base and wretched lusts, which are the very gal of bitterness, and cary deadly poyson with them, they are so Sugared, and covered over with applause and credit in the world, pleasing contents or earthly conveniences, that the mind is so taken up with the sweet and suitablness he eyes in them, that it attends not the right judgment of the sin but lets it down without any consideration; Sathan playes here the cunning Apothecary and therefore orders his Physick so, as he would have it retayned or kept in the Stomach (like a potion) not cast & vomited up again; Hence in all his enticements to evil there is nothing but pleasing contents presented, that the sin may not be perceived or scant thought upon, he shewes the bait but hides the hooke, In all his discouragements whereby he would skare and keep off the heart from duty, he casts in nothing but difficulties impossibilities hazards and 〈◊〉〈◊〉, and 〈◊〉〈◊〉 expectation of unsuffera∣ble calamities, That the dreadfulness of the danger may

take off the heart from affecting or the mind from at∣tending the duty, thus the sinner sees not the good of the duty, but the ghastly visage of desperate incon∣veniencies, that seem to attend it. The extorting co∣zening Chapman, the idling laboring man look only to the gaine they get, not the wrong they do, The Adul∣terer hath the dilight in his eye that may suit and satis∣fy the flesh, not the stain he leaves upon his soul and the guilt upon his Conscience, and the wrath he trea∣sures up until the day of reckoning. Thus 〈◊〉〈◊〉 Theeves entice their Companion to side with them in their course Prov. 1. 13. we shal find al precious substance, we shall fil our 〈◊〉〈◊〉 with 〈◊〉〈◊〉, so the Harlot invei∣gles the young man, and presents nothing before him, but promises of pleasing content Prov. 7. 18. 22. 23. I have decked my bed with coverings of Tapestry per∣fumed it with Mirrh Aloes and Cinamon, come let us take our sil of love. Thus she forceth him with her fayre words, and he followes 〈◊〉〈◊〉 like an Ox to the slaughter, and a Fool to the stocks, till a dart strike through his Liver and he knoweth not that it is for his Life. So the enimy with the first Adam, ye shal be as Gods Gen. 3. and 〈◊〉〈◊〉 the second Adam Al these Kingdoms with al the Glory of them wil I give thee. Math. 4.

On the 〈◊〉〈◊〉 he 〈◊〉〈◊〉 off from holy services by shewing nothing but the 〈◊〉〈◊〉 of the evil that attend them, that so the soul attends not the good of the duty that follwes it. Thus he prevayled with Peter he layd before him the fearfulness of the danger now emi∣nent & such as in 〈◊〉〈◊〉 might draw on death, and his thoughts were so taken up with attendance to that, that he had no leisure to consider the loathsomeness of his Lying, Cursing, Blasphemy and unfaithfulness in de∣nying his Master untill at last Christ looked, and he re∣membred and he went out and wept bitterly, 'Math. 26. Last. so they looked upon the stature of the Giants, the height of their walled Cities, and their Iron Cha∣riots

and therefore did not expel them, and so they be∣came thorns in their eyes and pricks in their sides, Bribes blind the eyes of the wise, because the understanding looks not upon the Cause, but them, and the Cause in them. So the pleasures of sin Bribes the heart and blind the eye. [ 4]

A fourth ground of mistake is because men judg of the evil of their sins by the patience and long suffering of God, which he extends towards them in the midst of their deservings; that because they are not now troubled they think they shal never be plagued, because that judgment is not presently executed it wil never be inflicted. Out of a secret kind of Atheism and despe∣rate slighting of the truth of God, in the vileness of their sins which it discovers, and the judgments it de∣nounceth. This was their guise in Psal. 50. 21. I held my tongue and sayed nothing, and thou thoughtest wickedly that I was such a one as thy self; but I wil reprove thee and set thy sins in order before thee. Its so at this day, men judge Gods connivance and forbearance a kind of allowance, and because he forbears to reprove them, that therefore he wil never come into judgment against them; when men see the way of the wicked pros∣per, and them exalted that rebelliously transgresse, they conclude sin is not so dangerous as Ministers would bear men in hand, nor God so severe against it or them. And therfore they look at the threatnings of scripture as words of Course used as in way of policy that God only would awe and scare men but doth not purpose to Condemn men. Why do ye not see (say they) that the most base on earth have commonly the best portion and largest allowance of the most pleasing Contents? do not their Brests run ful of Milk, and their Bones ful of Marrow? do not their Eyes stand out with fatness, and have they not more than their hearts desire? Psal 73. when such as walk with most exactness are fed with bread of sorrow and water of affliction as their

constant diet. We see no such danger in sin, nor no such indignation the Lord bears against it. Upon this ground it was that the prophane, in Mal. 3. 15. make o∣pen protestation against the practice of Godliness, We count the proud happy (say they) The strength of this Temptation took Asaph aside, and almost turned him out of the way, Psal. 73. 2. when he saw the pro∣sperity of the wicked, and the Lords bounty and for∣bearance, he thought he had clensed his heart, and wa∣shed his hands in vain. And it was too hard for all the art he had to help himself. The wise man makes it a conclusion, which is setled in the hearts of all the sons of men beyond all doubt, Eccles. 8. 11. Because sentence is not speedily executed, therefore the hearts of the sons of man are wholly set to do evil: because the Lord out of his long-suffering abates them the present feeling of the plagues and dreadfulness of their sins, therefore they determine it, there is no such poyson in them.

The Fifth and last cause of mistake, is want of that [ 5] morning light, that Spiritual knowledg of God, and his Soveraign good pleasure over his Creatures, whereby he hath right to rule in the hearts of men, and they are bound to conform themselves thereunto. When the Lord Christ would discover the error and falseness of that self conceited presumption the Church of Laodicea had of her own worth, Rev. 3. 17. Thou sayest thou art rich and encreased in goods, and wantest nothing: the reason he gives whence this erroneous apprehension came, was her ignorance, She knew not that she was poor and miserable, and blind, and naked; she wanted eye∣salve to anoint 〈◊〉〈◊〉 eyes that shemight see. The last re∣solution of these 〈◊〉〈◊〉 in a sinful carriage, our Savior refers hither, John, 15. 21. All these things they will do unto you, because they have not known him that sent me. They wanted a spiritual understanding, and right conceiving of, God, and that was the reason they rushed into the croud of all evils in a heedless and care∣less

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

way without any consideration.

The Cure of these mistakes is by a double means. [ 11]

Look upon thy sins as they will look upon thee at the day of death, and the day of judgment, for there they [ 1] will look with a ghastly visage when all the profit thou hast gained, the pleasure thou hast taken, the content thou hast promised to thy self, will take their leaves of thy sins, and of thy soul also, and nothing will be left but the 〈◊〉〈◊〉 and guilt of them. It's said of Moses, Heb. 11. 25. That he chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin; which were but for a season; q. d. Sin remains alwaies with the wicked, but the pleasure doth not, that is but for a season, and that is but the time of Gods forbea∣rance, that he is pleased to abate the sinner of his di∣pleasure and vengeance, at the utmost it is but for the term of this life; at the day of death and judgment the pleasures of sin will be out of season. There is no plea∣sure the Adulterer can take in his lusts then, the Drun∣kard in his cup, the covetous worldling in in his wealth, they are out of date, the season is gone, the applause of the proud, and the pomp of the great ones is out of sea∣son, only the guilt and filth of sin remains, stares them in the face, and gnaws their Conscience, and eats their flesh, as James speaks, as it were with fire, cries day and night in the ears of the Lord of Hosts against them: It is said of the Whore of Babylon at her fall, Rev. 18. 14. That the fruits that thy soul lusted after are departed from thee, all things which are dainty and goodly are departed from thee, and thou shalt find them no more at all. Let thy sins now appear as they will then appear, when all the pleasing, and dainty, and goodly contentments that thou promisedst to thy self are departed, when all the paint, and colors, and covers are removed, all the sweetness whereby they were saw∣ced are taken away, and thy distempers are stripped naked of them, and thou canst find them no more. The

proud, malitious, 〈◊〉〈◊〉, peevish, that have pleased themselves in their sinful distempers, and continued in them, they will find their sins indeed, and they will find them 〈◊〉〈◊〉 down with them in the Grave, where they will rot and rise with them to Judgment, and go with them to Hell: but the thought and remembrance of their de∣lights, the looking upon the Harlots, and sight of their fellow drunkards, shall encrease their torments, and they shall curse themselves, and the day that ever they saw one another. Upon this Consideration it was that 〈◊〉〈◊〉 gave the awaking 〈◊〉〈◊〉, 2. Pet. 3. 10. The time will come when the Heavens shall melt with fire, and the Earth, and all the works thereof shall be burnt up. All the ryot of the Epicure, the rage of the Oppressor, the greedy pursuit of the Worldling, all the works on Earth shall be consumed, no more matchings and quaf∣fings with Drunkards, only that that touched the Lord as an eternal God that shall continue, and that is the Ho∣liness of that Obedience that was sincere, that was per∣formed to God; and the guilt of the sin that was com∣mitted against him, all the carnal contents that accom∣pany a sinful course, they are but works of the Earth, they will be consumed. But that which was against Heaven, and against God, that will never be consumed, neither wild-fire, nor Hel-fire will consume that; but it will live there to work thine everlasting ruine. Labor therefore to make these things present with thy heart, and real to thy own apprehension, be not deluded by Gods long 〈◊〉〈◊〉, the longer the blow is coming, the heavier it will be; the greater 〈◊〉〈◊〉, the greater vengeance; and thou that 〈◊〉〈◊〉 had the Treasury of Gods Bounty and Goodness 〈◊〉〈◊〉 out unto thee, Thou treasurest up wrath against the day of wrath, and reve∣lation of Gods 〈◊〉〈◊〉 Judgments. [ 2]

Strive mightily to 〈◊〉〈◊〉 a 〈◊〉〈◊〉 sight of God himself, as he is pleased to dispense himself in his Holiness and Goodness to the soul to be enjoyed as 〈◊〉〈◊〉 all-sufficient

good, beyond all created Excellencies in the Creature. It was the advice of our Savior, Rev. 3. 18. I counsel thee to buy of me eye-Salve that thou mayest annoint thine Eyes, that so thou mayest see. For darkness is not seen but only by the help of light, Crookedness by the Rule of Straightness, He that knows not the Rule of true Latin will never be able to know what is false, and and so it is in any Art, he that knows not the Rule of building, planting, he will never discover an error in either. The like we may say and conceive touching the discovery of sin, because it is a swerving from the righ∣teous and holy wil of God in his government & commu∣nication of himself to the Creature, it is a professed ju∣sling with that, and his wisdom and goodness therein. unless 〈◊〉〈◊〉 Eyes be anointed with Eye Salve to see him and the purity and spiritualness of his pleasure, as that which only should rule us, and only can satisfie us. We shall never see 〈◊〉〈◊〉 in its own nakedness and Nature. And hence it is, when the wicked in the trouble and ter∣ror of their Consciences feel the fierceness of the fury of the Almighty 〈◊〉〈◊〉 upon their Souls, they know now the smart of sin, and God also as a 〈◊〉〈◊〉 Judg, whose anger they can neither avoid nor bear: This is only a Consequent and a fruit of sin, and comes after it. But to see a right the Soveraign 〈◊〉〈◊〉 of his Wisdom to guide them, and the all-sufficiency of his Goodness far exceeding all created excellencies, and their 〈◊〉〈◊〉 as a going from both these, if they be misguided in the one, they cannot but mistake the other. Job, 42. 4. I have heard of thee by the hearing of the ear, but now mine eye sees thee, therefore, I 〈◊〉〈◊〉 my self, when 〈◊〉〈◊〉 saw God cleerly, he saw his 〈◊〉〈◊〉: So the Convert in 1 Cor. 14. 24. When he had the thoughts of his heart 〈◊〉〈◊〉 ed and made manifest, 〈◊〉〈◊〉 〈◊〉〈◊〉 God is in you of a truth, because he neither saw God 〈◊〉〈◊〉 himself before, and when he sees the one, he sees 〈◊〉〈◊〉, 1. John 3. 7. He that 〈◊〉〈◊〉 sin, hath neither seen

him, nor known him, and these be the terms of true con∣version so set by the Apostle, turned from the power of Satan unto God, Acts 26. 18. q. d. they fell short of the Soveraign Power and Holiness of God before.

We have 〈◊〉〈◊〉 with the First, What it is to see Sin* 1.30 〈◊〉〈◊〉: We are now to enquire of the Second, Wherein this true sight of Sin 〈◊〉〈◊〉, that is, we must see it also convictingly; what it is to us in the work of it, as wel as what it is in it self, in the Nature of it. This appears in a double act, or in two Things:

• 1 We must apply sin particularly to our selves.
• 2 It must be setled with an over-powring strength, upon a mans own soul.

We shall open both these in the order propounded. [ 1]

He that sees his Sins convictingly, must 〈◊〉〈◊〉 content himself with the 〈◊〉〈◊〉 and speculation of Sin, to speak freely of it, to 〈◊〉〈◊〉 out the 〈◊〉〈◊〉 of his corruption, or to lay 〈◊〉〈◊〉 the 〈◊〉〈◊〉 thereof in a judicious and pregnant 〈◊〉〈◊〉. This a wicked man may learn, this a right godly man may somtimes do, and yet do himself 〈◊〉〈◊〉 〈◊〉〈◊〉 by it. Therefore it is required he must see it with a particular application of it to himself and his ownestate 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 same sentence upon those he 〈◊〉〈◊〉 in his own 〈◊〉〈◊〉, which he did upon any when they 〈◊〉〈◊〉 presented to his own 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 without 〈◊〉〈◊〉. There are two things 〈◊〉〈◊〉, we shall open both. [ 1]

He must 〈◊〉〈◊〉 〈◊〉〈◊〉 eye inward, follow his own 〈◊〉〈◊〉 home 〈◊〉〈◊〉 his own 〈◊〉〈◊〉, and cause his own judgment 〈◊〉〈◊〉 〈◊〉〈◊〉 upon his own 〈◊〉〈◊〉 and corruptions. This is called in 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 into a mans 〈◊〉〈◊〉 〈◊〉〈◊〉 1 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 If the people of Israel 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 them, and deliver them to the enemy, so that they 〈◊〉〈◊〉 them 〈◊〉〈◊〉, 〈◊〉〈◊〉

if they shall bethink themselves: the Original thus; if they shall bring it back to their own heart. They had common apprehensions of sins as they saw them com∣mitted by others, or as the word revealed them in the evil of their own nature; but they did not look inward to the loathsom vileness of 〈◊〉〈◊〉 evils which lay in their own bosoms, until they came into Captivity. Thus the Prodigal is said to come to himself, Luk. 15. 17. he had lived without any search and consideration of his own waies, lost himself in letting loose his thoughts in the eager pursuit of his own lusts; now he began to take an account of his own course, to see how the case stands with him, in regard of his own corruption and condition in particular. The want of this the Prophet Jeremy makes to be the principal 〈◊〉〈◊〉 why men rush into the commission of sin, and continue therein; without any 〈◊〉〈◊〉, Jer. 8. 56. Why is this People of Jerusalem slidden back with a perpetual back-sliding? they hold fast deceit, and refuse to return: they 〈◊〉〈◊〉 themselves with some false imaginations, quiet themselves by some self-deceiving mistakes, and so think they need not, and therefore do not return; the reason is rendred in the next words; I hearkned and heard, and no man repen∣ted; and why that? No man said, what have I done? they bring not their own carriages to the scanning, each man will be ready to be Eagle-eyed into other mens oc∣casions; and can easily enquire, and question; and de∣termine, and say, others have done thus, and so, here such have fallen, therein such and such have failed, but no man saies, What have I done? and therefore become fearless of what they have done, and careless of what they do: but each man rusheth into his own wretched course as the horse into the battel; because he carries not the light of the Truth into each 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of his conscience, to pry into the secret 〈◊〉〈◊〉 of his own spi∣rit, and judg aright of that, else be his knowledg never so large, he will get little good by it. The 〈◊〉〈◊〉 that

hath his full charge, if it carry but level, give fire to it, it hits and kils the live mark at which it is shot, but 〈◊〉〈◊〉 hurts the shooter unless it recoyl in the full power, then the man that dischargeth it hardly escapes with life. It is so with the understanding that stands charged, that is, fully informed with a cleer discovery of the nature of sin, it's able to dart in that light into the minds of others, that may dazle their eyes, daunt and wound their con∣sciences with the dreadful apprehensions of the 〈◊〉〈◊〉 of their evils, and work their hearts through the blessing of the Lord to a godly remorse for it: but un∣less their own thoughts recoyl back again upon their own miscarriages, and the falseness of their own hearts, they will never be awed, or humbled, or helped against their own sins thereby. Here is then the rule we must arrest our own souls in 〈◊〉〈◊〉. Achan was never troubled all the while he heard there was an 〈◊〉〈◊〉 thing in the Camp in general, but when the lot had found him, and all Israel had charged the evil upon him, then his heart failed. So we should not content our selves to know and confess that sin is an execrable thing in ge∣neral, which causes Gods gracious presence to be estran∣ged from 〈◊〉〈◊〉, 〈◊〉〈◊〉 leave not before we see the lot fall up∣on Achan; 〈◊〉〈◊〉 thou 〈◊〉〈◊〉 attach thine own heart, take it in the very fact, and as men deal with mutinous Traitors, drag thy wretched and rebellious heart before the Tribunal of the Lord, and deal faithfully, and give in 〈◊〉〈◊〉 against it; say, Lord, there be many Traitors and Rebels abroad in the world which dishonor thy Name, grieve thy 〈◊〉〈◊〉, 〈◊〉〈◊〉 thy Kingdom, 〈◊〉〈◊〉 thy Law, loe 〈◊〉〈◊〉 they be; 〈◊〉〈◊〉 〈◊〉〈◊〉 heart that hath been stub∣born and proud, it is my mind that is vain, my affecti∣ons loose; my life barren and unprofitable; here are those 〈◊〉〈◊〉 〈◊〉〈◊〉, unclean 〈◊〉〈◊〉, 〈◊〉〈◊〉 de∣sires, no 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉, 〈◊〉〈◊〉 here they be, Lord 〈◊〉〈◊〉 they 〈◊〉〈◊〉.

We must also pass sentence impartially without any [ 2] respect to any private end, or ease or quiet, which our own carnal hearts would happily 〈◊〉〈◊〉 into the consi∣deration; These and these sinns are as bad and as base and as dangerous in this vile heart of mine as in any heart I know under the cope of Heaven if not worse, nay what ever abomination is in the bottom of Hell, and in the heart of Beelzebub, the spawn of the like sins and of the same hellish nature, are in my soul, they are the seed of the Serpent and that they break not out into the like hideous practises its no thank to my cor∣rupt nature that hinders me, but thy Grace and pro∣vidence restraynes me from such evils: Its our despe∣rate weakness, and a great part of our misery, that we are apt to be favourable to our own follies, that sin should be of annother appearance & apprehension when we see it in our selves then when we pass sentence upon it as it is presented in the word and in its own nature. Im∣pannel a jury of the most wicked nay the worst of men that have been trained up under the Preaching of the word and confess the Scriptures to be the word of God which cannot deceive, and let the text be propounded and their opinions be asked in that case, 2. 〈◊〉〈◊〉. 1. 9. The Lord wil come in Flaming Fire rendring Ven∣geance to them that know him not, and obey not the Gospell, they wil all give in their verdict as one man with one mind, such as be guilty of such disobedience, must certainly have this 〈◊〉〈◊〉 Vengeance from the hand of the Almighty, but infer, therfore this is 〈◊〉〈◊〉 lot and allowance from the Lord, because they have not, they do not obey the Gospel 〈◊〉〈◊〉 〈◊〉〈◊〉, their 〈◊〉〈◊〉 do testify so much. Now the case is altered, when its once come to their 〈◊〉〈◊〉, Its another kind of ignorance and 〈◊〉〈◊〉, and 〈◊〉〈◊〉 another 〈◊〉〈◊〉 acted then 〈◊〉〈◊〉 〈◊〉〈◊〉 they.

This 〈◊〉〈◊〉 of our 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 self 〈◊〉〈◊〉 hearts, the Philosopher in the practise of men even by

the twilight of the common Principles of reason remain∣ing in the decayes of nature observed. For taking it for granted that no man doth wil evil under the name of evil but as it comes under the appearance of som good and that all men easily grant and freely confess that Drunkenness, Injustice, Intemperance are evil, the question then growes how these men judging these carriages to be evil, are daily taken aside with the Com∣mission of them. Ask the Drunkard whether 〈◊〉〈◊〉 be unlawful, he consesseth it Loathsom and yet com∣mits it, Ask the Blasphemer whether 〈◊〉〈◊〉 be a sin, He wil profess it detestable at one breath, and practice it at the next. Theeves themselves count it unjust that any by cunning should deceive them, cry out of falshood and yet by force 〈◊〉〈◊〉 〈◊〉〈◊〉 others; the ground is here. When the question is put and propoun∣ded in the general, they wil grant it.; when it comes to their particular for such a man at this time upon this occasion in this company for such an end, to be loose or tipple in this manner this is not unlawful. For in these the Devil casts in 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 or 〈◊〉〈◊〉, Credit, Friendship, Familiarity (as the Lawyers al∣ter the Case by circumstances) and by these he would put another 〈◊〉〈◊〉 upon 〈◊〉〈◊〉 carriages and 〈◊〉〈◊〉 make them 〈◊〉〈◊〉 〈◊〉〈◊〉: 〈◊〉〈◊〉 〈◊〉〈◊〉 hearts they give in evidence of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 our 〈◊〉〈◊〉, and 〈◊〉〈◊〉 would have the sentence 〈◊〉〈◊〉 〈◊〉〈◊〉 them, that in case they may be 〈◊〉〈◊〉, and not utterly 〈◊〉〈◊〉. So David saw sin in the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 own 〈◊〉〈◊〉: So 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 her 〈◊〉〈◊〉 〈◊〉〈◊〉, when he himself 〈◊〉〈◊〉 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 〈◊〉〈◊〉 Gen. 〈◊〉〈◊〉. 24. Therfore thou 〈◊〉〈◊〉 〈◊〉〈◊〉 thy 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Appli∣cation, that they are in thee as in others, and 〈◊〉〈◊〉 〈◊〉〈◊〉 in thee 〈◊〉〈◊〉 thou 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 in 〈◊〉〈◊〉. [ 2]

〈◊〉〈◊〉 The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 them apply 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

upon our Consciences: otherwise such a particular apprehension may and will suddenly pass a∣way, and the steams of our distempers wil easily alter and corrupt our understandings, and bring the cause quite about. This particular application wil be as a sudden flash of Lightning sliding through our minds, which leaves all as dark as ever when once over, there∣fore there must be a settling of this with an overpowring strength, leaving it there enrolled that it may stand upon record in a mans Conscience. The former arrests the sinner, this latter layes hold upon him, pinions him, and imprisons him as it were, until he have answered what the truth hath against him, herein lyes the life and power of a conviction and if it be of the right stamp and carry indeed an overpowring virtu in it, it will ap∣pear in three things.

It must be,

• 1. Undeniable,
• 2. Immoveable,
• 3. Victorious and invincible.

Conviction must carry an undeniable evidence with [ 1] it that as the truth hath layd and pleaded an action a∣gainst the soul, so the understanding may be forced to confess it, and sits down satisfied under the uncon∣troulable authority thereof and of the truth therein. The Scriptures are so pregnant, reasons so plain, argu∣ments so strong, that though before they did not see, they could not think it, or be brought to beleeve, that their sins were so heinous or their condition so misera∣ble, yet they now know not how to gainsay it. Thus 〈◊〉〈◊〉, when he stood upon the terms of his 〈◊〉〈◊〉 at several times when God had terrified him by the dis∣covery of himself, he then yeilds the day, Job. 7. 20. I have sinned what shal I do unto thee Oh thou preserver of men q. d. I have no reasons to alledge, no excuses to make, no arguments to plead, I 〈◊〉〈◊〉 the action, I have sinned. Thus the Lord took down the height of

〈1 page〉〈1 page〉

of the Word, that as it is said of Stephen, they could not 〈◊〉〈◊〉 the Spirit by 〈◊〉〈◊〉 he 〈◊〉〈◊〉; 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 though the 〈◊〉〈◊〉 would gain say, yet 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 18. 15. Nay, but 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. So the Spirit fol∣lows the soul, and 〈◊〉〈◊〉, and removes these Cavils and Objections that the sinner makes, and still shews and saies, nay, but this is thy sin, and 〈◊〉〈◊〉 will be thy damna∣tion; that the sinner is 〈◊〉〈◊〉 to yield, and say, this is the Truth, I cannot 〈◊〉〈◊〉 it; it is my condition, I can∣not deny it; this is my sin, and will be my 〈◊〉〈◊〉, I can∣not but expect it. [ 2]

It must be Immovable, of such 〈◊〉〈◊〉, That as it 〈◊〉〈◊〉 〈◊〉〈◊〉 understanding to sit down under the evidence of the Truth as confessing of it; so it keeps it under the sting and 〈◊〉〈◊〉 of it. That as it is with the Bird in the Net, the more she stirs to get out, the faster she is taken: So with the sinner, the more he desires to fly from the 〈◊〉〈◊〉, to 〈◊〉〈◊〉 it, the more strongly the Truth takes hold of him in the terror of it. So 〈◊〉〈◊〉 〈◊〉〈◊〉 where he will, do what he will, go whether he will, the Truth will go with him as a Jaylor with the Malefactor; for the Truth is so 〈◊〉〈◊〉 when 〈◊〉〈◊〉 brings in the discovery of our sins at the first, that it 〈◊〉〈◊〉 a man weary of each 〈◊〉〈◊〉, each condition, 〈◊〉〈◊〉, and of his life, that 〈◊〉〈◊〉 could wish not to be; that he may not be under the terror of it. And therefore though he cannot 〈◊〉〈◊〉 the Evidence of it, yet he would 〈◊〉〈◊〉 some 〈◊〉〈◊〉 and shifts that may be to take off the 〈◊〉〈◊〉 of the dreadfulness of it, or make an escape from under the stroak and strength of it: but all in vain; for the Conviction is immovable, no man can take it off if God set it 〈◊〉〈◊〉: All the Carnal Reaso∣nings, corrupt Pleas, sinful Cavils, whereby men would put by the blow, they do all vanish before this Light, 〈◊〉〈◊〉 〈◊〉〈◊〉 before the Sun. The more he opposeth it, the more he is under guilt, and so the strength of the convi∣cting

Truth; his sins way-lay him in every place; he sees his sins dished out before him on the Table where he eats, lie down with him in the Bed where he rests, when he dreams they terrifie him, when he awakes they are as so many Sergeants to arrest him, & summon him to Judg∣ment they are imprinted in the paths where he walks, and where ever he goes, he sees his sins going before him, and he going to Hell with them.

Such an immovable discovery the Lord set upon the heart of Job when he let in the light of himself, that he sits down in silence, and hath not one word to say, no way to wave it or to slip aside from under the evidence of it, Job. 40. 4, 5. Once have I spoken, but I will say no more; yea twice, but I will go no further. While his friends were talking with him, their Arguments were so feeble that he could find a way out, and could free himself from the stroak, and deliver himself from the dint of the blow: but now the conviction besieged him with such evidence that no carnal reason could relieve him, stops all passages that there is not a muse or crevis for him to creep out, therefore he sits down in silence, sees he cannot ease himself, nor wind away by any pre∣tences and wiles he can devise: It is so with a corrupt heart beleaguer'd with the light, so that if his carnal friends, or ignorant neighbors, his loose companions would strive to take off his thoughts, alter his apprehen∣sions, and abate the edg of the blow, and 〈◊〉〈◊〉 to put in bail for him; his state is not so miserable and helpless, nor his sins so vile, quiet your heart, there is mercy with God, and satisfaction in the merits of Christ. He re∣plies, I have often cozened my self with such devices, miserable comforters are ye all. I have thought as you do, and said that which you speak in former times; but alas, these shifts will not serve the turn. Christ came not to comfort sinners, but to convert them also; to hum∣ble sinners as well as redeem them; he came to save

sinners but to destroy their sins first; I never found 〈◊〉〈◊〉 〈◊〉〈◊〉. I must not expect the other, nor you neither, This is to 〈◊〉〈◊〉 the thoughts, to bring them under 〈◊〉〈◊〉 〈◊〉〈◊〉, under the Authority of the Truth that they may not once hush or 〈◊〉〈◊〉, 2 Cor. 10. 5. And this is that spirit of 〈◊〉〈◊〉 the Apostle speaks of, Rom. 8. 15. It makes us 〈◊〉〈◊〉 of our slavery, and binds a man hand and foot as it were, fenceth his way with fears, be∣sets his passage on every side with expectation of evil, which he cannot tell how to bear, or how to avoid; he sees he can procure no 〈◊〉〈◊〉 nor 〈◊〉〈◊〉 to himself, and fears he shall never obtain none from the Lord, dares not commit sin as formerly, yet cannot tell how to be freed from it. So that as Reuben somtimes in another case, so the sinner in this, and I, whither shall I go? Gen. 37. 30. evils appear from every quarter which way so∣ever he looks; if to Heaven, there is Justice to punish; if to Hell, there are Devils to torment; into himself, there is Conscience to accuse; on Earth in his dayly course, there is nothing but his dayly rebellions, and his confusion dayly before his face, and the truth is the more terrible because he hath withstood 〈◊〉〈◊〉 so long: That as it fares with the prisoner that had the freedom of the pri∣son while he carried himself fairly, but because he hath been taken in some false pranks, and plotting an escape, he is now laid in the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 with 〈◊〉〈◊〉, now never like to 〈◊〉〈◊〉 〈◊〉〈◊〉 day, or look for any brea∣thing. So here, my estate is more miserable because I have opposed the means that might have procured my help, the checks of Conscience, I have smothered or slighted; many warnings I have had, but willingly for∣got them; many sad reproofs that laid hold 〈◊〉〈◊〉 me, but I studied how to wrest away my thoughts; it's just with God to load me with Curses, which would never look for comfort from God in a right way. 〈◊〉〈◊〉 ever there was a 〈◊〉〈◊〉, I am he 〈◊〉〈◊〉 〈◊〉〈◊〉 ever God 〈◊〉〈◊〉 a Rebel, he wil 〈◊〉〈◊〉 〈◊〉〈◊〉.

Lastly, This Conviction is victorious and invincible, It doth not only stop the mouth of carnal Reason, and the cavils thereof, but also displaceth it. It not only stills the 〈◊〉〈◊〉 and pretences of the sinner, but makes the mind and heart give attendance to the Truth, to be sub∣ject thereunto, and to take the impression thereof. For otherwise the sinner thus tyred and dauled by the dayly laying at of the Truth, may either happily lie still, though not cavil with it; yet not give attendance to it. But in a stupid kind of fortish sencelesness, wear out the blow, and so wast away to nothing, as many out of sor∣row have become like senceless blocks. Though their practice hath not been evil, yet they have had no heart to good; or else they fall to desperate prophaneness or professed opposition; when they cannot escape the pri∣son, they'l break the prison, and lay violent hands upon the Keeper, Rom. 1. 18. They hold down the Truth in unrighteouness, they imprison the Truth while the Truth should imprison them, therefore when the Lord will settle an over-powring Conviction, he makes it victorious: Therefore he is said, Job, 36. 9, 10. When he shews them their transgressions, he commands that they return from iniquity. 〈◊〉〈◊〉 〈◊〉〈◊〉 break out, and over bear and force the mind and heart to give atten∣dance and take the impression of it, as when the Conque∣ror and he that 〈◊〉〈◊〉 got the Victory, comes in place, all give attendance unto his 〈◊〉〈◊〉. The want of the maintaining this 〈◊〉〈◊〉 power of a Conviction, I take to be the cause why many even of Gods own are so 〈◊〉〈◊〉 taken aside after althe helps they do enjoy, and the resolutions they take up. I have often wondred when a man hath be 〈◊〉〈◊〉 with much bitterness in daies of humiliation such and such evils, begged for grace and help, and resolved against them; they know and 〈◊〉〈◊〉 it's in 〈◊〉〈◊〉 to cavil, or think to make an escape, 〈◊〉〈◊〉 they reject such a 〈◊〉〈◊〉, and 〈◊〉〈◊〉 they 〈◊〉〈◊〉 〈◊〉〈◊〉 aside, and that strangely and 〈◊〉〈◊〉 they fall 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

with their old corruptions. They do not put this Conviction into commission, they do not make it victo∣rious, or maintain it so, or the Authority thereof, so as to force attendance. When the 〈◊〉〈◊〉 is good, and 〈◊〉〈◊〉 Mill tight, why goes it not? There is not so much Wa∣ter kept as to drive it, because they have let out the stream and strength another way; therefore there is not so much power in a conviction as to force attendance, and to drive the heart to obedience. Therefore as Paul said to Timothy, 1. Tim. 4. 15, 16. Meditate upon these things, and continue in them, or be in these things. So you must be in a Conviction, and continue under it if you would find it victorious, and then it wil be so first or last, and wil eat out al opposition, though with much ado. As it is with Aqua fortis if laid upon Iron, though it do not at once, and suddenly, yet secretly and insensibly it wil eat the Iron in pieces. So it is with a Truth which God wil make victorious, it will lie upon the Spirit of a man, and eat there, and work there, and break out effectually, it may be many yeers after, Job, 33. 16. this is called the sealing of 〈◊〉〈◊〉 Instruction; which is to add Authority and Soveraignty to it, as when the E∣dict was sealed by the intreaty of Haman, there was no opposing, no gainsaying of it.

The Reasons of the Point (which was the fourth Particular attended in the Explication) come now to be considered: And these are two:

The first is taken from 〈◊〉〈◊〉 order which the Lord in the* 1.31 way of his providence and work of nature hath pla∣ced betwixt the mind and the 〈◊〉〈◊〉, the understanding and wil of man. these two faculties have a near kind of correspondencie, the one to help forward the work of the other. Knowledg and understanding is the inlet into the soul nothing comes to the heart nor 〈◊〉〈◊〉 work upon it but so far as knowledg makes way, &c ushers it in

(as it were) into the presence of the wil and leaves an impression thereof upon it. 〈◊〉〈◊〉 use to say that which the eye sees not 〈◊〉〈◊〉 heart rues not; that which the un∣derstanding conceives not, the wil is not, nay cannot be affected with, if Good to embrace it, if evil to be 〈◊〉〈◊〉 and troubled therewith. Its the method 〈◊〉〈◊〉 observed in Gods dispensation towards him, when his heart was brought to a hatred against the evil of his waies, Psal. 119. 107. By thy Commandements have I got understanding therefore I hate every false way. Unless a right understanding go before, a through hatred wil not follow after. As it is in the body unless the stomach receive and hold and convey also the purga∣tion either to the spleen or lower parts of the body be the receit never so strong yet wil it never stir the humor, or trouble nature though the distemper were abundant & dangerous. Because in an ordinary course of provi∣dence, there is no way 〈◊〉〈◊〉 come to the humor but by this means. Its so in the soul, be the truths delivered at∣tended with never so much terror and power, able to sink the heart of a sinful Creature as not able to endure the dread of it, if yet the understanding conceives not the nature of such truths, nor convey and settle them sadly and Convictingly upon the heart, its not at all stirred in the least measure therewith much less troubled with the danger discovered therein, because they cannot reach the heart, therefore can never work upon it. As through ignorance we commit sin because we see not the evil in it, so after commission we sorrow not because we apprehend not the 〈◊〉〈◊〉 and danger Acts. 3. 17. I know that through ignorance you did it, as did also your Fathers, 1. Cor. 2. 8. For had they known it they would never have crucified the Lord of life, It fares with a fals-harted 〈◊〉〈◊〉 as it did with the wife of Jeroboam, when she came to enquire of her sick Child, all the while she had received no certain evidence, whe∣ther it would 〈◊〉〈◊〉 or live her heart was 〈◊〉〈◊〉 and com∣forted

in her present hopes. But when Abijah the Pro∣phet related the message of the Lord; Come in thou wife of Jeroboam why fainest thou thy self to be another? behold I am sent to thee with heavy 〈◊〉〈◊〉. the Lord 〈◊〉〈◊〉 bring evil upon the house of Jeroboam and wil cut off him that is left, get thee home to thy house, and assoon as thy feet enter into thy house the Child shal dy, this sunk her hopes, so fares it with a fals-harted igno∣rant sinner he may be quieted with the persent appre∣sion, of his good condition when he hath no evidence to the contrary. But when the Lord sets up an over∣pouring conviction in the mind w^ch may give in 〈◊〉〈◊〉 and infallible witness of its 〈◊〉〈◊〉 and 〈◊〉〈◊〉 estate 〈◊〉〈◊〉 thou fals-hearted hypocrite why 〈◊〉〈◊〉 thou thy self to be another? and befoolest thy self with vayn hopes behold here is heavy tidings sent unto thee from the Lord of hosts. thou art yet in the gal of bitterness in the bond of iniquity and if thou diest so, thou 〈◊〉〈◊〉 certainly 〈◊〉〈◊〉 from the presence of the Lord for ever. This fastening the truth upon the conscience comes home and forceth the heart to feel and to be affected therewith.

Ignorance frustrates wholly the end of all the means we use, and the endeavours we take up for refor∣mation* 1.32 of the evills of our hearts and lives. For.

1. First it misleads all our endeavors that they suc∣ceed not; it misleads our whol course and our proceed∣ings against our sins, and out of mistakes presents our corruption as appearing sweet through our misguided apprehension, and causes us to oppose our Saviour Christ and his truth that would subdue them. This Paul professed to be the ground of his 〈◊〉〈◊〉 car∣riage, when he should have persecuted the enemies of the Church he 〈◊〉〈◊〉 the Church and that out of 〈◊〉〈◊〉, Phil. 3. 6, concerning zeal I persecuted the Church, so far from finding his sin bitter to him 〈◊〉〈◊〉 having his heart broken from it, as that 〈◊〉〈◊〉 〈◊〉〈◊〉 the

practice of it with the greatest expression of zeal, as that which deserved the best of his endeavour and where∣in he might spend the best of his pains and that you may see how ready we are in the dark to put up Snakes in our bosoms instead of sweet 〈◊〉〈◊〉. He nakedly and ingeniously confessed whither his 〈◊〉〈◊〉 led. I did verily think in my self I should do many things a∣gainst the Name of Jesus. Acts. 26. He that con∣ceived it as a matter of duty to do such things, his heart upon such grounds under such delusions would never be carryed against these, Ignorance wil make a man swal∣low the worst 〈◊〉〈◊〉 any change, 1 John 16. 2. the time will come that they who shall kill you, will think they do God good service, that which keeps the soul insen∣sible of the bitterness of sin, and from feeling of the weight of sin, that will also keep it from being weary of it, and willing to part with it It's a popish practice and a principle of the power of darkness. Ignorance is the Mother of devotion; when men cannot tell how to lead themselves or see their own way you may lead them 〈◊〉〈◊〉 way you wil, and if once Satan can keep a man from the sight of his sin he wil keep him sure under the command of sin, and drive him to do his drudgery and that with delight and resolution, when the Phylistians had put out Sampsons eyes, they led him whither they would and made him do what they would. Paul in his ignorance strikes a Friend instead of an Enemy, and strikes he neither knowes nor 〈◊〉〈◊〉 who. Acts. 9, who art thou Lrod?

2 As thus ignorance misleads a mans whol course that it succeds not, so it perverts the power of all means that they profit not, misapplies al the means he hath, and so spoyles them and his own peace and comfort also insomuch that his corruptions grow more strong and incorporated into him and he more unwilling to part with them, and thats the fruit of ignorance; the pro∣mises and comforts of the Gospel which do not apper∣tain

to him, he catcheth greedily at them, as a portion provided for 〈◊〉〈◊〉 and goes away with that dream, and swels unmeasurably 〈◊〉〈◊〉 presumption and self∣confidence; Are not al the Congregation holy? what needs this severing and differencing of men? what are 〈◊〉〈◊〉 who would be the only Saints? are not we al sinners, and Christ dyed for such and for us as wel as for them? the threatnings and curses which the Lord denounceth against the ungodly 〈◊〉〈◊〉 cast them away with a fearless contempt, as such as do in no wise touch them or concern 〈◊〉〈◊〉 particulars, and therefore should not trouble them; tush say they we have made a league with death and a covenant with Hell, and when the destroying scourge passeth over, it shal not come near to them, Isay. 28. 15. yea they do commit evil, and yet say they are delivered by the Lord, Jer. 7. Thus they grow 〈◊〉〈◊〉 and hard hearted, the wholsom counsels and directions of the word, which should be light unto their feet, and a discovery of al their failings, they slight the exact attendance thereunto as that which God wil not exact at their hands, because in many things we sin al, and so become careless or negligent as though they should not answer, and the Lord would not exact what they cannot do. Its with an ignorant sinner in the midst of all means as with a sick man remaining in an Apothe∣caries shop, ful of choycest 〈◊〉〈◊〉 in the darkest night: though there be the choycest af all receipts at hand, and he may take what he needs, yet because he cannot see what he takes, and how to use them, he may kill himself or encrease his distempers, but never cure any disease: so here with an ignorant person, he enjoyes al means, and yet abuses them, he may encrease his cor∣ruptions, but not reform them, his heart grows more hard, and his corruptions more strong, but he cannot in reason expect any help.

Hence we learn by way of Instruction: An ignorant* 1.33 〈◊〉〈◊〉 is a naughty heart, whether out of blindness they

do not, or out of prophaness they wil not understand, and look into their estates. He that never saw his sin aright, he never yet saw good day, nor the least appearance of any saving work of Gods grace in his soul, yea he is so far from attaining such a condition, that in truth he is not in the way to it. We wil go no further than the consideration of the former truth, and then let thy Conscience be judg in the case propounded. Suppose then thou shouldest hear a distressed creature under the terror of his Conscience freely and ingeniously lay open his condition unto thee. The day is yet to dawn and the hour yet to come, that ever he was touched with any sence of sinful rebellions, never yet Godly sorrow came into my soul, nor remorse into my Con∣science for al my many 〈◊〉〈◊〉 before God and men, wounds of Conscience, burdens of spirit, and broken∣ness of heart for our daily departures and provocations they are wonders and riddles. I have heard of such dis∣positions, but am a stranger to the having of the least work that way. I appeal to thy own Conscience, what wouldest thou think of such a party, who thus confes∣seth, and is as he confesseth? me thinks I hear thee an∣swering, and thy heart shaking before thou givest it, What! senceless of his sin! how fearful is his estate! Where there is no sence, there can be no sorrow, no re∣pentance, therefore no Christ, nor pardon, nor Salvati∣on, for unless ye repent, ye shall all likewise perish. Never broken, God will never bind, so far from being good that he is not yet in the way to receive any good. Wo unto him that hath thus sinned, and thus continues. Oh poor ignorant Creature thine own mouth hath condem∣ned thee, thou hast past 〈◊〉〈◊〉 against thine own soul, thou never hadst a true sight of thy sins, therefore thou couldest never have a true sence of them, or sorrow for them; thou never hadest a sound apprehension, thou canst not have a through contrition for them. It came not near thy heart to break it, when it never touched it in

Truth, nay, it never was within thy ken to see it in a∣right manner: See yet thy misery further in enlarged these several Degrees following:

There is no evil thou canst prevent, no good thou∣canst receive, no mercy thou canst expect: and when thou hast looked sadly upon these, thou wilt have thy load.

Liable thou art to all the hazards that Devils can [ 1] devise or intend, men endeavor, or thy self deserve. A blind man is subject to all kind of injurious dealings from the feeblest persons, yea, from Children; plot they may, he cannot perceive; do they may, he cannot avoid. It is so with an ignorant person in his Spiritual condition, he is a prey to his sins, and a spoyl in the hands of Satan that catcheth him at his pleasure; and car∣rieth him headlong and hood-winked to everlasting de∣struction, every snare entraps him, allurement intangles him, temptation foils him; he can see nothing, prevent nothing, but goes like an Ox to the slaughter, and a Fool to the stocks, and knows nothing: Nay, were there no Devils to tempt thee, thou wouldest run into all evils of thine own accord. An ignorant heart like a blind man, stumbles at every block, fals into every ditch, yea, rusheth with greediness to the practice of the most hellish evils: It was the Jews case, out of ignorance they chose Barabbas a Murderer, and rejected the Lord of Life; they were violent to take away his blood, that came to take away their sins, and this out of ignorance; for so our Savior in his prayer, Father forgive them, they know not what they do, Luke 23. 34. He that walks in darkness, knows not whither be goes, though he go to Hell; 1 John, 2. 11.

There is no good he can receive from any means re∣maining [ 2] in this blindness. Counsels do not take place; 〈◊〉〈◊〉 cannot perswade, Judgments, Threatnings do no awaken, Admonitions, Exhortation are of no force, they are beyond the reach of all these, they cannot come

at them, therefore cannot work upon them, But as in some desperate diseases when they are come to the grea∣test extremity, as in a Quinsie, when it hath swelled be∣yond measure, that speaking and swallowing are wholly hindred, each man that sees will easily conceive, and conclude, Alas, he is but a dead man, he can take no∣thing, therefore it's not possible he can continue. The Disease indeed is curable, but how should his Physick cure him, or his Diet nourish him, if he can take neither, there is no good to be expected, to be done, when he can take nothing that can do him good. So it is in the soul, ignorance stops the passage of the power and work of al Gods Ordinances: There is no corruption, but the means are mighty through God to relieve, if they could be taken; were the heart proud, if the Word were re∣ceived and welcomed, it would humble it; if stubborn, it would meeken and calm it; if unclean, it would purge it. But ignorance stops al the passages, intercepts the work of the Word, the understanding conceives it not, and the heart cannot profit by it, nor be bettered there∣with.

There is no Mercy thou canst expect: And this is a∣ble [ 3] to 〈◊〉〈◊〉 a mans heart and hopes in irrecoverable dis∣couragements; for though our endeavors prevail not, means prosper not, yet mercy can outbid both, and re∣lieve beyond both; but if mercy suffer thee to be blin∣ded, mercy wil suffer thee to be damned. It's Gods own resolution expressed, Isai. 27. 11. They are a people that have no understanding, therefore he that made them, will not save them, nay, he will shew no mercy to them. It's the determination, he hath 〈◊〉〈◊〉 as a conclusion be∣yond controul, Hos. 4. 14. The people that do not un∣derstand, shall perish; It's the last execution he will put forth, 2 Thes. 1. 8. He will come in flaming fire; rendring vengeance to them that know him not. They are the mark in the first place, against which the fiercest of his fury expresseth it self. They that wil not

now see their sins by the word, they shall be forced to see them, and to look them over by the flames of 〈◊〉〈◊〉 at the day of Judgment.

Hence again it follows: To be hard to be convicted is* 1.34 a dangerous sin, and a dreadful curse to the party that is tainted with such a disposition of spirit. We wil go no further than the Doctrine delivered, and that will give in undeniable evidence to both parts of the colle∣ction:

1 To be hard to be convinced, is a dangerous sin; [ 1] and that more waies than one.

He sins against his own soul; the happiness and [ 1] peace of it as being accessary, and that in a special man∣ner, to his own everlasting ruine, and imbrewed his hands in his own blood as it were; when the helps that God hath appointed, provided, and now also presents before him, and puts into his hands, he willingly, yea wilfully rejects, refuseth the use of them, and opposeth the work of them, and so consequently his spiritual good that might come thereby. When the Patient out of sullenness, and waywardness of spirit, refuseth the Phy∣sick or Diet provided for his good; at last Nature be∣comes so low, that he is utterly disenabled to take it, and so is starved and 〈◊〉〈◊〉, each man concludes, he was accessary to his own death. So when God hath sent his faithful Servants to admonish thee, his Ministers to con∣vince that gainsaying Spirit of thine, to ransack the cor∣ruption of thy cankered Conscience, so that the core might have been searched, and thy distempers 〈◊〉〈◊〉. Who knows what good might have been wrought, what benefit thou mightest have received, hadst thou but suf∣fered and received the helps provided for that end; which when thou diddest oppose, and not suffer thy self to be convinced, thou didst oppose thine own everlasting welfare, and therefore art guilty of thine own blood, Luke, 7. 30. The Publicans and sinners justified God, and were baptized; but the Scribes and Pharisees re∣jected

the Counsel of God against themselves, i. e. a∣gainst their own good and happiness. Yea, so the Apo∣stle to the gainsaying Corinthians, when he had dispu∣ted long, and manifested the Truth in the cleer evidence of it, Acts, 18. 14. and they gainsayed still, and blas∣phemed, he shook his rayment in sign of distast and in∣dignation, and said, your blood be upon your own heads, I am clean, he was innocent. And so one day thou wilt be forced to confess, and to cleer the innocency and faithfulness of Gods Servants, I was the cause of my confusion, my own wayward gainsaying Spirit, else I might have been recovered; they did their duty with much painfulness, but my perverse spirit would not re∣ceive that counsel, which would have directed and com∣forted me, but now condemns me. So Paul to the contradicting Jews, Acts, 13. 46. Because ye put away the Word, and judg your self unworthy of eternal life: thou wilt then be forced to yield it, I am unworthy that ever the Promises of the Gospel should establish my heart who would not be convinced of the goodness of them, unworthy that ever the Gospel should be the sa∣vor of life to me, who have cast it behind my back as un∣savory Salt.

He sins against the Ordinances, the Faithfulness, Truth, and free Grace of God therein revealed and dis∣pensed [ 2] for his everlasting good; he casts all these behind his back, and out of a slight neglect wil not give the least entertainment thereunto. This quarrelling disposition, like a squeazy stomach, spils the Physick when he can∣not endure to take it, flings away the dainties provided when he is not willing, nor hath not a heart or appetite to feed on them; and how hainous this contempt is, the Apostle intimates, Hebrews, 2. 3. How shall we escape if we neglect so great salvation?

It sins against Gods Spirit in a more than ordinary manner; he would seem in his gainsaying frame to try [ 3] masteries with the Lord, and in the highest strain of re∣bellion,

to contest with the Almighty Spirit of Christ in the utmost defyance, as refusing to yield in the least appearance, I call it the highest strain of 〈◊〉〈◊〉 to try Masteries with the Almighty, and that may be thus ob∣served.

When our Savior was to leave the world, and to go to Heaven to possess the glory he had with the Father be∣fore all worlds, he comforts the hearts of his Disciples touching his departure with the Consideration of the incomparable benefit that would accrew therefrom, John, 16. 7. It is expedient for you that I go away, so if I go not away, the comsorter will not come, but if I depart I will send him, that is, the Spirit of the Lord Jesus would not dispense the powerful work of his Grace in such an abundant measure, unless he ascended unto the Throne of his Grace; for the largeness of the dispensation thereof, and that in reason until that time, The Spirit was not yet given, because Christ was not yet glorified, John, 7. 39. When he ascended up on high he then gave gifts unto men even for the Rebellious, Eph. 4. 8. And herein appears the powerful dispensation of his Grace, and operation of his Spirit, then when the Comforter is come, he shal convince the world of sin, he shal set down the Consciences of the Sons of men in the sight of their vileness and guilt: This is as it were 〈◊〉〈◊〉 Master-piece of the work of the Spirit, when he is sent from Heaven, from the Father and the Son with full Commission and Power, from our Savior, advanced to the highest pitch of supreamest excellency of his King∣ly, Prophetical, and Priestly Offices, and that for this end in the first place as the prime and hardest work to convince the world of sin: Now to gainsay and contra∣dict this Spirit in this Work, for which he hath received this Commission, is to contest for Masteries with the Al∣mighty, Heb. 12. 25. If they escaped not who refused Moses who spake on Earth, how shall we escape if we refuse him that speaks from Heaven? And this is the

highest strayn of rebellion, when a 〈◊〉〈◊〉 wil not give way nor yield in the least but 〈◊〉〈◊〉 out this authority of the spirit from having any entertainment, even in the suburbs, 〈◊〉〈◊〉 our apprehensions and understandings, while we continue in this gainsaying frame; there wants nothing but light and malice to make it 〈◊〉〈◊〉 sin against the Holy Ghost. Here is the hainousness of the sin;

See the Curse of it that is dreadful. [ 2]

Thou makest way for Satan in the means which are [ 1] appointed by God to oppose him John 13. 27. The De∣vilentred into Judas with a sopp, so he enters with an admonition and counsel while thou doest oppose that truth which should help thee against his power and subtilty, but yieldest thy self fully to be possessed by both, Thou wilt not be guided by the counsel of God, therfore thou shalt be cousened by the delusions of the Devil.

Christ in his righteous dealings and according to thy [ 2] just deservings delivers thee up to the power of Satan, whenas thou wast willing to yeild up thy self to his possession, So Paul. 1. Tim. 3. 20. delivers Hy∣menoeus and Philetus unto Satan, and in Church dis∣cipline obstinacy in the least evil, is answerable to the greatest offence, because by that means the soul shakes off the authority of the Lord Jesus, and so is to be cast out.

Because thou hast gainsayed his dispensations, he wil [ 3] have no more dealing with thee Math. 23. last. you shal see me no more. He wil pass by and not speak with thee, He wil instruct 〈◊〉〈◊〉, admonish others, but he wil 〈◊〉〈◊〉 thee no more, reprove thee no more. He wil not change a word with thee in the 〈◊〉〈◊〉, 'My 〈◊〉〈◊〉 shal not alwayes 〈◊〉〈◊〉, Gen. 6. 3. That spirit which thou hast resisted and opposed shal stir in thee and strive with thee no more, thou wouldest 〈◊〉〈◊〉 see, thou shalt not see therefore; thou wouldest not have thy conscience stirred it shal be seared therefore.

Thou art every day ripening for 〈◊〉〈◊〉, and reserved [ 4] in the chayns of darkness til the judgment of the great 〈◊〉〈◊〉 and therefore thy condition is like that of the De∣vil himself, thou hast only the liberty of thy chain, that is, liberty to encrease thy sins and thy plagues. when the Lord would prepare a people for destruction he saves. 〈◊〉〈◊〉 a. 6. 10. he seals them up under the curse of a 〈◊〉〈◊〉 mind and a hard heart. Hear ye indeed but understand not, and see yee indeed but perceiv: not; 〈◊〉〈◊〉 the heart of this people fat, and shut their eyes lest they see with their eyes and understand with their heart and convert and be healed.

〈◊〉〈◊〉 Instruction, why men of the greatest ability for* 1.35 depth of brain and strength of understanding are most hardly brought to brokennes of heart and to be woun∣ded with Godly sorrow for their sins; the ground is from the point in hand, because they are hardest brought to see their sins; the power of carnal reason doth so mighti∣ly prevayl in them being now in their natural condition, the strength of their abilities becomes wholly perverted to their own hurt, and the maintaining of their own dis∣tempers, their subtilty deceives themselves & they abuse the sharpness of their wit to beat back the authority of the 〈◊〉〈◊〉 and to wind away from the evidence of argu∣ment that is 〈◊〉〈◊〉 to their view. They shut out the light of the truth from coming into their hearts. and therefore its not 〈◊〉〈◊〉 it should work upon them 〈◊〉〈◊〉 or effectually prevail with them for God. Hence that peremptory 〈◊〉〈◊〉 of the Apostle not many wise men after the flesh 1. 〈◊〉〈◊〉. 1. 26. because the wisdom of the 〈◊〉〈◊〉 is enmity against God. Rom. 8. 7. 〈◊〉〈◊〉 it is as a weapon in the hand and under the command of our fleshly hearts, It fortifies most strongly against the evidence and essicacy of the truth, wil not suffer a con∣viction to fasten upon the Conscience, and therefore no Godly sorrow to affect the soul of a sinner. As it is in war when the trenches and outworks are slight,

and the wal of the City low, and the Castle weak, its no matter of danger or 〈◊〉〈◊〉 for a wise Comman∣der with compitent forces to surprise it, to carry the place, and Conquer the people their defence was but feeble, but were their out-works strong, their walls high, the Citadel and Castle impregnable, it wil abide many assaults and stand out long, even against the 〈◊〉〈◊〉 power that shal 〈◊〉〈◊〉 them, and happily be forced to raise the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 place as not able to prevail. It is so in our spiritual condition, when the Lord coms to lay siege to the soul of a sinful creature who is now under the power of darkness, and the sove∣raign command of his corruptions which rule as supream Lords over him: There is no Conversion without Con∣viction (as hath been shew'd in 〈◊〉〈◊〉 the point) Its not possible the heart should be content to leave sin unless the understanding clearly see the loathsomness of it, the out-works and walls of the soul are our apprehen∣sions and understanding, now where there is wiliness, depth and subtilty of 〈◊〉〈◊〉, large reaches of carnal reason, these the Apostle calls strong holds. 2. Cor. 10. 4. and they wil abide the battery and force of the most plain evidences, strongest arguments that can be devised and alleadged with the best skil, and yet hold it out against all. where the opposition is not so strong the en∣trance is more easy, and subjection is sooner yielded to the evidence of the truth. This is the ground the prophet gives of that invincible stiffness, pride, and con∣tempt of Babilon, as being unteachable under al dispen∣sations, Thy wisdom and thy knowledg they have per∣verted thee, or caused thee to rebell, Isa. 47. 10. It was the reason of that stubbornness of which the Lord complains in the Scribes and 〈◊〉〈◊〉 the great Rabbies of the world. Luke. 7. 30. 31. the Publicans and sinners 〈◊〉〈◊〉 God because of John Baptists do∣ctrine, and so yielded themselves and were overcome of the evidence of the truth. but the Scribes and Pha∣risees

rejected the counsel of God. They put it by and would not suffer the counsel of God to take place or to prevail with them. Paul never found worse entertain∣ment and greater opposition than at Corinth, and A∣thens, the 〈◊〉〈◊〉 of sciences and Store-house of learning and learned men, the excellency of whose parts and the conceit of 〈◊〉〈◊〉 and wisdom did so transport them, and puffe up their earthly minds, that they slighted the simplicity that was in Christ and trampled upon the meaness of the Gospel, Acts. 17. 18. Phy∣losophers of the Epicure and Stoicks they encountred Paul and said what will this babler say? and v. 〈◊〉〈◊〉 some mocked; As though the 〈◊〉〈◊〉 of the meaner sort, though they had no heart to receive the Gospel yet they had no skil to resist, or were able, and 〈◊〉〈◊〉 durst not grapple with his arguments. These only who had more learning, they gave the encounter, and openly contemned both his purpose and doctrine, As it is with men who are but weak and unskilful at the weapon, not able to 〈◊〉〈◊〉 a blow or put by a thrust, it's no hard matter to get within them, but those who are 〈◊〉〈◊〉 of defence are dextrous, and handy at their weapons, there is little hope to hit them or to come within them. So here, men of meaner capacities and of shallow reach, they yield more easily and are forced to let fal their weapons, but such who are skilful are masters of de∣fence, can devise devices, the subtilty of their own rea∣son is 〈◊〉〈◊〉 by 〈◊〉〈◊〉 suggestions, they wil latch allmost any blow, and put by the plainest truth for the present push, that there is no hope to come in to them. And this also is the ground why your painted Formalists, and subtil hypocrites who are grown cun∣ning in the craft of profession, (for so they make it) they are so hardly brought on to beleeve. Publicans and sinners and Harlots shal goe before them. And for this cause it is our Lord so marvailously distasts this condi∣tion, Rev. 3. 17. I would thou wert either cold or

hot, Lukewarmnes is worse than prophanness, not that fals shewes are worse than grosser evils when heart and life, outside and inside are both ill, but intruth be∣cause such are more difficult to be convinced of their evils, and therefore not likely to be amended or brought out of them q. d. As though the Lord had sayed if thou wert openly naught, thou mightest be brought to see & acknowledg thy naught iness; Here Paul issues the strength of that resistance against the Lord and his Gos∣pel 1. Coloss. 21. Enemies in your minds by wicked works. but in the original, Enemies by reason of your discourses, set or attent to evil works. It's the first step to wisdom to become a fool, and thats hard to him that is highly in love with his own wit.

Examination: we may hence gain certain evidence* 1.36 whether ever the Lord 〈◊〉〈◊〉 made any entrance upon this great work of preparation and so any expression of his purpose 〈◊〉〈◊〉 to call us to himself to this day or no. happily the Lord Christ hath been knocking oft at thy dore as he passeth by in the dispensation of his Or∣dinances in the wayes of his providence in which he hath walked towards thee, hath called in upon thy Consci∣ence, presented the guilt of thy sins and layd heavy things to thy charge, and knocked hard at thy dore, awake thou that sleepest, so that thou hast heard a con∣fused noyse as it were that made thee a little to look a∣bout, but hath the Lord ever lifted up the latch as though he were resolved to come in? hath he layd hold upon and begun to grapple with that Graceless heart of thine and held this 〈◊〉〈◊〉 of discovery of sin to thy mind as to constrayn thee to look wishly upon it in∣deed to see it clearly and convictingly according to that which hath formerly been spoken? Know and conclude thou maiest, thou art in the right way, and the Lord begins to deal with thee as he doth with those that he intends good unto. But art thou a stranger to these dispensations of the Lord and tradings with thy mind

and heart? Thou mayest indeed have notice and hear a rumor of Christ passing by and the excellency of his Grace, but of any purpose of making his abode with thee, thou never couldst have the least 〈◊〉〈◊〉 thereof unto this day.

How then shall we know whether we fall short of this* 1.37 true sight of sin or no?

We will take both Particulars mentioned, into Con∣sideration,* 1.38 that so we may take a true scantling of our own estate, and track the Footsteps and Impressions of the work of the Spirit upon our souls. I will touch the first in a word, and entreat more largely upon the Se∣cond, to wit, Touching the convicting sight of sin, be∣cause there lies the life and stress of this Doctrine.

If then we see sin cleerly, naked, and in it's own Na∣ture, [ 1] namely, this resistance and opposition against God as the greatest evil of al other: It wil thus be discerned, This sight will keep the heart in cold blood from careless adventuring upon the commission of sin. You must stil remember my purpose is not to dispute of sanctify∣ing knowledg, or to give in evidence of that, for we are in this place to look at that light that is let in in this pre∣parative work, and this first Branch of it, which how far it may go, or whether it can agree to an Hypocrite, I will not now dispute, that only I wil infer from it, is be∣yond exception; That in cold blood, i. e. Take such a man out of the hurry of a Temptation, when he is himself not drunk with some overbearing distemper, for then he knows not where he is, or what he doth, and therefore may adventure to do any thing, but when a sinner is come to himself, and the sight of his sin as before disputed, it wil suffer him carelesly to adventure upon the Commission of that which appears such in his own apprehension, even the greatest evil of all. The dreadfulness then of this duty apprehended, wil drive the soul to a stand, and stop the sinner in his proceeding, that he dare as well eat his

flesh, and take a Lyon by the claw, and a Bear by the tooth, as to have his hand in that which is the heaviest plague of all in his own Judgment. There is no man li∣ving, but as he hath somthing which he prizeth as the chief good, in which his soul takes content, so the loss of that, or that which is contrary to that, he looks at as the most unsupportable evil that can betide him. That the Soldier should take the lye or challenge, and have the contempt of cowardice put upon him, and sit stil, and not seek to revenge the wrong as he conceives it, he can∣not bear it. That the 〈◊〉〈◊〉 yong man should sel his possessions, and part with all to the poor, it is such an unsufferable loss, he will rather part with Heaven, the very hearing of it makes his heart heavy, and himself to go away sorrowful, Mat. 19. 22. Yea, that which Na∣ture hath made dear to all, to see death before a man, and danger such as wil undoubtedly hazard the loss of life; how do we fear the thought of it fly the sight, avoid the occasion of it? didst thou see thy sins and the hellish re∣sistance of thy heart against God to be a greater evil than al these? didst thou really judg them such, beleeve them (as the men of Niniveh did Jonahs threatning, Jonah, 3. 5.) to be such? It's certain it would amaze thy heart, that thou wouldest be as loth to rush into evil, as thou wouldest be to run upon a Spears point, or cast thy self into the mouth of the Lyon to be torn in pieces. Take a rebellious sinner beset with the horror of his Consci∣ence, so that he sees Hell gaping for him, and the Devils ready to seize upon that hellish heart of his, how loaths he then the least appearance of those corruptions, the e∣vil of which he sees in the punishment only? how ten∣der is he to avoid the occasion of them? When the evil of thy punishment is now over and out of mind, didst thou but know that resistance and rebellion of thy heart against God, his Grace, his Spirit, his Truth aright, as greater than all those evils, and is now present with thee, thou wouldst be so far fearful not heedlesly to adventure

upon the practice of it. When Judas saw whether his Covetousness had brought him, be flung away his thirty pieces, Matth. 27. 3. And it's certain, all the Scribes and Pharisees in the Synagogue, and all the money in the Country of Judea, could not have prevailed with him had they been then tendred to him; much more had he seen the 〈◊〉〈◊〉 had been a greater evil than the vengeance that did 〈◊〉〈◊〉, Acts, 19. 16. 19. When the evil spirits prevailed against the seven Sons of Sceva, fear fell on them 〈◊〉〈◊〉, and many of them had used curious Arts, brought their books together, and burnt them before them all. When the hearts of these Converts were pricked, and they craved Counsel what they should do, Peter amidst many other Counsels which he suggested, ads this, verse 40. Save your selves from this crooked generation; You that are in Par∣thia, Mesopotamia, Phrigia, Galatia, you 〈◊〉〈◊〉 amongst many professed Enemies to the Lord Christ & his Truth, therefore save your selves from their Society, and verse 44. They came and abode together, and sold their goods and parted them as every one had need.

〈◊〉〈◊〉 to this you disobedient Children and rebel∣lious Servants, who have the Commands of Parents and Masters, Counsels of Servants and Neighbors dayly suggested and pressed upon you; listen to this you heedless Professors, who have the Word and Precepts of God dayly published in your Ears, and proclaimed in your hearing, and you go away informed, convinced, and the heart cannot gainsay but it ought to stoop, your carriages should not be wayward, your words sharpish, your behaviors uncomely: and yet you dare, you do 〈◊〉〈◊〉, carelesly adventure at the next time and 〈◊〉〈◊〉 upon the same sins; you may talk what others say by 〈◊〉〈◊〉, 〈◊〉〈◊〉 profess in words that sin is the greatest evil of al, but in truth you never saw sin to this day, much 〈◊〉〈◊〉 saw it to be the greatest evil of al. A little evil, were is but the 〈◊〉〈◊〉 of so much of thy blood by stripes, or the

loss of so much money, wert thou punished in thy purse for such wretchlessness, they would cause thee to set thy mind, and heart, and hand to thy work, the loss of thy life, and soul, and Heaven, and God, and al would pre∣vail more with thee; but in truth thou never yet knew∣est what the loss of these meant, and therefore not what thy sin is that brings the loss of all.

Thus much for the sight of sin 〈◊〉〈◊〉; come we now to enquire of the second, AND HERE MAKE WE [ 1] PRVIY SEARCH WHO THEY BE THAT SEE SIN CONVICTINGLY, by the Evidence of the for∣mer Doctrine, and that will be an Inditement against four sorts of Persons, whose Practices give in undenia∣ble proof, that they fal short of this Dispensation of God aright, they never found this Work upon their minds.

The first are such, Who are unwilling to come with∣in [ 1] the Rule and discovery of the Truth, that will lay open a mans loathsom corruptions, which are yet belo∣ved, and lodg too neer the heart. If he might have his wil, he would not meet with that Truth that would meet with his Courses, whereby he gives his sensual Spirit ex∣ceeding great content; unwilling to hear that to be an evil, which he is unwilling to reform; loth that such and such either dispositions or carriages should be condem∣ned as wicked, which he is loth to part withal; he loves not to have this or that to be a Rule, or a Duty, and yet he fears it wil prove so, and therefore desires not to hear of it, lest he should be forced to practice it; and there∣fore he is most at case when he is least within the sight, and cal, and command of such Truths which he knows do so narrowly and deeply concern him: and there∣fore he deals in this case with the Dispensations of the Word, as men use to do that are in debt and danger of Law and Creditors; they fly the Country when they know the under Sheriff hath any Writ out against them, or else betake themselves to some Priviledg places, where

they may be freed from the Arrest of the Officer. So these labor to be there where the Truth in reason is not likely to exercise any jurisdiction, they willingly de∣sire to be without the reach of it, and therefore willing to live in such places under such Ministries where their Consciences may not be troubled, their hearts and waies searched, and they brought to yield subjection by an o∣ver powering hand. And here somtimes it comes to this, and that by the confession of their own mouths, when God hath broke in upon their hearts, that they have been afraid to be in the company of such men that they suspected would either convince and cal to such practi∣ces, or yet to come to the Congregations while such Truths were in scanning and consideration: Or as a Formal Knight once professed (in the Country from whence we came) he would not come to the Assembly until the Minister had made an end of such a Text. Thus 〈◊〉〈◊〉 Spirit was carried towards Micaiah, when al his Trencher Chaplains, the false Prophets, had dres∣sed a Dish on purpose to fit his tooth and turn, had brought in a Verdict that they knew would please his humor, and content his carnal desire; Jehosaphat in simplicity of heart, that he might indeed in sincerity seek after the mind and counsel of God, enquires, Is there here any Prophet of the Lord that we might en∣quire of him? He answered, There is none but one Micaiah, and I hate him, for he never prophesieth good, but evil to me, 1 Kings, 22. 8. He did not suit his hu∣mor, nor please his pallat, therefore he was not willing to hear that from him, that happily he should be unwil∣ling to do. So they in Isaiahs time, they would give the Prophet his Text, and tel him what Points he should handle also; They said to the Seers, see not; and to the Prophets, 〈◊〉〈◊〉 not right things; prophesie smooth things: Isai. 〈◊〉〈◊〉. 10. And so dealt those 〈◊〉〈◊〉-hearted 〈◊〉〈◊〉 with our Savior, when he pressed Spiritual and searching Truths upon them, they were not able to di∣gest

them; this is a hard saying, who can hear it, and from that time saies the Text many of his Visciples went back, and walked no more with him, John, 6. 66. and hence it is persons of this temper are most pleased when their sins or duties are discovered in some general discourses, because they then suppose they may creep away in the croud, and their particular either conditi∣ons or corruptions will not be attached, and they and them brought to the tryal; but when it comes to meet with him in the narrow, and touch him in his particular, these persons begin to storm, Acts, 7. 51. 52. they heard Stephen quietly rip up the rebellious carriages os the Jews; but when he came home to their doors, and held the Candle to their Eyes, and gave in special Evi∣dence to convince them also, they were not able to en∣dure it: Yestiff-necked and hard-hearted as your Fa∣thers, so do ye; they were Slayers of the Prophets, and you the betrayers and murderers of the just one; when they heard these things, they were cut to the heart, and gnashed upon him with their Teeth, &c.

If yet the Truth will come in upon them, and the [ 2] light wil shine in their saces that it cannot be avoided, if they cannot prevent the seeing of it, then they fall to gainsaying, they strive mightily to stop the passage of the Truth, and to darken the evidence of it, to take off the edg and force of that which they conceive wil fal most heavily upon them, and constrain them to alter their course, and lay down those distempers they are very loth to leave, Acts, 18. 6. They opposed them∣selves. They deal with the Truth as subtil Lawyers do with a good Cause, when the strength of it is such that they are not able to withstand, they labor to hide the Point of the Argument, and to hide that wherein the stress of the Cause lies, and fal hotly upon some bye bu∣siness, or else deal most in those things which are most probable, but indeed do not touch the Point. So a Spirit that is not willing to be convinced, he wil endea∣vor

to decline the strength of an Argument, and look least to that where the stress and the weight of the Rule or Duty lies that most concerns him, or his course, when he sees the stream and force of Reason coming in upon him, he wil hinder or interrupt the delivery of it, and turn it another way, or raise some blinds, and cast in some cavils, like the putting out of the light, or if not hinder the observation, yet take off the attendance and consideration of it, he wil get off from that as soon as may be, he will not stay there where the strength of the conviction lies, but foist in many Objections, start other Considerations, that so he may lose the Argument, and himself lose the power of the Truth that might prevail with him. Thus Elimas the Sorcerer, Acts, 13. 10. when Paul and Barnabas had preached, and he labor∣ed to turn away the Deputy from the Faith. Paul thus speaks to him, O full of all subtilty (he had a slight of hand to any wickedness) why dost thou crook the strait waies of the Lord. He cast in many cavils, put in many suspicions and pretences that he might not look at the simplicity of the Truth delivered. The word there used in the Original, implies a sleight of hand as we cal it, when such wily spirits can turn them∣selves into al shapes, to 〈◊〉〈◊〉 by the evidence of the Truth; so many windings and turnings, so many wim∣blings of devices, so many outs and doubtings, that may bemist the manifest discovery of a Duty which ought to be done, or a sin that ought to be avoided, and so in conclusion loseth the Truth, and the benefit of it also, through Gods just Judgment, and their own just deservings. So the Scribes dealt touching our Savior when he had cured the Eyes of the blind man, John, 9. they would have taken him off from the attendance to the work to have slighted the person of our Savior, We know (say they) this man is a sinner, &c. as it's said of a Fish called the Sepia, when the Fisher-man comes to follow her, she casts forth a kind of black humor

with which she 〈◊〉〈◊〉 the water; and puts him to a loss in his proceedings; whereas an honest heart that is willing to be convinced, he looks most at that where there is most light, and most strength, and is desirous to attend that which gives in greatest Evidence to over∣come the heart. So Ely spake to Samuel, 1 Sam. 3. 17. bide nothing from me. Job. 6. 24. teach me and I wil hold my tongue he wil quietly hear al, and attend that most, which may carry the cause to his Consci∣ence.

If yet the evidence of the truth be such that he cannot [ 3] gainsay, his mouth is stopped and his reasons are spent he hath nothing to oppose, there is a third distemper which is as bad if not worse than the two former, A rest∣lesness of spirit to raise new brabbles and quarrels a∣gainst the determination of the truth, which formerly he could not resist. When he is caught and held in the strength of Argument, is taken captive and prisoner, he would fain rescue himself with a restless jangling; he sees more, and can say more though no man else can see it, nor he make good what he pretends. He cannot answer yet wil not yield, cannot maintain his 〈◊〉〈◊〉 yet wil not forsake them. As Lawyers they'l bring the cause about again, and have a fresh hearing in this and that Court; the reasons are the same, and were answered before yet he brings them over again and just in the place where he was, his arguments are at an end. if his spirit were so, but there is more in it (he saies) and he cannot see through it, and yet cannot tell how to prove his own argument or answer anothers, these spirits are like quicksilver which yet no man hath at∣tained any skil to fix, so the Rulers, Elders, and Scribes when they knew not how to dash the Glory of the Gos∣pel, and the powerful dispensation thereof mark how restlesly the venome of their spirits transported them against reason, Acts. 4. 15. 16. 17. they communed amongst themselves saying what shal we do to these men,

for that indeed a notable 〈◊〉〈◊〉 hath been done by them is manifest to all men, and we cannot deny it, but let us straightly charge them that they speak no more in this name, when in reason they should have inferred we cannot deny the Miracle and so not the truth, let us not deny the liberty to speak, so they in John 9. 24. when it was apparent Christ had cured the man, wrought the Miracle, and so gained honour in the heart of the man, therefore they had fished up and down to weaken that, and it would not do; It appeared he was blind, (to his parents) that Christ had cured him, so himself affirmed; then they come to this, give God the praise we know this man is a sinner. But what is that to the purpose or how know they that? he answered whether he be a sinner or no I know not, one thing I know wher∣as I was blind he hath opened my eyes; and this was to the purpose, Then said they what did he to thee? how opened he thine eyes, I have told you already &c. they are upon the same hinges not stirred a haires breadth Here are no reasons but only wrestlings of stomack, we are Moses Disciples but this fellow we know not whence he is.

If it be so that al these devises against the truth serve [ 4] not his turn in the fourth place he sets himself against the truth he cares not for argument, but he wil stand against the truth, and then God in his just judgment leaves him, 2 Thes. 2. 18. he gave them up to strong delusions that they might believe lyes that they might be damned, because they received not, but opposed the truth thus it was with Balaam Numb. 24. 1 he went out not as formerly but resolved to Curse Israel whether God would or no, and this is to hold down the truth in unrighteousness, Rom. 1. 18. I told you before that in Conviction, when the heart is throughly Con∣victed, it lies stil under the work of God, but here the heart opposes the word of God. Exo. 10. 28. saies Pharaoh to Moses get thee out of my sight, the day thou

seest my face thou shalt die, Moses saies, I wil see thy face no more, but God sends to him and kills his first born and afterwards drownes himself; It's certain that if the truth followes a man home to his beloved sin, if he be a dog he wil snarl against it, and resolve to keep his sin. Jer. 44. 16. 17. as the proud men there said, as for the word of the Lord thou hast spoken to us, we wil not hearken unto thee; and if a man goes thus far he is very neer to the sin against the Holy Ghost, and if ever God bring him home to himself it is by some strange judgments.

Exhortation to provoke the desires and quicken the en∣deavors* 1.39 of al that have heard or read the doctrin deli∣vered & opened to lay out their labour & that unto the utmost of all their abilities never to give the Lord rest, nor rest unto their own souls, before they get this true sight of sin, if ever they hope to see the work of Gods Grace in their hearts here in this world, or to see the face of God in Glory, in that other world that is to come. Bretheren let not Satan deceive you, nor suffer your selves so far to be deluded as to dream of another course or to devise a shorter cut to Grace and Glory, for its certain if you do, you wil fal short of your hopes and Comforts and all. This is the way that God hath ap∣pointed and he wil bless, the order which he hath set in his infinite wisdom and which he wil prosper. If you would find his blessing walk in his way, if you expect success attend his order and direction which he hath left to bring us to his Christ, and so to life and happiness. If you see not your sins you are in hazard never to see good day while you live nor when you dye. Christ is said to stand at the dore and knock, and if any man wil open unto him, he wil come in and supp with him, Rev. 3. 20. Saving Contrition is a shooting back the boults of our base lusts, a severing and unlocking the heart from the Soveraignty of ones noysom Cor∣ruptions, that stop the passage and hinder the com∣ing

of our Saviour; this clear and convicting sight of our sins, is as it were the lifting up of the latch, or let∣ting in of the Key, the powerful dispensation of the truth and operation of his spirit whereby the knot and combination between sin and the soul is broken and se∣vered, and the way made that the authority of the truth may come at the heart and work kindly upon it for good An error here in the entrance is hardly ever recovered to miss here is mervailous dangerous, it spoyles our whol proceeding in the great work of our calling and everlasting comfort as the naturallist and Physitian observe an error in the first concoction is never recover∣ed in the second, for the Lord in his wisdom and the course of nature hath so ordayned, that each part doth that which is its proper and peculiar work but doth not rectify or redress that which was done amiss by another, and so the goodness of the nourishment is never recover∣ed or the body strengthened or health so comfortably preserved herby as were to be desired. So it is in the entrance of 〈◊〉〈◊〉 great work of preparation for Christ and our effectual bringing home unto him, never see sin aright, the soul cannot be affected with it in a right manner, never truly see the need of a Savior, never seek after him or come to him; this through sight of sin is as it were the setting open of the window whereby the light and good of the truth, and the loath 〈◊〉〈◊〉 of sin is laid open unto the soul, and comes in a main upon the Conscience to prevayl with it whereas shut this window and stop this passage, the soul is cooped up in the dungeon of darkness and delusion, be the or∣dinances never so powerful the means never so effectual there 〈◊〉〈◊〉 no coming into the heart, no hope to work upon it or to prevail with it for good; the evil of sin is not acknowledged, and therefore not prevented, that which his reason cannot see, a man cannot shun, the ex∣cellency and necessity of a Christ is not discerned and therefore not endeavoured after as were meet. It befalls

the soul, smote with this spiritual blindness as with the Assyrian Host when they came to surprize Elisha, 2 Kings 18. 19. 20. He prayed, Lord smite this people with blindness, & he did so and they saw nothing before they were in the midst of their enemyes so here, when the sin∣ner is misguided by the dimness of his deluded mind he goes on in an evil way, and knowes not whither he goes, or where he is, before he be in the botintoless pit. Oh be wise and wary therefore that we err not here, least we rush into ruine and that past alrecovery. Expect then Gods blessing upon our endeavour but in Gods order, & attend his work in his own way. It is the aym of our Saviour in sending and the office of the Holy Ghost in coming into the world when he intends to work effectually the saving good of his people, to intitle them to the pardon of their sins, and to establish their hearts under the government of his spirit. John. 16. 7. 8. If I depart I wil send the Comforter, and when he is come he wil reprove, he wil convince, and set down the world by 〈◊〉〈◊〉 conviction of sin of righteousness, of judgment, of righteousness, that the law is satisfied, justice answered, and that fully, be∣cause he that was in prison is now released, and therefore the debt payd, and he gone to heaven, to his Father. Of judgment the power of his Kingdom & government erected and set up in the soules of his servants and chil∣dren, in that by death he overcame him that had the power of death that is the Devill, and therefore he is judged and falls in his cause as having no right nor in reason can challenge no rule in the hearts of those, for whom Christ hath satisfied divine justice, and therefore are free from that authority that sin and Satan had of them thereby. But before we can share either in the righteousness of Christ for our justification or the rule of his spirit in our Sanctification, the Holy Ghost must and doth convince us of sin, that we have rejected and not entertained this Saviour. If we do not convicting∣ly

see our sin in settling upon the root of our Corrupt rebellions and casting away the riches of Christs mercy & the rule of his Grace, its not possible that those spiritu∣al benefits should ever be made ours. As ever there∣fore you desire to see and find the mercies of Christ sealed up unto your Consciences, in pardoning of sins and acceptation of your persons; As ever you would find the Kingdom of Satan cast down in your hearts, and the government of his Grace and spirit there set up; labor for this clear and convicting sight of sin, begin you where the Holy spirit begins that you may find his presence with you, & his effectual power and blessing to accompany your endeavours in that way. Catch not disorderly at pardon, look not for peace of Conscience or hope to see the government of Christs Grace set up in your souls before you come to 〈◊〉〈◊〉 your sins by convi∣cting evidence of the Holy Ghost. The holy spirit of Grace wil not cross his course to gratify our Corrup∣tion. That I may further set on the exhortation, I shal endeavour to do these two things.

• First, To propound some means to help in 〈◊〉〈◊〉 work.
• Secondly, Some motives to quicken you therein.

The means are these that follow.

First, Labor we to see that unconceivable excel∣lency* 1.40 of holiness that is in the Lord, and search we into the 〈◊〉〈◊〉 and the righteous laws there recorded for the direction of our daily course, and that wil make us see the loathsomness of our own hearts and the vile∣ness of 〈◊〉〈◊〉. As its said of darkness, it cannot be seen by it self but its light that discovers it self and darkness; Its as true of sin, it is not by it self to be discerned, for it is spiritual darkness; the light of Gods Holiness and wisdom which by sin are wronged, and the law which is transgressed these are both lights, God is light and in him is no darkness,, John. 1. 5. The law is a light and the Commandement a lamp unto our feet, Prov.

6. 23. And by the sight of both these we come to have a ful discerning of sin which is opposite to them both.

Our ignorance of God breeds the ignorance of our own hearts, and the hidden waies of wickedness, and the cunning conveyances of corrupt distempers which are there in Psal. 14. 1. 2. The fool hath said in his heart there is no God, and then it followes they are be∣come abominable he makes bones of no sins at al; for herein lies the spiritualness or spiritual evil of sins and that hidden poyson and malignity of the corruption of our natures, that they justle professedly against the Almighty so far as he is pleased to communicate himself unto us in the waies of his Holiness and goodness. Thus the blasphemer is said to pierce God by his oaths, Levit. 24. 11. and the wicked are said to walk contrary to him, Levit. 26. to 〈◊〉〈◊〉 him, to weary him, to load him, while then we see not him whom we do oppose by our sins, no wonder that we neither see nor are sensi∣ble of the sins, by which we do oppose him. Whereas could we grope after the Almighty as the Apostle pro∣fesseth we may, because he is not far from any of us, nay in him we live and move in every spiritual action of our minds and hearts. So that did but a wicked man, or could he perceive that in every thought of his mind, motion of his wil, stirring of any affection, that he did justle with the infinite Holiness and purity of the Lord, who meets with him in every action and motion of his mind and wil, It were able to sink the soul of a sinful creature, and make him sit down con∣founded in the sight of the loathsomness of his own 〈◊〉〈◊〉 nature, as being wholly opposite to so infinite a good in all he is or doth; thus it was with Job when the Lord had schooled him out of the whirlwind, & dis∣covered the surpassing excellency of his Glory to him, he puts him beyond al pleas of his own worth, Job. 40. 4. Behold I am vile yea more expresly he gives this as the reason of the discovery of his own wretchedness, I

have heard of thee by the hearing of the Ear, but now mine eye sees thee, wherefore I abhor my self in dust and ashes, Job, 42. 4. So it was with the Corinth who was convinced by the preaching of the Word, he saw God before he saw the secret vileness of his own heart presen∣ted to his view, 1 Cor. 14. 24. God is in you of a truth. Search we into the holy Law of God, and examine our hearts and lives thereby, and see how far they stand guil∣ty of the breach thereof; but view the compass of the Law, and what is vertually contained therein; for though the words are few, yet the things are many that are comprehended in them: And especially look not at the Letter, but at the Spiritual Sense and Mind of the Al∣mighty in each thing there required, that the whol heart must close with God and his Will, as the chiefest good; look at, and lift up his Glory as his last end in every du∣ty we do, and that we make a breach in al those particu∣lars in every sin we do commit: our heart is not with him, nor make we choyce of him, set not up his Name, but seek our own base ends thereby, and serve our selves, and not him.

By this narrow search, and dayly observation of our dayly course, we shal be able to see the frame of our hearts and carriages presented to our view, and so dis∣cern to the ful, the loathsomness of those noysom 〈◊〉〈◊〉 that leprosie-like overspreads our whol man: Thus James adviseth, James, 1. 25. that we should look our selves into the Law of Liberty, that is a Cristal and cleer Glass, and wil discover what is amiss even to a mote, the smallest sins and 〈◊〉〈◊〉, and that unto their ful view. Paul a learned Pharisee, he saw more of sin, and more of himself by the Law, than either 〈◊〉〈◊〉 con∣ceived, or suspected to 〈◊〉〈◊〉 to him, Rom. 7. 7. 9. I had not known that lust had been sin, but that the Law saith, Thou shalt not 〈◊〉〈◊〉: nor did he think himself bad, or his condition so miserable, but when the Law came, that is, the light and discovery of the Law. he

perceived his sin alive, but himself dead.

When the Lord in any Ordinance by the Truth, shall* 1.41 discover our sins, our Conscience shall come in as a wit∣ness to 〈◊〉〈◊〉, or as a Sergeant and Officer by Commissi∣on from the Almighty to arrest and condemn us for any evil, we should attend both; to see Gods mind to the utmost therein, and then it's certain we shal see. We must beware that neither out of carnal fear, nor sensual security of our sinful hearts, we be willing to lay aside the evidence of the truth as content not to hearken to the Verdict of it, 〈◊〉〈◊〉 desirous not to listen to the dictate of Conscience, but to shake off the Consideration of ei∣ther, lest we should sink down in discouragement. It's certain, Truth is terrible, and the Dictates of Conscience are dreadful when they come with Commission from the Almighty; yet true it is, walking humbly under Gods hand, we should be so far from fearing the discovery of our sins, that we should be comforted in this, that they are discovered to us: and we should compose our hearts in quietness with the right consideration of the manner of Gods dealing in this kind, and commune with our selves on this manner: It's a fearful thing indeed to fall into the hands of the Almighty, who is a consuming fire, but yet herein the faithfulness of the Lord is seen, he deals so with me as he doth with those that he intends good unto; he makes His see their sins, and that 〈◊〉〈◊〉, before they ever see his pardon of them, or power against them: if he never convinceth, he never 〈◊〉〈◊〉. He sent his holy Spirit into the World for this purpose, to perform the work; this is the way to Grace and Christ, I bless his Name I am in the way. I wil hearken to the Evidence of the Truth that I may understand al that God intends, and listen to the checks of Conscience that I may know to the full the Nature of my sin; When we have a little inkling either by an Ordinance, or Con∣science, take hold of the least intimation, and leave it not until you come to the bottom, and perceive the utmost

vileness in such a course. It was so with David who took hold of the reproof of the Prophet Nathan; and though he mentioned but one thing wherein the grosness and greatness of the evil appeared, yet hence he took oc∣casion to overlook his whol course, to consider every circumstance, and to ravel out all until he came to the bottom, he confesseth al the falsness of his heart which he used in the contrivement of that evil, and leaves not there until he come to the Root of al, the wretchedness of his Nature, that Original corruption in which he was born and bred, Psal. 51. 5, 6. Behold Lord, I was war∣med in wickedness, and in sin did my mother conceive me, but thou lovest Truth in the inward parts: but I would have colored over my vile carriage, and by false pretences I would have hidden the filthiness of my sins, by sending for Uriah, and sending him to his own house to have lien with his wife, that so he might have fathered the sin without suspicion. This was the guise and dis∣position of Eli, 1 Sam. 3. 17. he enjoyns Samuel not to 〈◊〉〈◊〉 any thing from him of all the things that the Lord had spoken; he would hear al, and know the worst of al: So it ought to be with every man, that in earnest, desires to know the evil of his sin. If the Word disco∣ver, Conscience accuse for any sin, take the first notice and inkling, cease not to make ful enquiry, and see what wil become of it, search unto the very bot∣tom.

Labor to take all those cursed Cavils, the wily shifts* 1.42 and devices which carnal Reason casts in, to break the blow as it were, and to defeat, and put by the Autho∣rity of the Truth: So that the edg and powerful Opera∣tion of an Ordinance is wholly blunted and hindred, that it prevails not with the heart, nor can the Judgment 〈◊〉〈◊〉 set down by Evidence of Argument and Reason, which comes to be darkened by such Cavils and devices. Here is then the great skil, and ought to be the chief care of a Christian; not to consult with flesh and blood; at least

to cleer the Coast of al such Carnal Reasonings, that the Evidence of the Truth may be entertained without gainsaying, and attain his proper powerful effect upon the mind and heart.

These Cavils and Shifts are commonly referred to Three Heads.

• 1 To lighten the evil of sin, that it is not so hainous and dangerous a matter as Ministers seem to make it.
• 2 If it were so dangerous, yet the danger may easily be prevented.
• 3 If it cannot be prevented, yet it may be suffered without any such extream hazard, as many fear, and others would bear the world in hand.

To remove these out of the way, that so the Work of Conviction may go on with more success, we shal shortly speak to all of them in the Order propoun∣ded.

It's incident to al men naturally to have a slight appre∣hension [ 1] of their sin; partly they do not know it, partly they are loth to be troubled and disquieted with it; and therefore out of their own ignorance and security they would easily perswade themselves, it's not so hainous and dangerous, that so they may not fear so much to commit, nor care so much to reform them when once they are fal∣len, nor yet suffer themselves to be overborn with terror and discouragement, though they continue in them. This lessening of the hainousness and dangerousness of sin is∣sues upon a four-fold Ground for the most part.

The commonness of sin, makes men not start at the* 1.43 commission of it; that which so many do, and so ordi∣narily, and happily such who are for their parts and pla∣ces of no mean esteem, they imagine and conclude they may safely do. We are sinners say they, and good now, are not all so? If it go ill with us, then God be merciful to many. We have our failings, we are not alone, we have many fellows, who lives without them? If we

were so gross as such, you had just reason to condemn us, and we to condemn and loath our selves, but being no other than the most are, I hope there is no great mat∣ter in it.

I Answer in three things:

1 The more common thy sin, the more 〈◊〉〈◊〉 it is,* 1.44 and the heavier thy Curse will be from the Lord. The more they be that oppose the Lord and his Truth, the more need of thy help, and the greater had been thy love to him and his cause now to stand by it, and the greater thy falsness and unfaithfulness to forsake both, and to joyn sides with the wicked. See how unkindly he takes the suspicion and appearance to be carried away in a common defection, 〈◊〉〈◊〉, 6. 66. When many went back and walked no more with Jesus, if commonness might have given encouragement, the Disciples had warrant enough to have carried them in the stream, yet see how il the Lord takes the least inclination or suspici∣on that way, Wil ye also go away? See how heavily the anger of the Lord breaks out against such Apostats, Iudg. 5. 3. Curse ye Meroz (said the Angel of the Lord) yea, curse ye Meroz bitterly, because they went not out to help the Lord against the mighty. When opposition grows sierce, and the numbers grow to be many, and the pow∣er mighty of such as become Adversaries to the 〈◊〉〈◊〉, 〈◊〉〈◊〉 who then becomes careless of the Lord and his Cause, the Curse of God comes out against such in a peculiar manner, he aims at them by name; Curse ye such who go not out to help the Lord against the mighty pride, the mighty stubbornness, the mighty 〈◊〉〈◊〉 and unprofitableness, and base Earthly-mindedness 〈◊〉〈◊〉 gets footing, and grows common in the places, and a∣mongst such with whom we 〈◊〉〈◊〉.

2 As it shews thy curse to be heavy, so thy estate to* 1.45 be miserable, and thy soul as yet destitute of any saving work of Gods Grace. Thou art in the road and broad way to destruction, and this is one evidence it's the com∣mon

track, Broad is the gate, wide is the way that leads to destruction, and many there be that go in thereat, Matth. 7. 13. It's easie to find, and as easie, yet certain thou shalt perish in it. It's made a description of a Child of wrath and such who are dead in sins and tres∣passes, Eph. 2. 2. Who walk according to the Course of this world according to the prince of the Aire, who rules in the hearts of the Children of disobedience. Dost thou walk in the common road according to the course of the world? thou art in the kingdome of dark∣ness, and art ruled by the Prince of darkness and shall go to everlasting darkness. Dead Fishes Swim down the stream. Thou art a dead man if thou goest with the stream of the world.

Therefore the Apostle James gives it as an Evidence of true Religion and a man truly Religions James. 1. 27. This is true Religion to keep a mans self unspotted of this present Evil world. If a man say he be Religious and yet Refrain not his tongue, the Religion of that man is vain, If a man will lie and Rayl and Shift up and down because others do so, truly the Religion of that man is vain, and so his hopes and comforts will be.

The Commonness of this sin doth exceedingly aggra∣vate* 1.46 it and make it out of measure sinful, even of a poy∣soning and spreading and infectious Nature, it's not consined within a mans own compas and conscience, it's not a sin in a mans self but there be many sins in this one, it becomes the Cause of sin to many others. Many are provoked and encouraged to the practice of the like Evils by thy practice, Examples are of a constrayning Nature, Peter dissembles and many are snatched 〈◊〉〈◊〉 by his example to do as he did Gal. 2 Many are streng∣thened and confirmed in their wickedness because they have thy example to warrant them, they will certainly perish. But their Blood will be required at thy hand: thou wast the man that did lead them to an ungodly Course and didst harden them therein. And the Name

of God and his truth will be blasphemed amongst the Heathen for thy sake Rom. 2. 24. How can they but conclude that Religion allows such an ungodly Course which men dare So Commonly to commit, and to Con∣tinue in without remorse or reformation.

The Second shift whereby our carnal hearts would* 1.47 keep off the Evidence of Conviction, is this, As the commonness seems to 〈◊〉〈◊〉 our corruption, so the natu∣ralness is made pretence to excuse it: Here the plea is rea∣dy whereby men would challenge pity 〈◊〉〈◊〉 connivance as their debt: It is my disposition or constitution, I can∣not mend it; it is my Nature, I cannot alter it. Al flesh is frail, God knows whereof we be made, how feeble we be, and he doth not expect perfection at our hands, no man counts his coat the worse because there 〈◊〉〈◊〉 some moats in it, or casts away his Gold because there is a flaw or mark in it: It's my natural infirmity, and hath not each man his failings? would you have us be Saints?

Saints? Yea, either Saints or Devils. The Lord would have thee to be so. This is the will of God,* 1.48 even your sanctification, 1 Thes. 4. 3. the Law would have thee to be so, 1 Peter, 1. 15. Be ye holy in all manner of Conversation: thy Profession would have thee to be 〈◊〉〈◊〉, Let every one that cals upon the Name of the Lord depart from iniquity, 2 Tim. 2. 19. And he that hath this hope purgeth himself as he is pure, 1 John, 3. 5. That generally, but to come a little neerer, and to shew the vanity of this Shift, I Answer, [ 1]

First, This excuse that would cover one sin, disco∣vers another; and thy Plea doth give in undeniable evidence that all the means of Grace that ever thou hast enjoyed, and God hath vouchsafed, hath never wrought upon thee, nor prevailed with thee for good to this very day, nor hast thou received benefit or profit therefrom; but al the pains that hath been taken with thee is like water spilt upon the ground. For that's the manner of the Lords proceeding with the soul of a sinner, when he intends savingly and effectually to work upon him, he

changeth his Nature, gives him another heart, and as it was said of Saul in a like case, 1 Sam. he makes him a∣nother man. It's the Prophesie of the power of the Go∣spel, The Leopard becomes as a Lamb, and the Lyon as a Kid, Isai. 11. 6. the savage, harsh, and 〈◊〉〈◊〉 di∣stempers, which like a fretting Leprosie, possessed the nature of sinners, are taken away when the Lord comes to take possession of them, or to prevail with them in the power of any Ordinance. It's the first step in the pro∣fession of the Gospel: He that wil be Christs Disciple must deny himself, he must be able to say as the blind man whom our Savior cured; I was blind, but now I see; I was dead, but now I am alive: I was of a proud, peevish, wayward, waspish, contentious, froward, quar∣relsom disposition, could agree with no body, nor with my self neither, but since the Lord hath met with me, and wrought upon me by his Word and Spirit, I am not I; I have another mind, and another heart, and another carriage and Conversation than for∣merly. He that is in Christ, and Christ in him, he is a new Creature, and hath a new Nature, he strives most against that unto which he is most addicted by his own disposition, he watcheth how to prevent that, he fears al the day long lest he should be surprized with it, fortifies most in the improvement of al means against that, confesseth that with most sorrow and bitterness, seeks with most care and diligence to obtain help from Heaven to subdue that, and commonly gets the greatest ground against the same.

Hast thou then the same corrupt Nature? Conclude thou mayest and write upon it, thou never hast prayed aright, heard aright, thou hast never received a Sacra∣ment aright unto this day, thou hast never profited by any means thou hast enjoyed, or duties thou hast per∣formed to this day.

Thy Disease and distempers are desperate, and likely* 1.49 never to be cured, and thou recovered out of them:

when they come to be natural as it were, and yield to no Remedy; Jer. 13. 23. Can the Black-more change his skin, and the Leopard his spots? no more can they learn to do well who are accustomed to do evil. There be some spots of filth which are cast upon our coats and flesh, there is a sooty blackiness wherewith our gar∣ments and our skins are somtimes sullied withal by som∣thing from without, which may be clensed and washed away with little labor in a short time; but 〈◊〉〈◊〉 which grow out of Nature, as Moles and Wens in the Body, there is little hope that ever they should be altered as long as Nature it self continues. It is so with distem∣pers, when some sudden occasions or temptations from without, taints and pollutes the soul, there is Hope in Israel that some Spiritual means, like healing Medicines seasonably applied, may help and recover. But when men out of a corrupt inclination are customarily carried in the continuance of some distemper, it 〈◊〉〈◊〉 like a∣nother Nature, he may lose his life and soul, but is like never to lose his lust, that wil go to his Grave, and so to Hell with him. Job, 20. 11, 12. When wicked∣ness is sweet in a mans mouth, when he hides it under his tongue, when he spares it, and forsakes it not, his bones are full of the sins of his youth; they have been bred and brought up with him, grown and continued and encreased dayly with them; he would not leave them, they wil not leave him, they shal lie down in the dust with him, rise with him to Judgment, and go to Hell with him in the end.

Thy person comes most to be abhorred and loathed by* 1.50 the Almighty, for which thou vainly conceivest thou mayest be pitied. We pity a man that drinks poyson because it's not his disposition to be so, but the infection that befel him; but the Spider and the Toad we abhor the sight, and not endure to touch them, because they are 〈◊〉〈◊〉 a poysonful Nature. So it is with the Spiritual plague of thy Soul; even the dearest of Gods Servants

may be surprized with a pang of pride, overborn with a sudden hurry of passion, and frowardness, and the Lord pities, and pardons, and passeth it by, and wil not lay it to their charge, because it was their Disease, not their disposition, their temptation and surprizal; not their purpose, the Lord looks at it so. You have heard of the Patience of Job, James 6. But when such noysom lusts become Natural, and that we live in them, as in our Element, when we have, and keep, and own an accursed poysonful Nature, it's that which the Lord detests; The froward in spirit is an abomination to the Lord, Prov. 3. 32. In the old Law it was observed, that when the Leprosie tainted the Skin, but did not spread, the Leaper was pronounced clean; but if it did fret into the flesh, it was unclean; to teach us, that though we had leprous distempers that tainted and defiled our perfor∣mances, yet if they did not fret into the flesh, our affe∣ctions taken aside with them, the Lord looks at us as clean in his Christ, because it was not we that in our hearts purposed the evil, but sin that prevailed against our purpose; but if we hugged them in our bosom, laid them nigh unto our hearts, and took them as our Na∣tures, we were loathsom in the sight of God.

The third Shift whereby a carnal heart comes to* 1.51 lighten the hainousness of his evil, and therefore looks not at it as so loathsom as he should and it deserves. Because he can put off the blame from himself (as he conceives) upon his Companions, who either by their 〈◊〉〈◊〉 and perswasions, have deluded him, and led him into sinful courses, beyond his intendment and sometimes contrary to his desire: and therefore he con∣cludes he may justly free himself from blame, and lay the blame upon them wholly. It was the fault of such & such, I am free. Had not they counselled it, I had never com∣mitted the sin; had not they perswaded me, I had never purposed it, it was not in my thoughts, but they allu∣red, deluded, and drew me to it. Let them be charged

with the guilt, and bear the punishment, I hope I may be excused. This manner of sinful shifting of our faults unto another is that which all of us have 〈◊〉〈◊〉 from our first Parents. It was their practice immediately after the fal, & We their Posterity have made it a presi∣dent to our Posterity unto this day. when the Lord challenged Adam for his offence and breach of covenant, why hast thou done this? he puts it 〈◊〉〈◊〉 to the woman, the woman to the Serpent. Gen. 3. 12. 13. 14. The woman which thou gavest me (Saies Adam) she gave unto me, and I did eat. the woman she takes the re∣bound and puts the ball behind her, The Serpent be∣guiled me. but al in vain, this could not free any of them from the punishmeut or excuse them from the fault.

To shew the feeblness of this fond pretence, I shal an∣swer* 1.52 several things.

The Aggravation of the evil of this sin, in yielding to [ 1] the corrupt Counsel of loose and bad companions, and the suffering of a mans self to be 〈◊〉〈◊〉 by their delu∣sionsappears in this, that they who are here in guilty they do in this their practice prefer the folly of man before the wisdom of God, their falshood above his truth, serve their turn and base ends, maintain their honor, & that in an ungodly way, rather than the honor of the eternal God from whom they have received al they do possess to whom they owe themselves, and should improve al they have and are to his praise and yet they do not only set up base men but even the lusts of men before the honor of the Almighty, and profess so much by their practice, its not the command of God but the corrupt 〈◊〉〈◊〉 of vile men shal carry us, not his promises though great and precious, but their perswasions shal prevayl with us, 〈◊〉〈◊〉 suffer the name and honor of the Lord to lye in the dust, nay trample it under their feet that they may promote their persons, and 〈◊〉〈◊〉 credit of their proceed∣ings

though wretchedly wicked. And what greater in∣dignity can be offered to the great God of heaven and earth, who wil require it at your hands, when your companions wil not open their mouths to excuse you nor can defend you from his vengeance. the 〈◊〉〈◊〉 of this conspiracie against the Lord he himself ac∣knowledgeth in Eli's indulgence yielding out of the easiness of his spirit to his sons in their prophane carriage in that he did not proceed with that rigour and severity as the 〈◊〉〈◊〉 of their carriage did justly 〈◊〉〈◊〉 for. The Lord doth plainly and peremptorily charge him with a double evil 1 Sam. 2. 29. 30. 31. that they kicked at his Sacrifice that is, cast contempt upon his holy things, and honored his Sons, and that in their lewdness above him, when out of a feeble childishness he would suffer his sons to abuse Gods ordinances, and not administer a sharp reproof or execute a just and se∣vere censure suitable to the nature of the fact upon them. he gave so far allowance to the contempt of Gods ordi∣nances and was more willing to please them than God therefore the Lord denounceth his direful displeasure against him, he repented him of all the good he had intended, and would pursue him and all his Posterety to the utter confusion of their faces, because thou hast kicked against my 〈◊〉〈◊〉, and hast honored thy sons above me, therefore the 〈◊〉〈◊〉 shal come I wil cut off thy arme &c. For those that honor me shal be honored, and those that despise me shal be despised. Thus the Lord dealt with 〈◊〉〈◊〉 when he inconsiderately joyned sides with Ahab. 2. Cron. 18. 2. 〈◊〉〈◊〉 thou love those that hate the Lord? therefore is wrath upon thee from before the Lord. Sodering with the society of the wicked is to 〈◊〉〈◊〉 it against the God of all the world: the Lord cannot bear it but his anger breaks out immediately against such.

By your yielding to the counsel of the ungodly you do* 1.53

〈◊〉〈◊〉 〈◊〉〈◊〉 in their wickedness, and appear as a 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 with them, strengthen their hands and en∣courage their hearts, steel their faces and make them resolutely bold, and impenitently impudent in their un∣godly 〈◊〉〈◊〉. they dare adventure to say and do what ever evil may serve their turnes, and maintain what they do without either fear or care, to hear or reform because they have others to maintain them in what they do. As the scripture speaks of Absolons rebellion 2 Sam. 15. 12. The conspiracy grew strong for the people 〈◊〉〈◊〉 〈◊〉〈◊〉 with Absolon, the company and encrease of his numbers added encourag∣ment to his rebellious course. Whereas had the peo∣ple forsaken him his project and proceeding must needs have fallen to the ground, and he been forced to have forsaken his rebellious course, and hence it was 〈◊〉〈◊〉 policy & that accursed counsel he gave to Absolon to enter into his Fathers Concubines, in the view of the people, that he might settle the hearts of the peo∣ple more sure to him in that there was no hope of recon∣ciliation and agreement betwixt him, and his Father and so establish his own safety. Common Soldiers if their numbers encrease though they be but weak and unskilful yet give encouragement to the trayned band, and the Commanders themselves, yea their very appea∣rance in the field, though they strike not a stroke, helps much in the Fight. So the Prophet in the former place chargeth this evil upon 〈◊〉〈◊〉 in siding with Ahab in his design, 2 Chron. 29. 2. Shouldest thou help the ungodly? he that yields to the Counsel of the ungodly, and joyns hands with them in their way and work, he helps the ungodly, and is guilty of their sin, and blood. Thou that art resolved to soldier with the Society of the ungodly, and so suit them in their way, to maintain what they say and do, let them say and do what they wil, thou helpest a false tongue to lye, a malicious heart to reproach and 〈◊〉〈◊〉, an unjust hand to oppress,

for thou wilt defend what they do, let them do what they wil that is naught.

Thou that art thus deluded and taken aside with the [ 3] invegleings of others, though the Lord looks at them as Leaders into evil, and so will reward them, Yet know thou must, that thy condition is far worse, in some 〈◊〉〈◊〉 more dangerous than theirs, and thy plagues will prove more heavy; so 〈◊〉〈◊〉 art thou from hoping for any 〈◊〉〈◊〉 or pity to thy self, because thou art 〈◊〉〈◊〉, that thy sin and judgment wil hereby be encreased. It's the sad doom of our Savior, and worthy of most serious consi∣deration, Matth. 23. 15. Wo be unto you Scribes and Pharisees, Hypocrites; for ye compass Sea and Land to make a Proselite; that is, to make one of their Sect and humor, one of their hang-by's that must be pinned to their sleeves, melt into their Opinions, and imbrace their practice; when they have made him their own, their sworn Vassal, al of a string, that they can stir him and turn him as they wil, mark the issue; They make him twice more the Child of the Devil than themselves. That Perdition comes to be their Portion, and Hell for their Inheritance, they are the heirs of it, and they have a double portion there; their plagues twice more heavy, and therfore their sins must carry the same proportion, twice more vile than those that were their Leaders into that leudness. Brethren, what a dreadful thing is it for one to think of it, The Scribes & Pharisees who were cruel oppressors, 〈◊〉〈◊〉 exactors, who devoured widdows Houses, false Hypocrites, blind guides, painted Tombs, Serpents, and a generation of Vipers, who cannot escape the damnation of Hell, and one would think Hell it self had scarce any worse. Yet when they had miss-led some poor Sneaks, and deluded some ignorant silly peo∣ple by their importunities, and painted appearances of Holiness, brought them to the bent of their bow, capti∣vated them wholly to their Opinions and Practices, what a dreadful thing is it to think that these poor 〈◊〉〈◊〉

Creatures should be twice more the Children of Hel than such, who to common apprehensions might seem to be the scum of Hell. Hear and fear, and let your hearts sink and shake within you, you poor 〈◊〉〈◊〉 Creatures, take a scantling of your condition by the former example. Imagine you saw a proud Pharisee, a man of a 〈◊〉〈◊〉 tongue ful of turnings and windings, he cannot live without lying, he is froward in spirit, and 〈◊〉〈◊〉 not to 〈◊〉〈◊〉 the straight wales of the Lord, that he may please his own wil, suit his own humor, bend the Rule to his mind, not his heart to the Rule; one of an uncontroulable Spirit that wil contend with God and men if they 〈◊〉〈◊〉 him in a sinful course. Suppose thou sawest this man receive his Sentence at the day of Judg∣ment, and sent down to the pit, For without shall be lyars, &c. 〈◊〉〈◊〉. 22. 15. They who pervert the straight 〈◊〉〈◊〉 of the Lord are the Children of the Devil, Acts 13. 10. And such as sow contentions amongst brethren, and are contentious, and obey not the Truth, tribulati∣on, and wrath, and anguish, shall be upon the soul of e∣very one such, Rom. 2. 8. He hath learned thee his Trade of Lying, miss-led thee into the like perverse, contentious courses, How shalt thou escape the damna∣tion of Hell? Oh thou wilt reply; Lord, it was his counsel that cozened me, his 〈◊〉〈◊〉 and insinuati∣ons that drew me to those evils, I had never done them else: I hope therefore I may be pitied, though he be plagued; I may be excused, though the Curte fall up∣on him, who was the cause and Author of all: No, no, poor misguided creature, thou art utterly mistaken; He is the Child of the Devil, and hath received now his 〈◊〉〈◊〉, thou hearest him yelling in the bottomless pit; he hath his load more than he can bear; but thou art twice more the child of Hell, this is able to sink thy heart with the very thought of it. Thy slavery is far greater, thy obstinacy more, and therefore thy recove∣ry harder than his; he is a slave to his sins, thou art a

slave to the man and sin and all; he wil hear reason if it be propounded, thou knowest nothing, and therefore receivest nothing unless thou be allowed by thy Leader, the less hope that ever thou shouldst be convinced or re∣formed. The Lord is forced 〈◊〉〈◊〉 let in the flashes of the fiercest of his fury into the faces of such misguided crea∣tures, to bring them to the consideration of him and themselves, and to deal punctually for their convicti∣on, Psal 50. 18. When thou sawest a Thief, thou consentedst, and thou wast partaker with Adulterers, q. d. they perswaded 〈◊〉〈◊〉, and thou didst imbrace their perswasion Thou sittest and speakest against thy bro∣ther; he points out the time, the place, the company, the crew, amongst whom they sate, These things thou hast done, and I kept silence, and thou thoughtest that I was altogether like thee; but I will reprove thee, and set thy sins in order before thee. Oh consider this, ye that forget God. You forget, you misguided sinners, that God was present, and saw what you plotted, that God is Omniscient, and knows what you intended, that he is the righteous Judg of all the World, and will bring the secret things of darkness, to light, and make known the hid Counsels of the heart. Therefore let me end with the Advice and Counsel of Moses; do not think to ex∣cuse your selves, because deluded by your company, but leave counsel and company, share not in their sins and Societies, if you wil not share in their plagues. Numb. 14. 26. Depart I pray you, from the Tents of these wic∣ked men, touch nothing of theirs, their counsels and per∣swasions; and they 〈◊〉〈◊〉 his Counsel good, and 〈◊〉〈◊〉 own experience gave proof, They fled and cried whenthe Earth opened, lest the Earth swallow us up also. So be not you deceived also, lest you be damned also: stay not amongst wicked company lest you perish among them.* 1.54

A Fourth Shift which seems to lessen mens sins, and to take off the strength of Conviction, and the danger of the evil, is the strength of such provocations which

(as they pretend) constrain them against the heart and hair to the commission of evil, and therefore might excuse them in it. Why say men under such assaults, their speeches were so harsh and uncomely, I had almost said unchristian, and cross to rule, their carriage so cross and unreasonable, beyond the compass of humanity, yea, cross to common sence, their provocations so great, so many that they were unsufferable, they would have angred a Saint. If there fel any thing uncomly (as it's impossible but in reason it should) the fault is in him that gave the provocation; a man in that case may seem to be freed from blame, such unreasonable passages would put an Angel beyond his patience, flesh and blood cannot bear it.

True flesh and blood cannot bear it, therefore flesh* 1.55 and blood cannot please God, therefore flesh and blood cannot inherit the Kingdom of God; flesh and blood cannot save you, therefore should not rule you, if you wil hear the Rule of Christ, it's plain, 1 Pet. 3. 9. We must not render evil for evil, railing for railing, and if any man desire to see good daies, and to seek peace; this is the way which God appoints and blesseth: If you wil see the practice of our Savior Christ, it's also plain and precedential, He gave his cheeks to the Buffeters, and 〈◊〉〈◊〉 back to the Snuters, and as a Lamb was dumb before the Shearer in all his sufferings; and he was more innocent than you, suffered more wrong, had more rea∣son and Authority also, if it had been a Rule so to have righted himself: But he would not do so, 1 Pet. 2. 29. When he was reviled, he reviled not again; nay, the Text saies, he durst not do so, and that when he dealt with the Devil, the Accuser of the Brethren, for so ma∣ny Interpreters understand the place, and I cannot see but it's safe and suitable; safe for the sence, and suita∣ble to the Context. Jude, 8. 9. reproving that sin of reviling, verse 8. he confutes and condemns it thus, Yet Michael the Arch-Angel, when contending with the

Devil, he 〈◊〉〈◊〉 about the body of Moses, durst not bring against him a railing accusation. This Michael who appeared now as the Messenger of the Covenant, and in the form of a Servant, and therefore contested with Satan, as in the daies of his flesh when tempted. If Christ durst not, how dares any man? If not to the De∣vil, how any to such as are in Dignity?

But come we neerer to the Shift, and examine the vanity of it; and that wil appear in Two things:

• 1 It's very Unreasonable.
• 2 Very Dishonorable, that others provocations should prevail with us to break out unto any un∣seemly practice.

It is an unreasonable thing, Because another 〈◊〉〈◊〉 me [ 1] wrong, that therefore I should wrong the Lord, my soul, my place; It's not an evil in Truth, but an honor, and wil be a mans comfort, and bring a reward with it, to bear an injury, harsh dealing, and hard measure; Blessed are ye when men persecute you, and speak all manner of evil against you, they bring great reward. But to revile, and deal harshly with others, because so dealt withal, is to be injurious to God, to my profession, to the peace and comfort of my own Conscience: Be∣cause a man cuts my finger, should I go and stab my heart? men would look at it as a way of Frenzy: Be∣cause men set themselves against me, should I set God against 〈◊〉〈◊〉 also? This is the Apostles cure, 1 Pet. 3. 12. The Eyes of the Lord are upon the Righteous, but the Face of the Lord is against them that do evil. Nay, how cross to common sence is it, when thou thinkest the carriages of men are unreasonable, their provocati∣ons unsufferable, yet thou wilt do the like, and so con∣demn thy self by thine own doing.

It's marvelous dishonorable to God: We do not 〈◊〉〈◊〉 up [ 2] his Name that is called upon by us, and express the ver∣tues of him that hath called us to his marvelous Light, and out of the world, that we might shine as Lights in a

crooked generation; what serves your strength for but for a time of trial? you say flesh and blood cannot bear, why good now? what serves your Grace for, but to do other and better than flesh and blood can do? This kind of distemper overtook Moses and it cost him dear, and the Lord would not once vouchsafe to hear an excuse or to abate him of the 〈◊〉〈◊〉, Psal. 106. 31. 32. It went ill with Moses for 〈◊〉〈◊〉 sakes because they provoked his spirit, so that he spake unadvisedly with his lips. The fore Moses himself said Deutr. 1. 37. the Lord was angry with me for your sakes, saying thou shalt not go into the Land, nay Deutr. 3. 26. the Lord would not hear him, saying, speak no more to me of this 〈◊〉〈◊〉. This is a great dishonor to God and grace, when we are overcome of evil, whereas we ought to overcome evil with goodness. Rom. 12. 21.

Whereby men labor to put by the stroke of the truth,* 1.56 that either it shal not hit at least not wound, either not touch them, or not trouble them, it is they FORGET their duty wholly and therefore did it not. The throng of business pressed in upon them, and that somthing un∣expectedly, did distract them, that croud of occasions coming in like a mighty sea did so take up their thoughts & surprise and hurry them, they remember not what they should do and therefore did not perform what they ought, it was the slip of a mans memory, no such great matter, nor wil be so sadly charged upon a man they hope, It were hard if it should, It was but my forget∣fulness. But? forget thy duty man? what couldest* 1.57 thou say more wherein thou mayest aggravate thy fault in a most heavy manner? Is not this the express wil of God, that a man should do with all his might what his hand finds to do Eccles. 9. 10. That he should abide in the calling unto which God hath called him, 1 Cor. 7. 20. Is not this the great errand of a mans life, the end why we came into the world to do Gods wil? the only charge that is laid upon us by the Almighty, wee

are not charged to be rich or honorable, to gain the profits and pleasures of this world, there is not such a 〈◊〉〈◊〉 to be seen in the whol Bible; thou only liyest to discharge thy duty, if thou forgettest that, thou for∣gettest why thou livest, and the very excuse is a far grea∣ter sin than that was which thou didst seem to excuse, and thy punishment wil be answerable when out of thine own mouth thou wilt be condemned. As it was said to him in the story, when the Prophet in his own person would discover the Kings carelesness, to him he disguised himself as the King passed by, and so passed by him and said; 1 Kings, 20. 39. Thy 〈◊〉〈◊〉 went out into the midst of the 〈◊〉〈◊〉, and 〈◊〉〈◊〉 a man brought a man to me, saying, Keep this man, if by any means he be missing, then shal thy life be for his life, and as thy servant was 〈◊〉〈◊〉 here and there, he was gone; and the 〈◊〉〈◊〉 of Israel said, so shal thy judgment, thy self hath decided it. Let me speak to thee in a like manner. The Lord hath given thee his holy commands in charge, the Grace of God, the Gospel of Grace which hath ap∣peared and which bringeth Salvation teacheth men to de∣ny ungodly & unworldly lusts, & to live Godly & soberly in this present evil world, & to be Zealous of good works, 2 Titus, 13. 14. that we 〈◊〉〈◊〉 mortisy the deeds of the flesh, that we might live, Rom. 8. 13. but if we walk after the flesh we shal dy, these Evangelical com∣mands thou art bound to observe, if by any means they be awanting thou loosest thy lise, if thou loosest them; forget these, and God wil forget thee. Now thou re∣turnest thy excuse, that while thou wert busie here and there, busie in planting, and building, busie in plot∣ting and contriving thine own carnal contents, thy heart busie and eager in the pursuit of earthly occasions and imployments, thy thoughts busie in devising and acting meanes, in observing and improving opportunities, thy hand busie in endeavouring to the utmost of thy power and skil to accomplish these, either sinful, or at the best

earthly conveniences thou mindest these so much; the other was wholly out of thy mind; out of thy own mouth shalt thou be condemned, so shal thy judgment be thou heedless sinful creature, thou hast decided the matter, they that forget God shal be turned to Hell. Psal. 9. 17 They who mind earthly things their end is damnation, Phil. 3. 21. God in mercy wil not mind thee, he wil not mind the prayers thou makest, he wil not mind thy complaints, thy necessities thou presentest before him.

Thus generally: For a particular answer I shal do* 1.58 two things.

• 1. Shew who those be that make this shift.
• 2. How this aggravates their sin.

Who those be that make this excuse, that each man [ 1] may take his portion, that those may not be burdened by mistakes who desire to burden themselves, that we may not bruise the broken in spirit. There be two sorts of forgetful persons.

First, such who in the sence of their own feebleness and brickleness of memory are not able to keep the wholsom truths, those heavenly treasures which many times are commended to their care & observance, but those preci∣ous promises, precious comforts & directions, they slip away out of their weak memories like pure liquor out of a leaking vessel, which makes them sit down in silence, and their hearts sink in discouragement loaded with the loathsomness and greatness of the evil, that they can∣not tel how to bear it, nor yet to bear up their hearts under the weight of it, they conceive it so hainous, so dangerous a sin; that which we cannot retain say they, how shal we have the use of it, how shal we answer the loss of such glorious truths, and the very weight of the evil shakes their very hopes many times. And you shal ever observe the favour the Lord shews to such weak ones and the work of his grace in them, that though through the scantness and narrowness of their memories,

they are not able to keep things in their order & to make report of them; yet so much as they have present use for they wil have that at hand. and such truths which they shal have need of for after times they are never ge∣nerally call'd to the practice of them, but they are call'd to their minds, Gods spirit brings them to remembrance their hearts by faith received them and hold them Mat. 13. 23. but the narrowness of their memory was like a house that had but scant roomes, kept them in a lumber together, but there they were, and therefore the 〈◊〉〈◊〉 brings them forth. John 14. 26. The comforter 〈◊〉〈◊〉 bring all things to your remembrance, These are not the persons we now speak unto, for they lighten a d lessen their evil by this means, these find it heavie and load 〈◊〉〈◊〉 heurts with Godly sorrow for it.

2. There is therefore another sort, whose wound of 〈◊〉〈◊〉 lyes not in the weakness of their memo∣ries, or scantness of 〈◊〉〈◊〉 that they cannot retain the truths commended to them, and come within their charge, but such who stuff their minds and memories so ful of earthly occasions, or attendance to some dis∣temper that either they keep out or croud out the re∣memberance of their duty and think because it was not in their minds, therefore they have plea sufficient if it be not in their practice, and thus their disposition and spirit is worse than their carriage and behavior, and this their excuse it encreaseth their sin, in three things, or ads a three fold aggravation to it.

They give in undeniable evidence that they do not [ 1] only neglect the service but that they have no love to it; not only their endeavours are wanting but their hearts and faithfulness, are wanting also to the Lord and his work, love and faithfulness wil cause attendance and remembrance where ever it is. The man whose heart is endeared to the woman he loves, he dreams of her in the night, hath her in his eye & apprehension when he awakes, museth on her as he sits at table, walks with her when

he travels and 〈◊〉〈◊〉 with her in each place where he comes. So it would be with thee, If thou 〈◊〉〈◊〉 little and makest that thy excuse, its certain thou lovest little, if thou mindest not, thou 〈◊〉〈◊〉 not the Lord and his waies, Psal. 119. 97. Oh 〈◊〉〈◊〉 I do love thy law, it is my meditation day and night so the Saints Isa. 26. 8. The 〈◊〉〈◊〉 of our hearts are towards thee, and the remembrance of thy name. And therefore the Psalmist again 〈◊〉〈◊〉, thy Commandements are ever with me. The heart of the lover keeps company with the thing beloved. If thou mindest not to practice the duty its certain thou may est conclude thou 〈◊〉〈◊〉 yet hadst love to the Lord Jesus and his service.

This forgetfulness not minding that which is thy [ 2] charge, shewes thou never hadst a high esteem, never yet sett'st a price upon the 〈◊〉〈◊〉 〈◊〉〈◊〉 of the ways and wil of God, thou undervaluest thy duties and lookest at them as things of little worth and therefore are out of sight, and out of mind, refuse things that are of mean account with us, we lay them by, cast them into any blind corner, we judg them not worth the remembrance and therefore we bestow not our memories upon them but if there be a pearl of price some special and rare jew∣el, each man cares 〈◊〉〈◊〉 he laies it, and can easily find it and that in the dark. So it is when thou lookest at the Commands the Lord gives and the duties he requires as matters of no great consequence, and therefore bestow∣est not thy thoughts or remembrance about them, see how the prophet argues from this ground Jer. 2. 32. Can a maid forget her ornaments, or a bride her attire, yet my 〈◊〉〈◊〉 have forgotten me daies 〈◊〉〈◊〉 number; so where their esteem is their memories are also. It's certain it's a base 〈◊〉〈◊〉 heart of the duties which are in daily practice and the discharge of his place, which ought to be his daily wear. A man should put on Christ, his holiness, meekness &c. and 〈◊〉〈◊〉 them∣selves with a quiet and modest and peacable spirit. yet

these are not in his way nor his thoughts, It's certain thou carest not so much for Gods command as a frothy headed maid doth for a clout. Weigh then but in seri∣ous consideration, the wretchedness of thy pretence; shouldest thou hear a servant or a child excuse their i∣dleness or disobedience to Master or Father on this man∣ner, I hope you wil excuse my neglect, and pardon 〈◊〉〈◊〉 disobedience, because I do not love your person, 〈◊〉〈◊〉 or esteem your place or command, were not 〈◊〉〈◊〉 〈◊〉〈◊〉 aggravate the evil no way to excuse it. Such is the silliness of this shift of thine, when thou wouldest make thy forgetfulness to lessen thy fault. Because thou doest not love the Lord nor reverence his holy law, this encreaseth the evil exceedingly.

It argues a sensual sottish, Atheistcal disposition of [ 3] heart tolive without God and 〈◊〉〈◊〉, in our course 〈◊〉〈◊〉 to put off the apprehensions of Christians and men these are joyned together Ezek. 23. 35. Thou hast forgotten me and cast me behind thy back, to live an outlaw upon earth, when we attend not, mind not a law by which wee live. Thy duty is plain which is required, the sin evident that is forbidden, thou neglectest the one and committest the other, and this is the balsom that heals and helps al; I did not once think of it. It was wholly out of thy mind, I did quite forget it; why then forget thou art a Christian, nay a man, forget there is a God, that there is a Heaven to reward 〈◊〉〈◊〉 a Hell to Torment thee, forget thou hast a soul to be saved or sins to be pardoned, or avoyded until thou feelest the plagues of them, which thou 〈◊〉〈◊〉 never be able to forget nor yet to bear.

Another Shift which keeps off the edg and power of* 1.59 a Conviction, Is the deadly and destroying hazards they expect, and great extremities which they fear will 〈◊〉〈◊〉 befal, if they should not dispense with some sins in such cases: Hence it is their Arguments come on armed with such unanswerable Interrogations in their

apprehensions; Why? what would you have us do? You little know the desperate streights unto which we are driven, were you but in our places, we are perswa∣ded you would not only pity us in what we have done, but would do the same things; Alas, would you have us begger our selves? undo our families? destroy our Liberties and Comforts? yea, hazard, nay lose our lives? herein we hope the Lord wil allow us some dis∣pensation or connivance: Thus they with one 〈◊〉〈◊〉 consent, not only desired, but took it for granted they should also obtain their desire, which to them appeared so reasonable; Luke, 14. 18. 〈◊〉〈◊〉 Guests began to ex∣cuse themselves; One hath hired a Farm, and he must go and see it; Another a yoke of Oxen, and he must try them; and therefore I pray you have me excused; Ano∣ther hath married a Wife, and he cannot come, and 〈◊〉〈◊〉 desires he may be excused, q. d. We conceive the case so equal and reasonable, we suppose we need not speak our selves, you wil plead our excuse, which indeed pleads for it self: should not a man preserve his state, and therefore in a way of providence go visit his Farm? should he not attend his Calling? if he be cal∣led to follow the Plow, why should he not follow it?

For Answer, I shal shortly leave two or three Scrip∣tures* 1.60 with thee: Is it not one Command of the Gospel, That they that will 〈◊〉〈◊〉 godly in Christ, must suffer per∣secution, and through many Tribulations we must en∣ter into the Kingdom of Heaven, 2 Tim. 3. 12. He that will save his 〈◊〉〈◊〉 shall lose it, Matth. 16. 25. He that loves 〈◊〉〈◊〉 or Mother more than me, is not wor∣thy of me, Matth. 10. 37. If thou art so far from yielding obedience to the Gospel, as to refuse the terms of it, canst thou be excused? To fear man more than God, to preser thine own ease more than his Honor, canst thou be excusable? To attend the Comforts of this world with the loss of the peace of thy Conscience, to

look after the preservation of thy life, and neglect the Salvation of thy soul; nor God, nor man, nor Angels, nor Devils, nor 〈◊〉〈◊〉 own Conscience will excuse thee.

The Seventh Shift and forgery whereby our Carnal* 1.61 Reason would 〈◊〉〈◊〉 and defeat the power of the Truth, and lessen the loathsomness of sin, is that which seems to them so reasonable, even to common sence, as that it ad∣mits no denial; and it's taken from THE HOLINESS AND SPIRITUALNESS OF THE LAW, unto which they are bound, and that overbearing strength of the body of sin, and original corruption, 〈◊〉〈◊〉 they are wholly disenabled to the performance thereof; so that there is not only a difficulty, but even an impossibi∣lity to corrupt Nature, and to men in their Natural con∣dition, to answer the exactness thereof; doth not the Text say 〈◊〉〈◊〉 such cannot cease from sin, 2. Pet. 2. 14. That which is 〈◊〉〈◊〉 of the flesh, and comes from it, is flesh, John, 3. 8, 9. Are not the words plain, That the Prince of the Air rules in the hearts of the children of disobedience, and that he takes them captive at his will, 2 Tim. 2. last. Nay, if the holy Apostle who had the Spirit of Grace, yet found his distempers bear up so hard, and make head against him, that they soiled him, and put him to the worse, and forced him to cry out as under captivity and thraldom, I see another Law in my members carrying me captive; Oh wretched man, who shall deliver me, Rom. 7. If he that had received the power of Grace against his sin, was yet so overborn, what can they be able to do that are yet in their natural condition (and have nothing but sin) as al the Sons of Adam are since the Fall? That as 〈◊〉〈◊〉 in a storm are forced by the rage of winds and weather to go whi∣ther they wil carry them, not whither they should; men pity them for what they suffer, do not 〈◊〉〈◊〉 them for what they cannot do: So it is with the strength of di∣stempers, which like a mighty stream, carry us uncon∣troulably

to the commission of evil, and it's impossible for us to prevail against; alas, what can Nature do in such a case, if God wil not help? Is it equal that men be put upon impossibilities? or that they should be puni∣shed for that which cannot be avoided? It's not in man to direct his own waies, to subdue his own sins: we are nothing else but a lump of corruption, the Lord knows we do what we can, and we hope we shal not be condemned for what we cannot do.

I Answer, The Lord knows, and thy Conscience* 1.62 knows, and the world knows, thou speakest a horrible fal ehood, or to use the Phrase of Scripture, Thou lyest, and speakest not the Truth. More particularly I answer Four things.

Thou doest not what thou mayest and canst do. 〈◊〉〈◊〉 [ 1] Lord hath left in thee the remainder of many natural a∣bilities, hath lent thee the help of many common 〈◊〉〈◊〉 and Graces, which by Art and Education have grown to some ripeness, and thou hast found the strokes of his Spirit partly restraining of thee from evil, and constrai∣ning of thee to good; and thou neither hast, nor dost put forth actions and endeavors answerable in any mea∣sure. It was said of them, it's as true of thee, Rom. 1. 21. When they knew God, they 〈◊〉〈◊〉 him not as God. The unprofitable Servant was not condemned so much because he had no Talent, but that when he had received a Talent, he idled away his time and Talent, hid it in a napkin, he traded not, gained not consequent∣ly, Matth. 25. 25. This is thy condition, thou art in his rank, thy sin the same, and thy sentence wil be the same; thou hast 〈◊〉〈◊〉 one, but many Talents; hath not the Lord given thee a mind to conceive, and a memory to retain things? why canst not thou lay out these for the Lord and his Truth, as wel as to lavish out both in the pursuit of the world, and thine own lusts, and lying vanities? thou mayest read the Bible as wel as other vain Books, seek the communion of Saints, and thy legs

would carry 〈◊〉〈◊〉 to them, as wel as to riotous company. Nay, thou art not only faulty in not doing what thou canst, but even neglecting, 〈◊〉〈◊〉 opposing the practice of those Duties unto which thy judgment would carry thee, and 〈◊〉〈◊〉 constrain thee, Rom. 1. 18. thou holdest down the Truth in unrighteousness, when thy reason props it, thy Conscience provokes and calls, this thou shouldest, this thou oughtest to do, and yet thou neglectest it. Yea, let thine own Experience give in evidence in this behalf; thou laziest away thy time in the waies of thy Calling, and the work of the Lord, reads not, 〈◊〉〈◊〉 not, prayest not in private, recallest not the things heard, 〈◊〉〈◊〉 not in thy place with meekness, but crooked carriages, peevish and froward speeches, rugged behaviors attend thee in thy dayly course: An∣swer me out of thine own heart; Would not so much money hire, such reward promised and performed, per∣swade thee to do such duties, or reform such sins? Would not the fear of some displeasure, at least the sharpness of some punishment, compel thee to reform outwardly; to find thy heart, and tongue, and mind, and force thee to pray, and read, and recal, make thee bite thy lip, and compose thy carriage, not to speak a cross word, or vent a passionate speech? Thou wretch, doth twenty pound, or a whipping post give thee any Grace, thou hadst therefore ability, which thou never didst improve as thou mightest.

Secondly, Be thy weakness whatit wil be, or inabili∣ty, [ 2] that is not the worst; but that which ads to the heap of the 〈◊〉〈◊〉 of thy evil, and the height of it, Thou art not yet WILLING to be made ABLE, to receive the grace which the Lord in the Gospel hath prepared and now tenders, and would give thee, 〈◊〉〈◊〉 thou but willing he should Rev. 22. 17. Oh every one that wil let him come to the waters, for the Gospel doth not re∣quire that a man should beleeve by his own power, nor yet condemn him because he doth not, but that he wil

not encline his Ear, and suffer the power of the Truth to take place with him, and prevail with him for good. Christ comes to his own, and he comes with Grace and Life, but they receive him not, John, 1. 10, 11. yea, our Savior professed it to them, Ye will not come to me that you might have life, John, 〈◊〉〈◊〉. 40. And light is come into the world, but men love darkness rather than light, John, 3. 19. men love their distempers, hug and 〈◊〉〈◊〉 their lusts, they are weary of the Word that would reveal and remove their corruptions, Rom. 8. 7. The wisdom of the flesh is enmity against God, it is not subject to the Law, nor can be: It hath not any Spiri∣tual good, it wil not bear the power of the Truth, that would pluck away our corruptions, and take place in us Do not plead so much therefore thou art not able, but go to the bottom, thou wouldest not be made able thou would'st have thy proud heart, and not be made humble; thou wouldst have thy loose heart, and not be purged: when thou art in Hell, and art tormented with these, and for these, know thou hast thy will, and therefore why dost thou complain?

Nay, it is thy disposition to withdraw thy self from those means, and not to give attendance, and leave thy self under the stroke of the Word that would take away thy unwillingness, John, 3. 20. He that doth evil, hates the Light, and comes not to the Light, he went away sorrowful, Matth. 19. 22. And after that time, many of his Disciples went away from him, and walked no more with him, because his words were spiritual and piercing, which they could neither hear nor bear.

Not attending for redress and help against the frow∣ardness and perversness of thy heart, it's a just and righ∣teous thing with God to stake thee down under all those∣distempers, that thou mayest be deluded with them, hardened in them, and damned for ever for them, and thou hast no more than thou hast righteously deserved, 2 Thess. 2. 10, 11. Because they did not entertain the

Truth in the love of it, therefore he gave them up to the activity of Error, that they might beleeve lyes; and it's the best Reason that ever yet appeared to my apprehen∣sion, why the Woman who in Reason could not but know the Serpent could not speak, yet would and did talk with it: But she had begun before not to love the Truth, being set to till the Garden, and to keep it, Gen. 2. that is, to keep the wild beasts out of it; she did not so, therefore God gave her up to be deluded by the Ser∣pent: the like may be said of Balaams conference with his Ass; in reason he should have fled from his Ass, not have fallen in conference with him; but when men de∣light not to have God in knowledg, no marvel that he delivers them up to a reprobate sence, Rom. 1.

What ever difficulty and impossibility attends thy [ 3] weakness, thou art the cause of it, and therefore must bear al the evil that is a consequent of it. The Debtor that hath borrowed a Sum of money, at the day of pay∣ment, if he shal return this Answer, That the money he borrowed he hath drunk away, whored or played it a∣way; so that having spent his Stock, it's now impossi∣ble he should satisfie his Creditor. Doth he not de∣serve to be punished, not only for his not payment, but for his prodigality which brought that upon him?

The Eight Cavil, whereby our carnal hearts would* 1.63 shift off the Authority and evidence of the Truth, as that it shal not be able to set down the Conscience by an o∣verpowring Conviction, is, That the sins themselves are SLIGHT, of smal consequence, not worthy any such serious consideration, much less any trouble of heart, that should drive a man to a stand, and cause him to sit down in silence and sorrow, as under just condem∣nation: Alas, they were but some sudden words, and they were gone and past, and if there were no worse I wis, the world were at a good pass; or they were but the present and inward 〈◊〉〈◊〉 of the heart, and the

flashy thoughts of my mind, no body knew but my self, neither did nor could they hurt any body but my self, and are not thoughts free? Or lastly, were it a failing in practice, it was but in a petty thing, a very trifle not worth the while to spend time to take notice of it; some windy words, flashy and sudden thoughts, petty failings, and they are so far from troubling the heart, as that they touch it not; so far from sitting down convin∣ced of the evil of these, as might break the heart, as that they see no weight, nor just cause at al to burden it, they go away as Sampson with the Gates of Gaza, and felt them not.

We shal therefore take the Severals into special con∣sideration,* 1.64 and see what hainousness there is in these sins, when they are weighed in the Ballance of the San∣ctuary: And we shal begin with Words, and examine what is the weight of the evil that is in them; and that wil appear in many Particulars.

Look at them in their own Nature absolutely, thy [ 1] words have such weight that they are able to sink thy soul into the bottomless pit, and to pass sentence of life and death upon thee; for so our Savior, By thy words thou shalt be justified, and by thy words thou shalt be condemned, Matth. 12. 37. This is one part of the In∣ditement upon which the Judgment is executed at the great day by our Savior, When he shall come with ten thousand thousands Ministring unto him; to execute Judgment upon all, and to convince all that are un∣godly amongst them, of all their ungodly deeds, and of all their hard speeches, which they have spoken against him, Jude, 14. 15. Those harsh Expressions, the un∣kind language, currish, rugged; and cutting Speeches, whereby they would daunt and kil the hearts of the Saints; the secret scorns, and contempts, and reproaches, whereby they have tossed the names of the Saints in their Meetings, Merriments, and upon their Ale-ben∣ches; happily there is no man besides thy mates that

hears thee, no witness can accuse thee, no Judg that can pass Sentence: The Lord Jesus he comes for this end, and thou art the man, and thy speeches are the matter of thy Inditement; of these he wil convince thee, and for these execute Judgment upon thee at that great day, he wil make thee sit down in silence, he wil stop that wic∣ked mouth of thine, thou shalt not have a word to speak for thy self then: this is the Charge that the Lord puts in against such wretched Hypocrites, who think to carry al things covertly and cunningly that no man may lay hold of them; the Lord puls them out by the pole, Psal. 50. 19. Thou givest thy mouth to evil, and thy tongue frameth deceit: It is his Trade, his lips are the forge of fals-hood, his mouth is as it were the mint of lying reproaches, of back-biting, he sits at it, keeps his shop, it's the sale and ware that is vented upon al occasi∣ons, when his Companions, as his Chapmen, come to buy: So the Text, Thou satest and spakest against thine own mothers son, &c. these things thou hast done, the Lord keeps these words upon Record, and sets them in order at the day of Judgment, Oh consider this, you do not now consider, the Lord doth, and he will tear you in pieces, as you have torn the names of his Servants by your taunts and reproaches; and in truth it's no mar∣vel, for thy language and customary speech gives a tast of the temper of thy soul and spiritual condition, and is a sad evidence of thy corrupt and graceless estate, James 1. 16. If any seem to be Religious, and bridleth not his tongue, the Religion of that man is vain; his language loose and froathy, his words peevish and frampful, froward and scornful, the Religion of that man is not worth a rush, his prayers are vain, his hearing vain, his profession he wil never do good with it, never receive good or benefit from it: As we say of Money, the sound of it shews whether it 〈◊〉〈◊〉 pure or base, true or counterfeit, it sounds like Brass or Copper, it's cer∣tainly counterfeit, it hath not the sound of silver, or as

we say of Bels, the ring of them discovers whether they 〈◊〉〈◊〉 of base matter, or of right 〈◊〉〈◊〉; so here, a mans speech is the discoverer of a mans Spirit. If his heart be the Inditer of a good matter, the tongue will be as the pen of a ready Writer, Psal. 45. 1. Those words that come from Grace in the speaker, wil administer Grace to the hearers; empty words do shew an empty heart. Thou art one of those, and thy speech bewraies thee, said they to Peter: A jeering and scoffing tongue is a note of an Ismaelite; by that Ismael was discovered to be of the flesh, Gal. 4. In a word, as a stinking breath argues a corrupt Stomach and 〈◊〉〈◊〉 Lungs; so it is with base and vain language, it argues a corrupt and rot∣ten heart: As light therefore as thou conceivest these vain and windy words of thine, thou wilt one day find the load of them so heavy, that they wil be like a Mill∣stone to sink thee down into irrecoverable 〈◊〉〈◊〉, so that thy life and death lies in thy words as little as thou makest of them.

Look at them with respect to OTHERS, cast them into the Ballance of Comparison and Consideration, with the evil of others, and thereby the greatness of their evil wil more evidently appear: I answer therfore in the second place, The evil of thy words is in some re∣gard, I say, in some regard, worse than the evil of thy heart; though that be the Store-house and Treasury of noysom distempers, and the Ware-house which furni∣sheth a mans whol course, yet corrupt language ads a deeper dye, and makes those evils of the heart more loathsom: As there is more store of Commodities in the Ware-house, yet the false light of the Shop makes them so much the worse, because it makes them not ap∣pear as they are; words darkens much of the Truth that is in the heart, which would make against sin, and covers and colers over that which is evil, that it might not ap∣pear to be such, that the heart purposeth and concludes certainly it wil have it, because it likes it: yet could a

man but hear the privy Verdict which knowledg and conscience gives, 1. He should see them consenting to the Truth: 2. Condemning the wil of sin. Reason tels the heart, this is the way and the will of God, and you should not reject it; this is your Duty, and Gods Command, you perish for it if you do oppose; here Truth appears as wel as distempers. But when the Cause comes to be 〈◊〉〈◊〉 and pleaded outwardly by words, the tongue hides the verdict of knowledg and conscience, suffers not their testimony, or the Truth once to come to light. But the corruption that the heart would have, it pleads for it under the color and pretence of that which is Lawful and allowable; So much light and knowledg as would discover the sin that is suppressed. The evil that was there suppressed, that is by color of cunning and false words, varnished over, and pleaded for under pretence of that which is good and Lawful. So that here is a double evil more in our words than in our hearts.

1. A Silencing of the Truth, when the testimony of Judgment and Conseience must not come to light.

2. Coloring of the loathsomness of sin that it might not appear like it self, by the paint and varnish of lying words. Thus some translate that of James, and though it be not the ful meaning, yet I see not but it is part of the meaning; The tongue is a world of evil, James, 3. 6. is an ornament of evil, when lying lan∣guage 〈◊〉〈◊〉 fair colors and pretences upon foul and un∣lawful practices. So the paint of words hides the foul visage of sin. Thus you shal observe in the Scribes and 〈◊〉〈◊〉, Acts, 4. 16, 17. It's manifest to all, and cannot be denied; yet that it spread no further, let us streightly 〈◊〉〈◊〉 them that they speak no more in this name. If 〈◊〉〈◊〉 Consciences might have: been heard to speak, they would have testefied that the wonder is great, and argues the Finger of God, and the worth of the men, and that it should be published, and God ho∣nored;

but their tongue turnes it another way, this man is but an Impostor, his name must not be had in regard, his person in respect, so it was with them they would have forced the blind man to have spoken against our Savior John 9. 24. This man is a sinner give Glory to God, and so endeavored to have him deny the truth of the miracle, which in their own hearts they did undoub∣tedly acknowledge; so it was with the false witnesses packed by Jezabel, let Conscience be examined and suf∣fered to give in evidence and you see the truth, Did Nabal blaspheme God and the King? no, is he worthy to dy? no, Is it not treachery for any to plot and pretend this? It is so, saies Conscience there is no truth at all but treacherie; but their false tongues hide the truth, and put an appearance of truth upon that which is false.

Somtimes a man out of an ignorant custom or neglect [ 2] holds forth more evil in his words, than he either con∣ceives or attends in his own apprehension, this is usual amongst Children conversing with naughty and leud company, they speak the evil words they hear frequently with their mates when they know not what they speak, or what the words imply that they speak. It may possibly be conceived that many of those children who cryed to Elisha come down thou bald pate, 2 Kings 2. 23. spake what was commonly said amongst their Parents, not knowing the evil of the words they spake.

All the while the evil is Confined and con∣cealed [ 3] in the closet of the heart it's not dangerous, nor yet infectious to any, but only to the soul of the par∣ty that harbours it. But when the wickedness of the heart walks abroad in our words, and communication it conveyes a taint and pollution with it; And herein lyes a greater evil: in our words than in our hearts in point of infection, the heart is like a dunghil of noysom abomi∣nations, but our speech and words let out the steem of it, which is able to annoy al that are in presence or

pass by with the stench of it.

Compare the evil of our words with our practice also, [ 3] & it wil appear that in many particulars the scales wil be cast this way, and the 〈◊〉〈◊〉 of the evil wil ly here.

Our words are as it were the panders and provokers, [ 1] more universally to al kinds of evil than our practice can be; There be many sins that come not within the compass of our practice as errours, false opinions, and those that do they come not within our power or possi∣bility for the while. But there is no error so gross, no delusion so loathsom but our speech can vent and broach it. No practice so 〈◊〉〈◊〉 but by our words and commu∣nication we can present it together with al the occasion to the heart to draw forth those sinful inclinations there, to linger after and to seek for opportunity to commit it 1 Cor. 15. 33. Evil words corrupt good manners and the Apostle specifies none but implies a taint and pollution of al, the sting of the Serpent we know spreads over the whol body, taints al the blood at an instant, so there is the poyson of Asps that is under the lips of the ungodly, So the Apostle James 3. 6. the tongue amongst the members defiles the whol body, Conference and Communication affects the whol man, 〈◊〉〈◊〉 〈◊〉〈◊〉 up the heart to effect, the head to plot, 〈◊〉〈◊〉 eye to look, the hand to work &c. Speech drives the chollerick man into a passion the melancholick man into discontent, the loose and vain person to be transported with his lusts, and uncleanness. Therfore the same Apostle compares it to a 〈◊〉〈◊〉 vers. 5. Behold how great a matter a little fire kindleth a spark of fire sets a whol house a whol town on a flame, before one be aware.

As wordstaint more universally so they 〈◊〉〈◊〉 of greater [ 2] force and prevail more powerfully draw more effectu∣ally to the commission of evil, the sin is committed and the commission leaves a scandalous example behind it, and that as it were passively and in silence presents itself

to the memory of him that attends it. but our words do not passively present a thing to the view of another, but awaken him and work upon, and actively, and prevailingly cal out any inclination to an evil, and that with 〈◊〉〈◊〉 and overbearing importunity. Exam∣ples only offer the bait if the heart wil nibble and take it but words & perswasions take hold upon a man, and wil have no nay before they obtain their 〈◊〉〈◊〉, so the A∣dulterous woman Prov. 7. 21. with much fair speech she caused him to yield, with the flattering of her lips she forced him, so Judg. 16. 16. Dalilah layd siege and made battery at the heart of Sampson, at last weari∣ed him out and wrought him to her own wil and his ruine, an evil example is like the presenting of an army before a place and summoning of it, but spech is like a constant beleaguring of a City which wil force it to sur∣render and therefore I have ever judged it more danger∣ous to live with a person of an il language than of an evil life, because a mans practice wil be but seldom and oc∣casional and mainly an enticement to some one kind of evil, but speech pursues a man with variety of enticements words are arrowes, and he that shoots a whol quiver wil hardly miss but wound with some or other at the last.

The evil of the tongue is a kind of restless unweariable [ 3] untameable wickedness, the practice of sin 〈◊〉〈◊〉 such that somtimes a mans years permit not the pursuit ofit, or the time suits not, or the place fits not, or a mans ability and strength makes unapt and wholly unable to take it up, so nature desires 〈◊〉〈◊〉 and rest, and the commission of sin is at an end, the Thief must leave his trade of rob∣bing, the Drunkard his company, the Adulterer his lusts, when age and sickness comes in upon him and their able strength is now spent. But the evil of the tongue begins with a man in his tender years, when the child knowes not the mistery of sin nor yet hath ability to practice it, yet he can prate and talk of it. this

grows up with him to his riper years, and when his strength and nature decayes and a man grows towards his grave yet the evil of his tongue grows lively and ac∣tive; and when a wretch is able to do nothing yet then is he able to read lectures of villany, and wickedness which he hath learned in his life and practiced in the leudness of his carriage from his youth. As it is with old Huntsmen when their legs fail that they cannot fol∣low the game, yet they wil sit and hear the cry and lewr after the hounds, when they can do little else. So here, This I take to be the meaning of that of James which exerciseth the apprehensions of interpreters, and its mervailous hard to find the sul mind of God ther∣in, James. 3. 6. It sets on fire the whol course of na∣ture and it self is set on fire of Hel. i. e. by the hellish delusions and temptations of Satan.

Two things I suppose are ospecially implied in the text.

1. The violence and untameableness of this evil can∣not be stopped, it carries al before it; not onely pro∣pounds a temptation unto evil, but counsels, yea com∣mands; if not that, entreats; if that take not place, pur∣sues al these, perseveres to importune, til the impor∣tunity kindles in the heart like a mighty flame which cannot be quenched. So when Demetrius had pressed his companions with such prevailing arguments of pro∣fit 〈◊〉〈◊〉, you know that by this trade we have our liveing presently they were al upon a flame, and the voyce prevayled by the space of two hours, Great is Diana of the Ephesians. Acts. 19. 28. when they heard those sayings so they were kindled and carried away with Herods speech, the voyce of God, and not of man Acts. 12. 22.

2. This untameable evil of the tongue hath not his dates and periods, his spring and fal as it were, but sets on fire the whol course of nature, i. e. grows up with us from our beginnings, and goes along with us in our daily

course until we ly down in our graves. When children can know nothing nor learn to do nothing, yet they wil easily take in naughty words and tattle them when they know not what they talk. In a word this is the ful meaning, so near as I can guess, whereas the feebleness of our childhood unfits us for the knowing and practicing of some evil, our 〈◊〉〈◊〉 years frees us from some, as child∣ish sports and vanities, decrepit age utterly 〈◊〉〈◊〉 us to most, the 〈◊〉〈◊〉 evil of our tongues, sends in a veyn and currant of wickedness, through our whol course, the folly and 〈◊〉〈◊〉 of our child-hood unfits us not for this, or our riper years frees us not, but such count it as suitable to their condition, our decrepit age hinders us not, but the vanity of the tongue casts a ve∣nom through al, nor is a man wearied with such 〈◊〉〈◊〉 as that he craves end or ease, but is as fresh at night as he was in the morning, in his youth as he was in his child∣hood, in his decaying age as he was in his riper yeers. This hellish fire 〈◊〉〈◊〉 few el and matter to nourish it in a mans whol course, therefore it's sayd it's set on fire of Hell. Because our natures are easily tainted with this poyson and takes it in almost unawares, you cannot keep children from learning the language especially thats nought which they hear, nor can you force them to leave it or forget it, they grow up to ripenes and readi∣ness in it without either care or pains, Joseph swears, the Court oath, and the children speak half Ashdod and half Hebrew.

That thou mayest see how far thou art deceived in [ 4] slighting the evil of thy words, know if there be any evil in the world it is in-manner and measure in them James 3. 6. the tongue is a world of evil, an University, an Universality of al wickedness in it, and its an Ornament of al evil besides, (the word wil carry both, and I would include both) what ever evil is on earth amongst men, in Hell amongst Devils and the damned, what ever, wickedness the manners of al Countries have invented

the Condition of al men have practised, or the hearts and 〈◊〉〈◊〉 of men contrived the tongue shares in al these. It's the chief secretary to al estates of sin and sinners, the Interpreter of mens minds & Translator of these evils betwixt man and man. In a word, what ever evil is in the heart or mind of a mans self, the tongue hath ven∣ted it, whatsoever hath been done by others, seen or observed, the tongue hath related, reported it. It's that which wil cover al the foulness, excuse or lessen the loathsomness of the most vile evils, hath varnished and decked over the most detestable practices with some pretences of liberty or indifferency hath been the Law∣yer which hath undertook to plead the cases of the vilest waies of evil that ever were.

Having seen the vileness of sinful words; Now let us [ 2] proceed to consider of our THOUGHTS, the first stir∣rings of the distempers of our hearts that suddenly and presently vanish away, men imagine there cannot be such evil in them, nor are they to charge themselves so deeply for them as Ministers would bear them in hand. No man say they can see or know the thoughts of our hearts, & therfore they cannot be offensive or scandalous to any and therefore its not possible they should be discouraged from doing any good they desire or intend, or pro∣voked to the practice of any evil that may be danger∣ous to themselves or dishonourable to the Lord. besides they appear not só soon to our apprehensions but they pass away in an instant, and are as though they had never been, and what great evil is in the, and why should the soul be so deeply 〈◊〉〈◊〉 with them and the sinner be forced to feel so great sorrow for them? this is to make them worse than they are, and our selves more miserable than we should be.

The evil of thy thoughts and stirrings of the distem∣pers* 1.65 of thy heart are hidden and spiritual, and they pass away before thou canst perceive them, much less judg of them aright, but didst thou but see them as they

are, and upon thorough search couldst truly find out the bottom of that baseness and filth that is there, they would appear exceeding loathsom and hainous to thine own apprehension, as he said, the sin of the soul, is the soul of sin. The sin of the body, is the body and car∣kass of corruption; that is, in the sinful motions of the soul, of the mind and heart, there is the life, poyson, and power of corruption, putting forth it self in the ut∣most activity of the venom and malignity of it. The Actions of the Body are tainted with the pollution of sin by consent, as the distempers of the mind and heart appear in them, and are acted by them; the body is as it were an accessary in the evil and wickedness; the mind is the principal, that contrives all, useth only the body as an Instrument to vent its own venom and wic∣kedness by.

More especially see the hainousness of the evil of thy Thoughts and Heart, in the Particulars follow∣ing.

First, In regard of God. The sinful poyson of thy [ 1] thoughts, doth estrange thee from God, carry thee in professed opposition against him; so that the sinner comes by this means to resist the Almighty, as it were to his very face.

Let me open both these in a few words.

Thy inordinate thoughts takes thee off from yielding [ 1] attendance to the Lord, that thou fallest off from him, and the guidance of his wisdom in the Rule, before thou fallest into any sin: Here came in the first breach be∣tween God and the soul, and by this the breach is conti∣nued and encreased dayly in our departings from him. This I know (saith the wise man) that God made man right, but he sought out many inventions, or fin∣dings, Eccles. 7. last. He was made for God, and should have eyed him directly, and kept himself under the ope∣rative dispensation of his spiritual Government, in which he would not have been awanting to him, but he

would have carried him to his end, and kept him so in happiness, that is, carried him to himself, and kept him with himself for ever. But he found out findings; so the words. When he should have looked to the wil of God as the Compass only appointed to stere his course by, he should have looked to the Law which the Lord had found out as the line and level of his life, which would not have failed to have led him to his Duty, and quickened him in it. He was not content with the Rule and way that God had found out, but he finds out an Invention out of the vanity of his mutable mind, looks to that, and is wholly led aside by that from the Lord. So that when he should go from Rule to Rule, for the guidance of 〈◊〉〈◊〉 dayly course, he goes from one vanity to another, from one vain thought to another, from one device to another; as they said, let us devise Devices. As in a wel ordered Army, break the Rank in one place, and ye bring ruin and confusion upon the whol: Here was the right order in which we were made, and we should have kept Rank and File; the mind and judg∣ment should only have attended God; the Will attend our Judgment, the Affections wait on the Will, the Actions issue as the execution of al. Here Satan routed Adam, brake this Rank upon the first 〈◊〉〈◊〉, takes off the Mind from attending the Covenant, Command, and Direction of the Lord, The day thou eatest thereof, thou shalt surely die, and listens to the 〈◊〉〈◊〉 and forgery of Satan, Ye shall not die at all; and so fals into the com∣mission of the sin, which brought condemnation upon him and his whol posterity; and 〈◊〉〈◊〉 the 〈◊〉〈◊〉 came in thus between God and the soul, so it's dayly made greater by this means. As a man once having missed his way, the further he 〈◊〉〈◊〉, the further he goes from the right way. Such is the ravelling of our own imagi∣nations, we 〈◊〉〈◊〉 our selves the longer we continue in them. After we are overborn with the hurry of our thoughts, we are 〈◊〉〈◊〉 a 〈◊〉〈◊〉 with our 〈◊〉〈◊〉, 〈◊〉〈◊〉 God,

his Promises, out Directions and Comforts, cannot tel where to find our hearts. This the Apostle gives as the fountain and first cause of those overflowing evils, and fearful back-slidings from God, Ephes. 4. 17. The Gentiles 〈◊〉〈◊〉 the vanity of their minds, and so be∣come strangers from the life of God. Thus David by the sinful devices of his own mind departs so far from God, that he cannot find any evidence of his Love, or sence and feeling of his favor; he plots the commission of the sin, then the covering of it, therefore sends for Uriah, would have sent him to his house; when that took not, but resolves the contrary, then he plots his drunkenness that he might forget his resolution; when that succeeds not, he sends him back to the Army, and delivered him up to the hand of the Enemy in the issue. So by inordinate attendance to unruly thoughts, the sin∣ner is taken aside so strangely from the Lord, and so o∣verwhelmed with the guilt and pollution of sin, that partly he dare not, and many times is so bewildred and 〈◊〉〈◊〉, that he knows not how to recover himself, and come home to God.

The evil of our thoughts carries the soul in professed [ 2] opposition against God; for it is by the Spiritual Ope∣rations and Actions of our minds that we meet with the Lord, and have a kind of intercourse with the Almighty, who is a Spirit. For al outward things are for the bo∣dy, the body for the soul, the soul is nextly for God, and therefore meets as really with him in the Actions of Understanding, as the Eye meets with the Light in See∣ing; which no other Creature can do, nor no action of a bodily Creature doth. Our Sences in their sinful and inordinate sweryings, when they become means and in-lets of evil from their objects, they meet with the Creature firstly, and there make the jar: It's the beau∣ty of the Object that 〈◊〉〈◊〉 up to lust by the Eye, the daintiness of the Diet that provokes to 〈◊〉〈◊〉 by the tast, the harsh and unkind language that provokes

to wrath and impatience by the Ear: But the Mind and Understanding toucheth the Lord directly, meets with his Rule, and with God acting in the way of his Go∣vernment there, and when it goes off from the Rule as before, and attends its own vanity and folly, it justles with the Almighty, stands in open defyance and resi∣stance against him. This also appeared in Adams sin our of the folly of his own deluded thoughts, he would have unthroned the Almighty, and hoped by Satans Counsels to set himself in the room of God: Ye shall be as gods, knowing good and evil, Gen. 3. and he saw it to be good to get knowledg, and so purchase a Deity to himself, and so put it to tryal: thus the wicked o∣penly profess, They say to the Almighty, depart from us, we desire not the knowledg of thy waies, Job, 21. when they desire not to have the wisdom of God rule in their minds, but set up their own foolish imaginations, they say then to God, depart from us; they shake off the Authority of the Truth, and with that the Sove∣raignty of the Lord himself and his Government: Hence the Apostle, Collos. 1. 21. They were Enemies, and where lay that enmity? in their minds, in their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their Discourse, in the exercise of the largest act of their Understandings, wherein the use of the whol faculty appears, and this enmity appears in the fruit of it, which wil undoubtedly follow, namely, evil works. Hence Rom. 8. 7. the wisdom of the flesh is said to be enmity against God; not an enemy to him that would somtimes cross and oppose him, but Enmity, the whol being and working of it is carried in constant opposition against the Law. And upon 〈◊〉〈◊〉 ground it is when the Apostle Peter would shew Simon Magus the hainousness of his sin, he staies not in the outward expression, but cals him directly to consider the thoughts of his heart, where that 〈◊〉〈◊〉 language was min∣ted, and from whence it proceeded. When 〈◊〉〈◊〉 〈◊〉〈◊〉 that by laying on of the hands of the Apostles, the holy

Ghost was 〈◊〉〈◊〉, he perceived how he might get a boo∣ty, and therefore he fel to bargain, tries the Market, what shal I give? &c. The Apostle carried with a zealous in∣dignation against so vile a demand, which cast so much contempt and contumely upon the holy Spirit, and the gift thereof, answers with a holy disdain, and denoun∣ceth a Curse. Thy money perish with thee, q. d. thou art in a perishing condition, and this money of thine which thou conceivest wil further thy proceedings, wil perish also; yet he ads a caution for his recovery: Oh pray, if it be possible, that the thought of thy heart may be forgiven, Acts, 8. 22, 23. q. d. Thy sin is so hainous, so execrable, so detestable, it's almost past al possibility of pardon, it's not in the tongue which uttered the word, nor in the hand which offered the money, nor yet so much in thine eye that saw the work done, for all these met not so directly, so immediately with the Lord. The words were propounded to the Apostles, the mo∣ney should have been payed to them; but Oh, it was the hellish villany of his mind and apprehension which did so basely esteem of the gifts of Gods Spirit, as if they might be valued or purchased with money. He did so conceive, as if the holy Spirit of Grace should Lackey after his lusts, and be at the beck and command of such a proud rebellious wretch, as that it should be disposed and dispensed according to his will and humor. This was in his mind and thought, and this made it so hainous an evil, that the Apostle put it to a may be, if it be possi∣ble; so that the hellish evil of our imaginations, and cur∣sed contrivements of our thoughts, may put a man al∣most beyond possibility of pardon: So in the sin against the holy Ghost, it's said, our Savior saw their thoughts, Mat. 12. ver. 25. those gave in evidence of the direfulness and inconceivable hainousness of those contumelious speeches against our Savior, when they said, He casteth out Devils by Belzebub the Prince of Devils; It is not said he heard their words, though blasphemous, but

he saw their thoughts, they issued out of their appre∣hensions, their thoughts being calm and quiet, it was not some base pang or passion; but when they had no pro∣vocation, their own thoughts carried them against the evidence of all Truth, meerly out of the venom of their own hearts. This was unpardonable blasphemy; and in truth there is no Creature but a reasonable Creature that can close not with the Creature only, but with God in his Rule, that can sin, nor is there any sin pro∣perly but where the mind and heart is an Ingredient in it. So the ravished Maid, though her body was abused, yet her person was not charged as guilty of sin, nor she polluted therewith, because her judgment was not there assenting, nor her heart yielding thereunto.

Look at thoughts in regard of al the other evils of our [ 2] lives which are acted, and appear in our dayly course, we may thence come to take a guess at the greatness of the evil of our thoughts, for it will appear they are the causes of all other evils, and therefore it cannot but be concluded there is more and worse evil in them than in all the rest. A mans imaginations are the forge of villa∣ny, where it's al framed, the Ware-house of wicked∣ness, the Magazine of al mischief and iniquity, whence the sinner is furnished to the commission of al evil, in his ordinary course; the Sea of abominations, which over∣flows into al the Sences, and they are polluted into all the parts of the body, and they are defiled and carried a∣side with many noysom corruptions, Matth. 15. 19. Out of the heart comes murders, adulteries, thefts; there is the nest where al these noysom vermine are bred, Matth. 12. 34. Out of the abundance of the heart the tongue speaks, and the hand works: If there be pride and snappishness in a mans speech, stubbornness in a course, 〈◊〉〈◊〉 in a mans Conversation, there is abundance of al these, and more than these within. The Imagination of our mind is the great Wheel that carries al with it; That loathsom and execrable wickedness,

worse than which the Sun never saw, the Earth never bore (that unpardonable siu excepted) the killing of the Lord Jesus the Lord of Life, the seed of it was, a thought cast by 〈◊〉〈◊〉 into the heart of Judas, John, 13. 3. it was warmed with a covetous disposition, and so brought forth that hideous treachery, the 〈◊〉〈◊〉 of the Lord Jesus.

If 〈◊〉〈◊〉 be evil in the tongue that 〈◊〉〈◊〉 it, is it not worse in the heart that indites it? Wickedness in our actions and speeches, are but the brats and brood of our minds and hearts, there they were conceived and fa∣shioned in al the parts and proportions of wickedness as in 〈◊〉〈◊〉 womb, a mans practice doth but like the Mid∣wife, bring them into the world, into open view, it makes the evil appear, but evil in the very hainousness was there before: Nay, the Mind hath not a hand in the plotting only of al these evils, but it puts forth a special power in the execution of the works, which otherwise would be at a stand. The mind doth not only conceive, but it travels for deliverance, and brings it forth into a∣ction; that is the meaning of the place which carries both depth of difficulty and excellency in it, Isai. 5. 18. There is a Generation which draw iniquity with cords of vanity, and sin as it were with Cart-ropes. We wil open two things here.

• 1. What these Cords and Cart-ropes are.
• 2. How they draw.

First, Cords are, Counsels, false pleas, forged and plausible pretences, which are ordered and contrived as though they were twisted together as a Cord, strongly to perswade and prevail, and they are Cords of vanity, which the vanity and misguided apprehension of carnal 〈◊〉〈◊〉 hath twisted. Cart-ropes have the same sence, only with this aggravation, it implies more strength and subtilty; the most sedulous contrivements, the most subtil and restless underminings of colorable excuses that may take off al the strength of argument that oppose the

way, 〈◊〉〈◊〉 inconvenience that might hinder the work, so that they carry al before them; Thus God is said to 〈◊〉〈◊〉 the Cords of the wicked, Psal. 129. 4. when they drew their Plow over the backs of the righteous.

To draw iniquity, is by the strength of cunning con∣trivements, the greatest subtilty of the most fained pre∣tences that carnal Reason can coin; by these I say pre∣vailingly to perswade, and carry even without fear or opposition to the practice of sin, that is to draw, &c. that look when the Load is at a stand, and the Cart at a stall, they set more force to it, and draw it out notwi h∣standing al 〈◊〉〈◊〉 and resistance to the contrary: So here. Thus the unjust Steward, Luke, 16. 3, 4. he said within himself, I am resolved what to do: Thus the Harlot when the yong man seemed not willing to listen to her first Allurements, but came on heavily, she put to her Cart-rope, and plucked him by force, Prov. 7. 14. 21. See the contrivings of her carnal reasonings as the twistings of so many Cords to make even a Cart∣rope, to hale him with a kind of violence to this villany: Arguments she 〈◊〉〈◊〉 to perswade him, impediments she removes that may hinder him: Her Arguments are sub∣til, and secretly contrived, she pretends (which is not common amongst Harlots) her Profession, yea, seri∣ous practice of Relsgion, she had Peace-offerings with her, that is, the remainders of them, and so provision, and that in a plentiful manner for her support; and that which was more, then she had offered her free-will Offe∣rings, that of purpose she came to meet him, that God in providence had put the opportunity into her hands, Lo, I have found thee, and that al conveniences and con∣tents are fitted at home: As touching any inconvenien∣cy that might be suspected or feared, that coast is cleer, the good man is not at home; and thus she 〈◊〉〈◊〉 him with false pretences. So the Prophet declares the pre∣vailing power of carnal Reasonings, that they carry a man uncontroulably in his course that he cannot be

stopped, Isai. 50. last. Hence it is the wise man pas∣seth Sentence of a mans estate by the common rode of his thoughts. As the mind is, the man is; as the frame and constant stirring of the heart, so is his estate and condi∣tion; Prov. 12. 2. A good man obtaineth favor of the Lord, but a man of wicked devices will he condemn, because such a man is an ungodly man, who must not look to find favor with him, or acceptance from him.

Again, Look we at the large extent of this spiritual [ 3] wickedness of the mind, which cannot be bounded; the unavoidableness of it, it cannot be prevented; and in both we shall see, and be forced to confess the aggravati∣on of this evil: There is a compass wherein a mans words and actions may be confined, a man cannot vent the venom of his words, or express his poysonous and wretched practices amongst all men, not amongst ma∣ny, many times; but there are no limits nor bounds to be set to the thoughts of a mans mind, or the lusts and desires of the heart. Were a man never so ful of malice and hatred, he cannot murder many; happily he dare not adventure upon one, but yet his mind can plot, and his heart desire, and both privily assent and approve the the destruction of many millions, yea, most of the world at one clap: as the Tyrant that wished that al in Rome had but one neck, that he might cut it off at a blow. Herein is the extent of the murder of the mind; this may be multiplied and acted every hour of the day, and each minute of an hour. The Adulterous mate hath not liberty, and it may be not possibility to satisfie his lust by commission of it with one whom his heart is 〈◊〉〈◊〉 after, yet he can lust after her, and many thousands more, and the thoughts of the mind can inwardly con∣ceit the villany, 〈◊〉〈◊〉 give assent to it; and this is the A∣dultery of the heart, this may be acted and continued each moment of the day. So that there is an endless, boundless kind of infinitness in this evil of the mind, it

meets with an infinite God, and so swerves in an infinite manner from him.

Again in an ordinary course, and look at the power of the Creature, it cannot be stopped nor hindred, we may gag the tongue, manacle the hands, fetter the feet, and so prevent their actions, yet in al places, at al times upon al occasions in al companies, let all men do what they can, the thoughts will be working, and the affections of the heart stirring after such evils as they be addicted to.

As the evils of our whol course have their rise and [ 4] cause from our thoughts, so are they nourished also here∣by: Our imaginations are the womb where wickedness is conceived; So are they also the breasts and dugs where they are maintained and nursed up, the sinews of the strength of our distempers lie in the lustings of our mind and heart; when the soul sucks the sweet of a di∣stemper by dayly meditation, lies at the dug as it were, draws out the Spirits and Quintessence of any noysom lusts and temptations, by dayly attendance, bestowing his mind and thoughts thereupon; whence the soul comes to be incorporated into a lust, and wholly under the strength and power of it, So that though the evil is not outward and scandalous, yet it becomes more hai∣nous in the sight of God: as it is in distillations, the spi∣rits of Wine, and some drops of Chymical Oyl, are of more force than a great part of the substance taken in the grossness of its Nature, and do more cheer and quic∣ken, and comfort in a cordial manner: So it is in the soul, by the dayly musing and acting of our thoughts, upon the occasion of any corruption presented; our Me∣ditation is the distillation which draws out the Spirits of pride or passion, or lusts, and becomes marvelously con∣firmed in these, and transported by these to our spiritual prejudice, they grow strong in us, and we under the power of them, thus Jonah while he sits down in a muddy distemper and attends the vanity of his own

thoughts, he rows drunk with his passion, so that he neither knows God nor himself; not only doing that which is naught, but he wil 〈◊〉〈◊〉 that which he doth, I do well to be angry unto the death, saies he. Hence it is the Apostle suggests that Caution, Rom. 13. last, Make no provision for the flesh; the Meditation and musing of our minds, is the plentiful provision we make for the welcoming and maintaining of any distemper: when we let our thoughts loose to view the compass 〈◊〉〈◊〉 any harsh carriage, and injurious dealing, we make pro∣vision for anger and revenge, and the heart comes to be carried with violence of wrath and rage; Thus and thus he dealt with me, so unkindly, so injuriously, and that to my disparagement in the presence of such; and this sets him al on a flame: when we pore upon our infirmi∣ties and weaknesses we provide for discouragements, and we sit and sink down under them, and so strengthen those corruptions, that otherwise have received their deaths wounds, and would be weakened and wast a∣way. As it is with old decayed Bodies which are sub∣ject to fainting fits, and are ever and anon swooning a∣way, the powring in of some Cordial Water wil fetch them up again, and ad new strength and cheer. The Flesh here, is original corruption; the old Man, which in the Saints is dying away, and decaying dayly, but our Meditation puts as it were Aqua vitae into the old mans mouth, adds vigor afresh, and somtimes makes it with violence to prevail.

Lastly, while the swarmes of vain imaginations keep [ 5] through-fare in our minds and the noysom steems of sin∣ful affections are rising, boyling, and bubling in our bo∣somes, there is little expectation that the power of any meanes should come in upon the soul or prevayl with it for good, the croud of imaginations stop the passage so that there is no comming to speech with the soul, the hurries of 〈◊〉〈◊〉 to transport it and take up the whol strength of it, that it can neither attend nor stay upon

any thing besides, 2 Cor. 10. 4. therefore called the strong hould, where Satan intrencheth, and fortifyeth himself against al the means of Grace 〈◊〉〈◊〉 may cast him out, for while the stream of the thoughts are turned ano∣ther way, the ear hears nothing, the understanding minds nothing, the heart embraceth nothing, there is no place or room there, and thence it is, as our Savi∣our speaks, the word cannot take place in them, John. 8. 37. therefore the prophets advice to Jerusa∣lem when he would have her clensed and saved, he di∣rects her to dislodge her vain thoughts, wash thy heart O thou Jerusalem that mayest be saved, how 〈◊〉〈◊〉 shal vain thoughts lodg within thee Jer. 4. 14. those vain thoughts are those carnal reasonings whereby the sinner would put bye the authority of the truth, that so the sinner might neither see the loathsomness of his sin; nor the danger of his estate, or the necessity to recover himself out of it, and if these thoughts lodg in him there wil be no entertainment for the power of any ordinance or counsel that wil take place with him, nor reproof awe, nor ex∣hortation perswade, he casts out and keeps off any thoughts of any necessity to be washed, and so to be saved. If then by those vain thoughts thy heart is estranged from God, and carryed in 〈◊〉〈◊〉, against him, If they be the cause of al sins committed and con∣tinued in, if the hindrance of al means that might pro∣cure our God, then is their evil exceeding 〈◊〉〈◊〉 and therefore we should so judg it and so be effected with it.

Wee come now to speak of a third 〈◊〉〈◊〉 alleadged [ 3] to excuse sin and to shew the slight 〈◊〉〈◊〉 the soul 〈◊〉〈◊〉 of it, viz. suppose the failing was in practice, yet because the matter or thing wherin the offence was committed was but SMALL, men look at it as a petty business, a very trifle, not worthy 〈◊〉〈◊〉 taking notice of, and there∣fore account it as an 〈◊〉〈◊〉 of folly and childish weakness to be troubled with so 〈◊〉〈◊〉 a thing, or to

have the heart deeply affected with it more than the matter deserves, and a man in reason should. It was but taking of a penny or shilling too much, putting off a cracked Commodity without suspicion by slight of hand; lazying out a mans time, ever seem to be doing and yet do little; out-bid a man in a bargain by a wile, and he never the wiser; these are but tricks of wit matters of no consequence, and what needs Conscience be troubled for these? a man is 〈◊〉〈◊〉 the worse for them why should he judg the worse of himself or his condi∣tion? such 〈◊〉〈◊〉 in a mans coat make it never a whit the more unseemly, such poore petty things in a mans carriage, makes it never a whit the more uncomfortable, As the eye of man happily discerns not these things, the Law cannot reach them nor the magistrate punish them, why should any man punish himself or 〈◊〉〈◊〉 a tor∣ment and rack to his Conscience for them? The things are little and petty.

The less the things are more hainous thy fault is, and* 1.66 the greater thy guilt as it thus appears. The less LOVE thou shewest to the Lord if thou wilt BREAK with him for a trifle, Sets the honour of his great name, Obedience to his holy Law, contentment to his good spirit at so low a rate, as that thou wilt dare to justle injuriously against al these for a very shadow, which in thine own account is as much as just nothing, where there is truth and strength of Love the hardest things seem light and things of the greatest worth little; As Jacob served seven years for Rachel, and it seemed short and time little because he loved her, Gen. 29. 20. Ask me what thou wilt for dowry sayd Shecher, Ha∣mors son and I will give it, only give me the mayd Gen. 34. 12.

Amongst men in ordinary converse which lyes within the compass of humanity he never prizeth a mans friend∣ship or fayor who fayles him in common curtesies, and deny their desires, or refuse to gratify them in things

of no great worth. I thought I might have commanded a greater matter at your hands than so; but when I see you stick with me for such a trifle, there is little love when so little a matter can hinder the work of it. A gracious heart wil part with all for Christ, and thou wilt part with Christ and his mercy rather than part with a little prosit or pleasure, nay, with a begger∣ly lust that thy heart takes delight in: The Apostle cals it, The labor of Love, 1 Thes. 1. 3. Love is laborious, laies out it self to give content to that which is beloved. Ye are my friends, if ye do whatsoever I command you, John, 15. Thou dost nothing for the Lord, and thy love is very little, or else that which is, is nothing worth in Gods account: Look at the practice of Judas so helluh and detestable as not to be named nor remembred a∣mongst men; and the loathsomness that lay in the bot∣tom was this, That he sold the Lord Jesus for thirty pieces of silver; a goodly price, saies the Prophet, Zach. 11. 12. Turn but the Tables, judg thy practice by this pattern, thou sets the Gospel of Christ, and the Go∣vernment of the Spirit of Christ at a far lower rate, even the thirtieth part of the price that he set, yea, sel him to satisfie a base lust or humor of thine own heart. It was a just reproach whereby Absalon checked the falsness of Hushas, who forsook David as he conceived in his di∣stress, and followed his Enemy into the Camp: Is this thy love to thy friend? to leave him thus in the lurch, and do nothing for him in the day of distress. The re∣proof was sharp and just, so far as reason could reach: but it fals far more justly, far more heavily upon thee; Is this thy love to the Name of the Lord Jesus that thou should'st slight it? to his Law, that thou shouldst de∣spise it, 〈◊〉〈◊〉 it? is this thy love to his Spirit, that thou shouldst grieve it? and that for a trifle, for a twopence, for a booty, for a bargain, which wil make thee a beggar when thou hast got al thou canst gain by it; and that when there is no allurement worth the looking after

that might entice thee, no danger or difficulty that might hinder thee in thy duty and receiving a blessing and comfort therefrom.

The less the thing is, the less care and conscience thou [ 2] expressest for the good of thine own soul. When thou wilt run the hazard of 〈◊〉〈◊〉 happiness for the gai∣ning of a little profit, so many pence in the shilling, so many shillings in the pound; nay, but the giving satis∣faction to a lazy, sinful, sensual humor. Alas poor Creature, hadst thou no more for thy soul but pence and shillings, a little laziness for thy life and happiness, and Salvation, dost thou value thy soul of no greater worth? Our Savior in the Gospel sets a higher price upon it, Matth. 16. 25. 26. What will it profit a man, if he should win the whol world, and lose his own soul, 〈◊〉〈◊〉 what shall he give in exchange for his soul? q. d. A. man should be a loser by the gain, and a begger by the bargain if he had all. And yet deluded Creature thou wilt sel thy comfort, the peace of thy conscience, the salvation of thy soul for a thing of naught. The whol world is vanity, nothing, and less than nothing, and thou wilt part with thy happiness for that which is far less than that which is less than nothing. When Naa∣man came to the Prophet to be cured of the Leprosie of his body, and so to save his Natural life, and he was di∣rected and enjoyned by the Prophet to wash seven times in Jordan; he began to take it in distast as a course that was too mean and base for his comfort and Cure, Are not (saies he) the Waters of Pharpar and Damascus better than the Waters of Jordan? His Servants seaso∣nably and wisely check the carelessness of his own safety and recovery; Had the Prophet commanded thee some great thing, would'st thou not have done it? How much more when he saith, wash and be clean? 2 Kings, 5. 12, 13. The greatest labor should have been under∣taken to preserve thy life, what carelessness is this to neglect the least that may procure thy safety? It's so

here, our sick, sinful, leprous and polluted souls, lies now at hazard ready to perish; had the Lord enjoyned us to the heaviest task, things of greatest danger and dif∣ficulty to be done and suffered for the safeguard of 〈◊〉〈◊〉 souls, would we not, should we not have done them? parted with a limb for our lives, our lives for our souls? and shal we not be willing to part with the paring of our nails, these poor, empty, lying vanities, for our ever∣lasting happiness? what Athiestical carelessness is this? that men should live as if they had no souls to be saved, nor sins to be pardoned, not care to do the least thing that might procure their everlasting good, and greatest welfare.

The less the things 〈◊〉〈◊〉 in which thou givest thy self li∣berty [ 3] to transgress without any touch or trouble, the greater the wickedness of thy heart. For such a kind of course argues undeniably that thy soul is fully possessed with the sourse of corruption, when it runs out at eve∣ry chink, runs over upon every occasion, and is 〈◊〉〈◊〉 to the commission of evil. And a man is put beyond al color of reason that may excuse, or any pretence that might lessen it before God or men: It argues the Veins are full of blood when the body bleeds in several parts without provocation; It's certain the channel is full, and the stream strong, when it fils each creek, and goes speedily and swiftly when there is no gale stirring. So it's certain, it argues strength of distemper, and sourse of sinful corruption in the soul, when the heart is carri∣ed to the commission of evil upon each trifling occasion that is 〈◊〉〈◊〉. The less the thing is that might draw thee, the greater the corruption of thy heart, that like a mighty stream transports thee to the practice; so that there is no reason to be rendred, but only the wretched∣ness of thy own Spirit, why thou fallest into such an e∣vil. When the Lord charged the Israelites with the con∣sideration of his kindnesses, and their departings from him, Judg. 2. 2. he thus presseth them, Why have ye

done this? So when this question shal be put to thee, Why art thou lazy in thy place? careless of a com∣mand, so easie to be done, so dayly before thine eye that thou canst not but attend it? Why dost thou out∣reach in thy dealings, cheat in thy sellings? Why there is nothing to be alleadged but the poysonous impo∣stumes of corruption that break out of thy heart, when there is no temptation without to provoke a man, no bait to entice him, no fear of evil on the one side to force him to sin, to avoid danger; there is no weight of worth in any profit or pleasure by thine own confession, that might justly stir thee, or take thee aside to go a∣gainst Justice, Command, Conscience, thy own Com∣forts and 〈◊〉〈◊〉: There is nothing but the power of thine own lusts, the perversness of thine own will, the strength and distemper of thine own affections, that 〈◊〉〈◊〉 and hurries thee to the Commission of such sins. It was the evidence of the leudness of Israels whoredom that did prostitute her self to al Lovers without gift, Ezek. 16. 30. How weak is thine heart? The strength of her sinful inclinations was such, that she did not stay til temptation came and surprized her, but she sought temptations before they came, and did prostitute her self to every occasion with eagerness. This also was the guise of them who transgressed for a morsel of bread. As it is in the ballance, when a dram or a grain wil fetch up the scales, it 〈◊〉〈◊〉 it fully loaded with the weight that carries it strongly that way. When thine own mouth confesseth the things are of no consequence, nor worthy consideration, no sweet of 〈◊〉〈◊〉 that might delight, there is no price of any commodity that might carry any weight with thy wil and affections to cast them that way. It's an argument undeniable, and be∣yond gainsaying, thy heart is loaded with lufts and cor∣ruptions, that so easily cast the ballance that way, even the least dram, the least inkling of any occasion that comes in that scale. The less the occasion, the more and

stronger thy corruption, and such as cannot be excused, therfore it's usually most severely plagued by the Lord, because there is more sinfulness in an action where there is less provocation, and more heart and affection to it. As it was in the Offerings of those that cast into the Cor∣ban; the Widdow that cast in two mites, the Text saies by our Saviors Verdict, she cast in more than they all, Luk. 21. 3. because there was more heart there, more unfained bounty and liberality, though the money and gift was less: So it is here; There are most noy∣som corruptions in thy heart, vented upon the least oc∣casion; the thing thou covetest it may be is but two mites, a penny or twopence in the shilling more than is just, when mens necessities force them to seek supply. But there's a sink of immoderate covetousness in thy heart, that against command and conscience, knowledg and comfort, thou wilt transgress for a trifle. The less the thing is, the easier the command of a Governor; the more hellish thy carelessness and perversness that wil not attend it, when it is before thy face, and may be per∣formed without any trouble at all. And this is the cause why the Lord most commonly doth most severely pu∣nish such a practice, because there was more heart, and so more poyson in the sin, when there was less occasion to commit it. So it was in Lots wise, Gen. 19. 26. She looked back from behind him, and she became a Pillar of Salt. It was but a cast of her countenance, a look of her eye, one would have thought it had been but a little matter; the thing was little and easie, and there∣fore more easily it might have been discharged, there∣fore the 〈◊〉〈◊〉 desire was exceeding strong, and the provocation exceeding great, and the 〈◊〉〈◊〉 sharp and remarkable when the Command is plain and express, the Duty so open before us that it cannot but be discerned, easie and familiar to be 〈◊〉〈◊〉. It's a 〈◊〉〈◊〉 current of corruption and 〈◊〉〈◊〉 impu∣dencie, to sin in the face of a command, and under the

eye and check of Conscience, therefore our saviour leaves a starre as it were, a memorandum upon that part of the storie Remember Lotts Wife, beware how you go against an express charge in services which may easily be accomplished, Luke. 7. 32. 〈◊〉〈◊〉 like you may see Numb. 15. 31. 32. in the man that gathered sticks upon the Sabboth, look we at the thing it self, what can any man imagine of less moment, and smaller conse∣quence, to gather a few sticks, he was alone, he entised no man to the like evil, and it should seem not in so open a place, for they found him, but if you look into the foregoing verse its a special instance of one that should sin presumptuously, there is most of the ven∣om and poyson of a mans heart in such a practice.

Wee have now done with the first sort of those pre∣tences wherby our carnal reason would beat back the evidence of the truth, and cast in some foggs and mists some forged cavills, which might cloud and eclipse the the ful discovery of the authority of the truth, that so the filth of sin might never be discerned, nor the heart consequently affected therewith as it should and here Satan useth al the subtilty and policy that lyes within the compass of his power. For he knows ful wel if he dash the work of the truth in the very entrance and be∣ginning of it, he wil then keep it from ever coming to perfection. If the strong man can keep his dore shut, he must needs keep all his substance and his house safe also, and herein answerable lyes the primitive and chief work of the Holy Ghost he is sent of purpose to convince the world of fin, to silence al flesh and to captivate every thought; and therefore we have labored to chase away those 〈◊〉〈◊〉, to 〈◊〉〈◊〉 those clouds and fogges, which darkned the shining of the truth of the Gospel; when the sinner cannot but see the evil and danger of sin, which is now so evident it cannot be denied.

The second sort of cavils is here. He cannot but* 1.67 confess the danger, yet he vainly hopes he can prevent it

and that further quiets him and encourageth him in his sinful course, the hope of escape; The 〈◊〉〈◊〉 of carnal reason in this kind are four: Either God will not regard it; or if he do, 〈◊〉〈◊〉 he will not require it, and call to an account; or if that, He can satisfy for it; or if none of these, The Lord wil not be rigorous but he wil abate it.

Al these pleas issue from the Atheism, of the heart of the sons of men, wherby they neither know God nor themselves; we shal persue them in, their places and order, but briefly.

Such is the deluded folly of mens minds, that they [ 1] confine the Almighty to their compass, and therefore Sottishly conceive that the Lord is so attent to the great affayres of heaven and the place of his holiness, and the Glory of his own name, that he looks not after the things here below nor regards the carriages of the sons of men, that creep up and down like so many poor Ants upon the face of the Earth. So that either the Lord hath covered himself in thick clouds, and retired himself to the 〈◊〉〈◊〉 of his Glory that he cannot see or else he attends matters of greater moment and Conse∣quence to order in his infinit wisdom, and therefore layes these aside without any regard. And if once this forgery finds entertainment it sets open a gap to any kind of prophaneness, makes men careless and fearless what they do because God regards not what is don, 2 Pet. 3. 1. 2. So those scorners which walk after their own lusts, saying where is the promise of his coming, for since the Fathers fell a sleep all things continue as they were from the beginning of the creation, 〈◊〉〈◊〉 yee not see how men provoke God and prosper? and hath it not been so in all ages, 〈◊〉〈◊〉 wicked & ungodly continue in sin∣ful courses & yet succeed according to their own content. It was so in the former ages, it went best with the worst men, it is so in this, and wil be so to the end. the Lord lookes not after the mean occasions of men upon earth

finds himself employment in the affayres of Heaven; it matters not what the desert of our sins be, we shal never feel what they do deserve; so those rulers, Amos 7. they put away the evil day far from them, and then they cause the seat of violence to come near, 〈◊〉〈◊〉. 73. 10. 11. those blasphemers who set their mouths against Heaven and their tongue walks through the midst of the Earth, & they say how doth God know this? and is there knowledg in the most high? Upon this ground it is that they let loose themselves in the fearless pursuit of 〈◊〉〈◊〉 loathsom abominations, then said he unto me (the Angel of the Lord of Hosts) the iniquity of the house of Israel and Judah is exceeding great, the land is ful of blood, and the city ful of perversness; For they say the Lord hath forsaken the earth the Lord seeth not Ezek. 9. 9. For since here we must learn to chase out and keep out such imaginations, by setting up the light of the truth in our minds and listening wholly thereunto. So the psalmist shewes the cause, and ap∣plyes the cure, Psal. 94. 8. Understand ye brutish among the people and ye fools when wil ye be wise. He that plantd the ear shal not he hear; he that formed the eye shal not he see? Yea the Lord professeth to take no∣tice of these mens wayes in an especial manner, & to make privie search after them, Zeph. 1. 12. he wil search Jerusalem with candles and visit such as sit upon their lees and say who sees us, you shal find he knows both good and evil and he wil work both as a reward to such as deserve. This Job felt by experience Job, 14 16. For now thou numbrest my steps, dost thou not watch our my sins, my transgression 〈◊〉〈◊〉 sealed up in a bag. and thou shalt find it so, the Lord wil follow thee step by step; and track and trace thee in all thy wandrings and keeps an account of al thy sins sealed up as it were in bags.

But if the Lord doth see and observe al our evils yet [ 2] he is patient and wil pass them by, and put up those

many 〈◊〉〈◊〉, being pitiful and compassionate to poor creatures, knowing they be but dust.

True it is the Lord out of his long sufferance, wil* 1.68 bear long with the base dealings of the sons of men, yet out of the purity and holiness of his nature he cannot but bring them to account and trial for al the swervings of their lives, Psal, 50. 18. Thus the secure sinner coun∣ted the Lords patience a kind of connivence, and allow∣ance of him in ungodly wayes I held my tongue and thou thoughtest wickedly that I was such a one as thy self, that God could wink at wickedness, look aside at the slips and swervings of the ungodly, and suffer them to go away with it; but al in vain, For I wil re∣prove thee, and set thy sins in order before thee, con∣sider this yee that forget God: so likewise in Eccles. 11. 9. rejoyce O yong man in thy youth and let thy heart chear thee in the wayes of thy youth, & walk in the sight of thine eyes but know thou that for all these 〈◊〉〈◊〉 thou shalt come to judgment, the Lord wil arrest thee for the wrong done to his holiness, and follow the suit against thy soul for al thy injurious dealings, and he himself wil come in against thee as a swift witness; If thy Conscience condemn thee God himself is greater than thy Conscience and he knowes al things, and wil bring to light the hidden things of darkness & will make manifest the counsels of the heart. When al those dunghil stains of Adulterous lusts, and malicious, envious and covetous desires, shal be layd open to the view of the sun, al those swarmes of foolish and wicked imaginations, shal be then discovered, its better there∣fore that thou shouldst see them now, in the day of Grace: better thou shouldst have them now discovered to thy Conscience for thy humiliation, then at the day of judgment for thy confusion.

But if the Lord will require all, then I hope I may [ 3] use means to satisfy for al, when my day beginns to decline, and my Sun to set, and my glass is run, when

I am dropping down to the grave, and groaning upon my sick bed. I wil then betake my self to my prayers & tears and repentance for my sins, I wil sorrow for my sins, seek unto God for mercy, I wil repent and reform the evil of my wayes, and the Lord wil remove the Plague of them.

In thy declining daies wilt thou do this? Oh deluded* 1.69 creature, who knows but this day or before thou hast read over this book the Lord may take away thy soul, who knows whether thou shalt have time to seek, or a heart to seek, or God wil accept of thee when thou seekest.

Whether a time or no. Whether the date of Gods [ 1] bounty, the day of Grace and period of Gods patience, be come to an end. When thou hast abused 〈◊〉〈◊〉 many opportunities, whether ever he wil give thee leave or time once to look out for 〈◊〉〈◊〉, when thy tongue shal be faultring in thy mouth & thy eyes fallen in thy head, 〈◊〉〈◊〉 heart sink and dy within thy bosom, not able to sigh out one desire, and the Lord snatch thee out of the land of the living before thou canst see or consider whi∣there thou art going Luke. 19. 41. 42. If thou hadst known at least in this thy day, the things that belong to thy peace but now they are hidden from thine eyes, the things of their peace were before their eyes, and yet were hid from their eyes Rev. 2. 21. 23. I gave her day to repent, but shee repented not, therefore I wil cast her in to a bed and 〈◊〉〈◊〉 her children with death. shee had no more dayes of repentance but of ruine, shee was cast into a bed of sorrow and had not time to pour out her prayers.

If thou hast time, who knows that God will give thee [ 2] a heart, to seek for mercy or sue for Grace; It's true God may help thee, but it's as true God may harden thee, he may humble thee and he may 〈◊〉〈◊〉 thee, and it's most likely he wil, thou which hast refused to hear, he wil refuse to help, Ezek. 24. 13. I would have purged 〈◊〉〈◊〉 and thou wouldest not be purged thou shalt never

be purged more, Jer. 51. 9. we would have cured Babilon but she would not be cured, leave her then, leave them to the blindness of their 〈◊〉〈◊〉 that would not be enlightened, leave them to the hardness of their hearts that would not be converted; He wil not alwaies strive who hath stood so long and knocked so often, thou shalt see him no more quickening, awing, affecting of thee.

Or if thou hast a heart to seek in thy manner, who knows [ 3] whether God will accept it or no? Thou wouldest not regard his 〈◊〉〈◊〉 and 〈◊〉〈◊〉, and he wil not re∣spect thy prayers and 〈◊〉〈◊〉, Prov. 1. 28. Then shall they call but I will not answer they shall seek me early but they shall not find me; Hebr. 12. 17. Esau found no place of repentance though he sought it carefully with tears; nay he may send thee as he did the Israelits to the Idols of thy heart, Jer. 2. 28. But where are thy gods that thou hast made? let them arise and save 〈◊〉〈◊〉

But Lastly if I cannot satisfy for my evills, yet out [ 4] of his bounty and mercy he may abate me of the Plagues the mercies of God are great, and his compassions large, and thus the mercies of God who were provided to bring men from their corruptions to 〈◊〉〈◊〉, through the abuse of carnal hearts become means to make them secure in their dregs, Deuter. 29. 19. when al the plagues were threatned, yet they bless themselves and say, I shal have peace though I walk in the imaginations of my evil heart. So they in Isaiah. made a Covenant with death and Hell.

The sin against mercy is one of the greatest sins that e∣ver* 1.70 thou committest. Thou turnest the grace of God into 〈◊〉〈◊〉, Jude 4. and such are ordained of ould unto condemnation; thou despisest mercy and abusest it, thou shalt therefore be condemned by mercy not sa∣ved by it. God must not be just and so not God, if he save thee without satisfaction to his justice, The Lord cannot wrong himself to relieve thee, dishonor himself

to deliver thee, Exod. 34. 7. He will by no means Celar the guilty, Its one of his names and himself, and he cannot deny himself, and if his justice be not satisfy∣ed thy plagues cannot be abated.

If a carnal man sees he cannot prevent the danger of* 1.71 sin, then he sayes I will bear it, if I be damned I will suffer it as I may if it come to the 〈◊〉〈◊〉. Let me have my sins though the Devil have my soul, let me have the sweet of the pleasures of sin in this world though I never see the face of God in Glory, this is a most forlorn and divellish resolution.

But dost thou know what thou sayest? true thou* 1.72 shalt bear thy damnation, but thou art never able to bear it without breaking under it, being helpless and hopeless forever. O woe to thee that ever thou wert born! O poor creature! If I should cease speaking and al of us joyn together in weeping and lamenting thy condition it were the best course; It is impossible thou shouldest ever bear Gods wrath. Let these three things be con∣sidered.

Judg the Lion by the Paw, judg the torments of Hel by [ 1] some little beginnings of it, and the dregs of Gods ven∣geance by some little sips of it, and judg how unable thou art to bear the whol, by thy inability to bear a little of it in this life, In terror of Conscience as the wise man saies, A wounded spirit who can bear? When God layes the flashes of hell fire upon thy soul thou canst not endure it. Whatsoever a man can inflict upon a poor wretch may be born, but when the Almighty comes in battel array against a poor soul how can he undergo it? Wittness the Saints that felt it, as also the wicked themselves who have had some beginnings of hell in their 〈◊〉〈◊〉; when the Lord hath let in horror into the soul of a poor sinner, how is he transported with an in∣supportable burthen, When it is day he wisheth it were night, and when it is night, he wisheth it were day, all the freinds in the world cannot comfort him, nay many

have sought to hang themselves, to do any thing rather than to suffer a little of the vengeance of the Almighty, and one man is roaring and yelling, as if he were now in Hell already and admits of no comfort; if the drops be so heavy, what wil the whol Sea of Gods. Vengeance be? If he cannot bear the one, how can he bear the other?

Consider thine own strength, and compare it with [ 2] all the strength of the Creatures; and so if all the Crea∣tures be not able to bear the wrath of the Almighty, as Job saies, Job, 6. 12. Is my strength the strength of stones, or is my flesh as brass, that must bear thy wrath? as if he had said, it must be a stone or brass that must bear thy wrath. Though thou wert as strong as brass or stones, thou could'st not bear it: when the mountains tremble at the wrath of the Lord, shal a poor worm or bubble and shadow endure it?

Conceive thus much, If al the Diseases in the world did seize upon one man, and if all the torments that all the Tyrants in the world could devise, were cast upon him; and if all the Creatures in Heaven and Earth did conspire the destruction of this man, and if all the De∣vils in Hell did labor to inflict punishment upon him, you would think this man to be in a miserable case, and yet al this is but a beam of Gods Indignation. If the beams of his wrath be so hot, what is the full Sun of his Wrath, when it shal seize upon the soul of a sinful crea∣ture in ful measure?

Nay, If yet thou thinkest to lift up thy self above all [ 3] Creatures, and to bear more than they all, Then set be∣fore thine eyes the sufferings of our Lord Jesus Christ, he that creates the Heavens, and upholds the whol frame thereof; when the wrath of God came upon him only as a Surety, he cries out with his Eyes ful of tears, and his heart ful of sorrow, and the Heavens ful of la∣mentation, My God, my God, why hast thou forsaken me? Matth. 27. 46. Oh thou poor creature, if thou hast

the heart of a man, gird up the loyns of thy mind, and see what thou canst do: Dost thou think to bear that which the Lord Jesus could not bear without so much sorrow? yet he did endure it without any sin or weak∣ness. He had three sips of the Cup, and every one of them did sink his soul; and art thou, a poor sinful wretch, able to bear the wrath of God for ever?

Yield unto the Evidence of the Truth thus 〈◊〉〈◊〉,* 1.73 beyond all opposition and gainsaying, and sit down in silence under the Authority of it, and let it settle upon thy soul; neither question it any more, nor hear any thing against it, when it hath been heard formerly so fully scanned and determined upon such undeniable grounds. Shut the door against the appearance of any sinful shifts, admit no conference with carnal reason a∣ny further; Say, that coast is cleer, that case is conclu∣ded; my corrupt heart hath had a ful hearing.

All the Cavils and devices that ever the policy of Hel could coyn, or the falsness and deceitfulness of my own heart could 〈◊〉〈◊〉 or frame, have been alleadged, follow∣ed, and pressed to the utmost, they have been answered and confuted, and the definitive sentence is past against mine own soul, by the ful consent of my own apprehen∣sion; I yield the day, I confess the case, I hold up my hand and plead guilty: These are my sins, they are so hainous, so dangerous, I could never have conceived, I could never beleeve it before, but now I yield and con∣fess it freely; these are the abominations that I have committed, it's Hel that I have deserved; I am an un∣done man, a poor forlorn damned creature; this is my 〈◊〉〈◊〉, I cannot prevent it, nor can I bear it, I do not now question it: Awake with this in the morning, sit down with this at the Table, walk with this al the day long, and let this Truth rest with thee, when thou beta∣kest thy self to rest, and it wil over-power and affect thy heart: So Job when his heart came off kindly in a

godly remorse for his transgressions, he suffers the 〈◊〉〈◊〉 of his condition to lodg and stay with him, he lies under it, and looks at nothing else, Job, 7. 20. What shall I do unto thee, O thou preserver of men, I have sin∣ned; q. d. I have no Arguments to alleadge, no excuses to make, I can say nothing, nor do nothing in mine own defence; only I must say I have sinned, thou art the preserver of men, and unless thou succor me, I must pe∣rish, I cannot preserve my self: If the Corrosive be ne∣ver so keen, the Salve never so searching and operative, yea, though it were applied to the rawness of the Sore, the very proper place for it's work, if ye stirr it con∣tinually, now take it off, then lay it on; it wil never work effectually, 〈◊〉〈◊〉 throughly, or kindly heal the wound; but you must bind it on, let it stay upon the place by the space of so many hours, then you shal find the proper and powerful operation thereof. So it is with the Soveraign and convicting Truths of Christ, when all Cavils have been answered, and all the pleas which a mans self-deceiving heart hath put in, have been removed; so that the Truth finds passage to the Con∣science, and is applied aright unto the soul; unless it settle there by a silent subjection unto the strength of it, and admit no further questioning nor debating when the cause is determined by undeniable evidence, it never works kindly, nor prevails 〈◊〉〈◊〉 effectually as otherwise it would. It's 〈◊〉〈◊〉 policy and practice he dayly at∣tends; When Scriptures are so pregnant, and Argu∣ments come in with such strength that no carnal preten∣ces can stand before them, though he retires for the pre∣sent, and seems to leave the cause; yet upon the next oc∣casion, when any advantage is presented, he brings about the business again, and follows the temptation afresh, and puts in some pretence, while he questions the Truth he hinders the operation of it for the while, while we are parlying and disputing what we should do, we omit so long to do what we ought, and unfit our selves to do

what we intend and are resolved of formerly. There∣fore when al cavils have been silenced, let not these bra∣blers appear again, nor suffer them to renew their suits and 〈◊〉〈◊〉 any more, but cast them out of consideration (as we do use to cast bils and barreters out of the Court when the causes have been heard) settle the heart under the sentence of the Truth, and let it sit down there; Hear nothing against the determination of the Word, but out of the Word; and then it's certain that deter∣mination wil never alter before thy condition alter. Give thy soul for gone really according to the righteous Judgment of the Truth, and stop al passages that no carnal reason may come to the speech of thy soul, or pre∣tend any way of rescue, and you wil presently perceive, it wil break kindly under the blow, or else look out for relief elswhere. Go aside then and parley with thy Spi∣rit, and say, The Word upon serious search and exami∣nation hath determined it, my Conscience confesseth it, and I now see the loathsomness of my sin, and wret∣chedness of my self and condition, I go up and down the world as a condemned creature whose doom is past, and look dayly for the day and hour of execution, that death consume my daies, my body drop down to the dust, and my sinful, proud, polluted soul be dragged down into Hel amongst the Devils; to avoid it, is impossible; to bear it, is intollerable; wo to my soul that thus I have sinned, and who shal, who can deliver from this sin, and this death? Talk not, trouble not me with dis∣pute what my sin and my condition is, but Oh, help me out of it, if it may be. And it's certain, if thy soul abide here, it wil sink under unsupportable sorrow, and soak it self in it, for this wil take away the sight and sweetness of any thing that may refresh and support the wounded soul, because he wil see his sins in the bitterness and ve∣nom of them, where ever he is, and what ever he doth, and as that which poysons al the best of the comforts of this life. He sees his sin in his prosperity, which is but

the fatting of him for the slaughter. He sees his sin in his honor, he is advanced the higher that his downfall may be the more miserable. God fils his belly with his hid Treasures of this world, that he may treasure up wrath against the day of wrath. As it is with 〈◊〉〈◊〉, if it pass through the fire only, it hardly warms it; but if it lie under the blowing of the sire, it wil melt it. When we take away carnal shifts, and bring the soul to the sight of sin, we put it into the fire, but that only warms it a little; but when it sits down under the Sentence, it's then under the Furnace, and that wil melt it. Thus our iniquities are said to lay hold of a man, Psal. 40. 12. When we are under the Sentence which the Word passeth upon our sin, we are then under the reach of our sins, and they then lay hold of us, and that wil cau e that we shal not be able to lookup.

All those Truths that we shal hear publickly dispen∣sed* 1.74 out of the word, or we shal privately read in it, which concerns our corruption of which we stand guil∣ty, or that condition into which we are brought by rea∣son of our sin; We must take them home to our selves, as the special portion the Lord hath appointed unto us in particular, and we must make particular application of them in a peculiar manner unto our selves; for by this means there is more light without, whereby our sins and estates are more fully discovered, more Eye-salve and Spiritual sight conveyed to our minds, whereby the eye of our understanding is more cleerly enlightened to see our sins, and our misery in them. He that joyns many fires together, they wil not only warm him, but scorch him if he stand neer them. So it is with the Word which is a fire, the joynt Testimony of so many Scriptures, or so many 〈◊〉〈◊〉 Admonitions taken and applied neer, as those which attend our Particular, they wil not only warm and affect the heart a little slightly, but scorch a mans Conscience with the terror, as wel as

cleer a mans apprehension with the light; that is one thing in the 1 Cor. 14. 24. The simple Ideot when he comes before God in the Assembly, and the Word is published and seconded; the Text 〈◊〉〈◊〉, he is judged of all, and condemned of all, and so the thoughts of his heart are made man fest, and 〈◊〉〈◊〉 falls down, and saies, these sins are mine, I have committed them; all these plagues, and threatnings, and judgments are mine, I have deserved the Lord should lay them upon me; all this guilt belongs to me, how shal I answer it, or be able to undergo it? All these thus taken home by Spiritual ap∣plication, become as so many weights added to the bur∣den, which makes it unsupportable. Look as it is in Chyrurgery, it's not enough to have the Salve, and ap∣ply it, yea, and bind it also; but it must be 〈◊〉〈◊〉 re∣newed, and so quickened, and then it wil work 〈◊〉〈◊〉, and marvelous forcibly. So it is when by our own con∣viction, and the dispensation of the Ministry, the light of our apprehension is made more cleer by the instructi∣on of the Word, the strength of our own conviction e∣stablished by the conviction of the Word, we apply a∣fresh, follow them, and fasten them afresh upon our souls, and that makes them prevail more effectually than before, like a fresh gale, it makes us go faster on the way we intended.

Make and keep the evil of sin really present in thine* 1.75 apprehension; and that's the last way to see the vileness of it, and find the venom of it in its greatest efficacy. It was the Observation of the Natural Phylosophers, and Experience and Reason gives in approbation of the course; the neerer we bring an Object of evil to our view, the more it affects and stirs the heart of him that beholds, when they would terrifie a Malefactor, and wrest out a confession of Truth, they 〈◊〉〈◊〉 the gib∣bets and instruments of Death that be prepared, set him upon the Rack, make him ascend the Ladder, that the neerness of the evil now approaching may strike terror,

and fasten fear and dread upon his Soul; deal thou so with thine own heart for thy spiritual good. See the evil of sin in the execution of it upon others, and set them before thine eyes, and act it also upon thy self by a through consideration of thine own course.

Set the evil of sin before thine Eyes in the execution [ 1] of it upon others. This was the advice the Lord gives to the rebellious and unbeleeving Jews 〈◊〉〈◊〉 he would have them sensible of the danger of their own 〈◊〉〈◊〉, he sends them to see the ruine that sin hath 〈◊〉〈◊〉, the havock it hath wrought in the places of greatest re∣nown, persons of greatest respect for their 〈◊〉〈◊〉 and account before God and men, Jer. 7. 12. Go now unto my place, which was in Shiloh, where I set my Name at the first, and see what I have done to it, for the wickedness of my people Israel. Though that was the place of my Worship, where in my Name and Honor was great, and therefore might in reason be preserved; they the people of my choyce and 〈◊〉〈◊〉 ones, and there∣fore might expect pity and commiseration, yet were de∣stroyed and laid wast without remedy, and recovery. So will I do to this house which is called by my Name, in which you trust, and unto the place which I gave un∣to you and your Fathers, as I have done unto Shiloh. So also when he would make them see the loathsomness of their unnatural departing away from him to other gods, he sends them to other Nations, that they may con∣vince and condemn them for their course, so contrary to reason, and the very carriage of the Heathen, Jer. 2. 10. Pass over to the 〈◊〉〈◊〉 of Kittim, and send unto Kedar, &c. Not that they should make a Journey thither by their bodily presence, but send their thoughts afar off, and in serious consideration present those evils really to their own view, see what sin hath done to others, and be perswaded it wil bring the like evil upon their own souls. Let me so speak to thee, and do thou so practice. Go thou hard-hearted sinner to the red Sea, and hear there

Pharaoh belching out his blasphemy against the Lord, Who is Jehovah? I know not Jehovah, nor will I let 〈◊〉〈◊〉 go: See there the Wheels of his Chariots taken off, and he and his Egyptians crying and flying, Let us fly from the face of Israel, for the Lord fighteth for them. See them drowning and dying, and their dead Carkasses cast upon the shore. This is the hideous and direful de∣struction that hardness of heart hath wrought. Go thou rebellious sinner into the Wilderness into the Tents of Corah, Dathan, and Abiram: See them ri∣sing up against the Lord and his Officers, and reproaching their persons and proceedings, Ye take too much upon you ye sons of Levi, seeing all the Congregation are holy, Numb. 16. 4. Stay but a while, and see them standing in their Tent doors, they and theirs, and see presently the Earth opening and swallowing up them, and all that appertained unto them; they went down alive to the pit, 〈◊〉〈◊〉 to Hel: And hear al Israel flying at the cry of them, lest the Earth swallow us up also. See the others that offered Incense burning in the 〈◊〉〈◊〉; and see what rebellion against God his Officers and Ordi∣nances works. Go thou proud hearted wretch to Ba∣bylon, see Nebuchadnezzar walking and vaunting himself upon the top of the Turret; 〈◊〉〈◊〉 wildering a∣mongst the Beasts of the field; and from thence pass on to the Pallace of Herod: See him set upon his Throne venting his venom against the dear Servants of the Lord, and the people crying, The voyce of God, and not of man, Acts, 12. 22. he taking the Honor to himself in his heart, and not giving it to God: Follow him thence into his Chamber, and see him breathing out his heart upon the bed of sorrow, the Lice eating out his 〈◊〉〈◊〉. Go thou covetous Earthly-minded 〈◊〉〈◊〉 to Jerusa∣lem unto Judas; hear him there plotting and bargain∣ing with the Scribes and Pharisees, 〈◊〉〈◊〉 the Lord Je∣sus, the Lord of 〈◊〉〈◊〉 for thirty pieces of Silver; see him 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 Money, and so betraying his

Master: follow him thence into the High-Priests Hall, see his pale face, his ghastly looks, and shaking hands; hear him yelling out of the horror of his heart, I have sinned, Matth. 27. 3, 4. See him flinging his money a∣way; and follow him thence, and behold him putting the 〈◊〉〈◊〉 about his neck, sighing out, the blood of Je∣sus, the innocent blood, the blood of Jesus; let me not be, rather than be thus miserable and with that he 〈◊〉〈◊〉 himself head-long, and his bowels gush out, and his soul departs out of his body, and the Devils they lay hold upon it: Send thy thoughts post to Hell after him; hear him there cursing the day that ever he was born, the head that plotted it, the heart that desired it, the Scribes and 〈◊〉〈◊〉 that consented, and gave it, and the tongue that said; Hail Master. Behold what desperate evils 〈◊〉〈◊〉 wil drive a man unto, and what unfferable desolation it draws with it.

As thou seest the execution of the evil upon others [ 2] So act upon thy self by present consideration; danger and death when they are at hand and in present expecta∣tion they put men upon real expressions, when they see 〈◊〉〈◊〉 must dy, and they must come to answer, sins wil appear as they are, and they must suffer what they do deserve, there is no shift then, their hearts and hopes shake and sink; act therefore thine own death and thine own judgment, and bring in a real account of thy Condition by daily and real consideration, dye daily, and drag thy heart to the tryal of Gods tribunal, see what thou canst make of it now, that thou mayest know what to expect then; Go apart, and keep Assises or at least Sessions with thy self I see my sins and my condi∣tion, let me see how I can give an account for them and how I can answer to the Lord and his Law, or how I can bear that which follows; First or last I must come to trial, let me 〈◊〉〈◊〉 up my self before-hand to it. Sup∣pose 〈◊〉〈◊〉, I heard the last 〈◊〉〈◊〉 blow, Arise ye dead and come to judgment, 〈◊〉〈◊〉 I saw Christ coming in

the clouds with thousands, suppose I beheld the thrones set and the Lord Jesus summoning al flesh; when the bookes shal be opened, and al hidden things brought to light, when the wicked shal not be able to lift up their 〈◊〉〈◊〉 but cal to the Mountains to cover them, they are not able to abide the tryal, and therefore cannot endure the terror of the lamb; thou canst not but say those are thy sins of which thou never yet repentedst, that thy curse and condemnation is such as thou art not able to avoid, thou canst not answer for the one, nor bear the other; Therefore bring it up to this conclusion let me not rest in this condition now that the word and my Conscience tells me I shal never find comfort therein at that day.

Let me now draw towards a conclusion by setting on the exhortation with two or three Motives.

And first consider the danger of the mistake herein, to* 1.76 misse here is to miscarry forever in the great work of our conversion, without any possibility of recovery or re∣dress; If God never let a man see his evil its certain he ne∣ver recovers him out of it. When he will prepare a people for destruction and cut out a people on purpose for con∣fusion, and make them ripe for plagues he takes this course, Isa. 6. go thy waies and make the eyes of this people dim and their ears heavie that in seeing they may see and not perceive, hearing they may hear and not understand, least they should be converted and I should heal 〈◊〉〈◊〉, keep them there and they be safe e∣nough from ever receiving any saving good. So our Saviour Math. 6. 21. 22. The light of the Body is the eye if the light within thee be darkness how great is that 〈◊〉〈◊〉 the whol 〈◊〉〈◊〉 is so; a wound here is never 〈◊〉〈◊〉 there is no hope of any good coming to a soul 〈◊〉〈◊〉 up in 〈◊〉〈◊〉 It's made a character, a brand that 〈◊〉〈◊〉 〈◊〉〈◊〉 upon such as be reprobates Math. 13. 13. to you 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the mysteries of the kingdom, but to 〈◊〉〈◊〉 in 〈◊〉〈◊〉 that seeing they might see and not un∣derstand.

If there be but one gate to come into the way miss that & you miss the way so here, therefore when men are but one step betewen them and destruction they are thus discovered Math. 24. 37. they eat, they drank, they married and knew nothing untill the flood 〈◊〉〈◊〉 and de∣stroyed them al, As in a town where there is but one en∣trance or passage, block up that, there 〈◊〉〈◊〉 〈◊〉〈◊〉 coming in, no going out, and 〈◊〉〈◊〉 no 〈◊〉〈◊〉 of relief. They go not out to seek any, none come in to bring any 〈◊〉〈◊〉, so here when the mind is blinded, there is no 〈◊〉〈◊〉 of the coming in of any good or for 〈◊〉〈◊〉 〈◊〉〈◊〉 receive 〈◊〉〈◊〉, the passage of Grace and of mercy is wholy blocked up, ther∣fore our Saviour is said to come to 〈◊〉〈◊〉 〈◊〉〈◊〉 one 〈◊〉〈◊〉 ou by turning of you from your 〈◊〉〈◊〉, therefore you must see them before you turn from them, no seeing, no turning, no blessing. Acts. 3. 26.

It is the easiest way of al other; It easeth a man of [ 2] that last reckoning, and arrerages to come; a seasenable and timely discovery of sin makes a man 〈◊〉〈◊〉 occasions of evil and prevent them, it sets up a fear in the heart and stops a man that he dare not adventure to commit them. He that walks in darkness knowes not whither he goes and therefore must needs go to ruin, he lyes open to al evil that comes, he discerns it not, he wil do any evil be it never so loathsom, he perceives no such evil, he takes sour for sweet, poyson for 〈◊〉〈◊〉 and preservatiues, & swallowes down any thing though death be in it, John 16. 2. they shal think they do God good ser∣vice when they 〈◊〉〈◊〉 you; and sayes Paul I was a perse∣cuter blasphemous and injurious and through ignor∣ance I did all this 1. Tim. 1. 13. The kingdom of Satan is the kingdom of darkness; while he keeps men in ignorance & hoodwinked he can carry them whither he wil; when the light of the Gospel is once 〈◊〉〈◊〉 up his ju∣ridiction fals to the ground, nor can he prevail as be∣fore; It was a good womans speech 〈◊〉〈◊〉 desireing that her children might be instructed 〈◊〉〈◊〉 catechised that

their reckoning might be less and their account more easy than hers, having lived in ignorance, children under Parents, and Servants trayned up under good masters that shew them the evils of their wayes and keeps them & affrights from them, they come on so easily to Christ, & are carryed so gently that they know not what terror means, timely conviction keeps them from the pollutions of the world.

Lastly it is the safest and surest way. See our sins [ 3] we must first or last either here to our humiliation or herafter to our confusion; and we had better see them by the light of the Gospel while we are within sight of 〈◊〉〈◊〉 that we may be relieved, than to see them by the 〈◊〉〈◊〉 of Hell when there is no remedy. If the eye be 〈◊〉〈◊〉 the whol body is ful of light Math. 6. 22. If we would judg our selves we shal not be judged of the Lord 1. Cor 11. 31. Who would not now be convinced that he may then be acquitted see his sins now for his humiliation, that he may never have them then laid to his charge, Jer. 50. 20. In those dayes and at that time saith the Lord the iniquity of Israel shall be sought for, and there shal be none, and the sins of Judah, and they shal not be found, for I wil pardon their iniquities and wil remember their sins no more. How should this en∣courage thee to seek out for thy sins now, to search thy heart and to look into thy life, when as indeed if thou dost so see thy sins as to sorrow for them and by this sight and sorrow thou be driven to a saviour, thy sins may be sought for but they shal be found no more.

When they heard this.

The description of contrition stood of two parts wherby the nature of the work was especially discoverd.

Partly in the Causes of it,

• Sight of sin,
• Sorrow for sin.

Effects of it,

• 〈◊〉〈◊〉 of sin.
• Sequestration from sin.

Concerning the sight of sin so far as it serves our turn in a true conviction of it, in that they stood here as accused by Peter and condemned in their own Consci∣ences as guilty of no less than the blood of Jesus, we have already spoken.

The second thing in the text to be considered is the means how this was wrought. And these are two.

The first, is a particular Application of their special corruption, the Apostle doth not hover in the general and shoot at rovers, but comes close to them, chargeth them expresly in a special manner, and lets fly in the very faces of them, this Jesus whom yee have 〈◊〉〈◊〉, he names not, he blames not any other, he sayes not Ju∣das was a wretch that betrayed him, the souldiers cruel that took him, Pilate base and fearful and 〈◊〉〈◊〉 that condemned him, no this is the Jesus and you are the men that have committed this villany, A person could not be more innocent, a practice more bloody, you are men that stand guilty of this horrible abomination of Crucifying the Lord of Glory. The Doctrine from hence is this.

A plain and particular Application of special* 1.77 sins by the Ministry of the word is a special means to bring the soul to a sight of, and sor∣row for them.

Plain Application and powerful conviction 〈◊〉〈◊〉 to∣gether.

Let the house of Israel know that God hath made him Lord and Christ whom ye have crucifyed; you are the men I mean, this is your sin I mention. Thus our saviour the great Prophet of His Church, who spake as never man spake and best knew how to deal with deceitful hearts, he layeth his finger upon the sore, and mark how he pincheth with particulars, as his ordinary manner of dispensation was to the Chur∣ches; Rev. 3. 2. I know thy works, thou hast a name to be alive but thou art dead. I say thou art hypocri∣tical, and I know what I say, and I tell thee openly what I know, thou hast a form of profession but thou hast no heart nor life nor power of religion in thy course; He that could not erre in what he did teach, he teach∣eth what Ministers should do in their dispēnsation; And there was nothing more usual with our Saviour, then to point out particular sins and sinners; Woe be to you Scribes, Pharisees, Hypocrites. Math. 23. and there∣fore he doth not closly and covertly as it were give a kind of intimation, afar off what he would, and leaves 〈◊〉〈◊〉 to pick and search out his meaning; but tells them their own in English as we say: plucks them out by the pole goes not behind the dore to tel men their faults, but gives in testimony against their sin and that to their teeth; Luke. 16. 15. when the Pharisees in an impu∣dent manner, began to mock at him, he lets fly poynt blanck, You are they that justefy your selves but the Lord knows your hearts; Yea it was the charge he gives to al his prophets, when they were to deal with the Jewes and to dispense his counsels unto them, Hos. 2. 1. 2. Plead with your Mother plead, tell her she is not my Wife. [Plead] is a Law term, cal her by name, summon her into the court of Conscience, follow the suit against her Lay the charge and plead the Acton against her particular sins. Thus Stephen Acts. 7. 51. Yee stiff-necked and hard hearted, yee have alwayes resi∣sted the holy Ghost, as your Fathers did so do yee. So

the Apostle frequently Acts, 4. 10. 11. be it known to you and to all the people of Israel, that in the name of Jesus &c. whom ye have crucifyed, This is the stone refused by you builders, you are the men, and this is your evil.

The Reasons shall be touched in a word.

The place and duty of a Minister requires this, who* 1.78 hath a special charge, and therefore should have a par∣ticular care to foresee, and so to prevent the particular and special evils, which he perceives to blemish the Christian course, and endanger the spiritual comforts of the people under his guidance and of whose safety he must give an account; and this wil not be done unless a man single out the persons and set home their sins in special. The steward is not only to know 〈◊〉〈◊〉 several conditions of the persons in the family but to provide a portion suitable for each, if ever the safety of the whol be provided for; and the cordials for the weak, milk for the little ones, and stronger meat for those who are of able strength; the Skil of the Physitian & the onely way to cure a settled and inward distemper as the dropsy or falling sickness, is not to give the patient an ordinary purge, a common receit; that every Quack-salver wil do and do no good at al; But he must have that wisdom to hit the humor, and to provide ingredients that wil suit the temper of the party and the 〈◊〉〈◊〉 nature of the disease; So it is the part of a skilful Min∣nister to hit the humor of the heart of a sinner, to make a receipt on purpose to meet 〈◊〉〈◊〉 the particular distem∣per such as wil worke upon, or sluggishness pride hypo∣crisie, perversness and as the medicine doth upon the spleen or choller, and so the Lord to the Prophet Ezek. 16. 2. Cause the house of Israel to know their abomi∣nations; The Sedulous shepheard who indeed would provide for the wellfare of his sheep, its not enough that by common survey he casts his eye upon them, but he must pen them, and handle them, search them and 〈◊〉〈◊〉

them, 〈◊〉〈◊〉 to their several ayls, and such Maladies unto which they are subject. So a faithful Minister must 〈◊〉〈◊〉 with poor sinners, as with the Sheep commen∣ded to 〈◊〉〈◊〉 care and custody; he must find them in their particular evils, and follow them with application of special helps.

The necessity of sinners requires this: For this man∣ner* 1.79 of the delivery of the Truth, it awakens and stirs up the mind and heart of the Hearer to a more serious at∣tention to that which is spoken, and settles the heart up∣on a more through consideration of himself and his waies; unto both which the soul of a sinner rocked as it were asleep in the security of a sinful course, is loth to come; not willing to hear any thing that would trou∣ble him in his sins, and very ready to lay aside the consi∣deration of that he hears in that behalf. Whereas par∣ticular application provokes to the practice of both, cals a man by name as it were, that he must come to his An∣swer; he cannot avoid it, it wil not suffer him to make an escape before he give in his Answer: This flings in the light so ful into mens faces that it forceth them to look about them. General Truths generally do little good. That which is spoken to all, is spoken to none at al. No man heeds more than needs he must to such things he hath little heart unto, or takes little delight in. An In∣ditement or Attachment without a name, read, publish∣ed, and proclaimed in the face of the World, no man is either troubled at it, or reclaimed by it; but when the name is recorded, and the man challenged, it makes him bethink himself how to get a Surety, or pay the debt, or prevent the danger. So is it with a general reproof, no man will own it, and therefore no man reforms by it, or is forced to seek out. Thus Nicodemus never left cavil∣ling before the Lord came home to his own person, and touched him to the quick, John, 3. 10. Art thou a Ma∣ster in Israel, and knowest thou not these things? See and be ashamed; a Master not to know that which a

Scholler might and should. It's not enough that we be stirring in the house, and people be up, but we must knock at mens doors, bring a Candle to their bed-sides, and pinch the sluggard, and then if he have any life he wil stir. While the Ministers of the Lord are preaching and publishing the Mind and Counsel of God in the As∣semblies, there is some stirring in Gods house, but yet the secure person sits and sleeps on the stool as the slug∣gard in his bed, unless some special Application pinch him 〈◊〉〈◊〉 the quick: then he begins to look up, and ask who is there? So it was with David, thou art the man did prevail more with him than al the 〈◊〉〈◊〉, 2 Sam. 12. As the noise of a piece a far off makes the Fowl li∣sten, but one scattered shot that fals upon the wing or leg makes them cry and stir. All the common discourse came not neer David, but thou art the man; three words like three smal shot awakened him with a wit∣ness.

The Nature of the Word calls for this manner of dis∣pensation* 1.80 as that which suits and serves best for the end and work of it. It makes it hit sooner, and pierce more deeply and prevailingly into the heart: The speech of the Minister and his words are like darts and arrows, the right and particular applying them is the level carriage of them to the heart, and so they hit unavoidably, and fa∣sten strongly thereupon. General discourses are like arrows shot a cock-height at al adventures without aim, and so without success or special profit, or powerful work upon the hearer; men come and go away not tou∣ched, not troubled, not affected with any thing. The word is compared to a Sword, the Explication is like the drawing of it. So the Truth in the naked Nature and vertue of it comes to be 〈◊〉〈◊〉; but the florish∣ing of the Sword wil never do the deed. But he that handles it suitable to the end and work of it, he must follow the blow if he purpose to force his Enemy either to 〈◊〉〈◊〉 or yield. So it is with the Truth: down-right

blows puts somtimes the most cunning Fencer past his Sence; so 〈◊〉〈◊〉 cunning Hypocrites beyond all their Shifts. See how the Woman of Samaria, John, 4. 18, 19. Put off our Savior with fond Cavils, sawcy and contemptuous Speeches, until our Savior met with her in particular, Go call 〈◊〉〈◊〉 Husband, she answers, I have no Husband; our Savior comes within her, Thou hast had five Husbands, and he whom now thou hast is not thine Husband, in that thou sayest right, thou poor sinful Adulteress; then she fel before our Savior. It is in a mans Spiritual as it is with a mans outward e∣state. The Bond lies forfeited, and the careless Debtor or Bankerupt he looks not out to pay. He hears the news of a Writ out for him, but sees none to arrest, and therefore he grows fearless. But when the Sergeant ar∣rests him, and drags him to prison, you wil not provide for your debt to pay, provide then to go to prison, that makes him begin to send to friends, to gather up his 〈◊〉〈◊〉, sel his Commodities, crave Baile and Surety. So it is with careless prodigal sinners which suffer their souls and salvations to lie forfeir, and yet look not out, until some particular word meet and make an arrest up∣on the soul, and the Minister by his Commission like the Sergeant seizeth upon him, you wil not forsake your sins, you must therefore perish in your sins. He then begins to bethink himself what to do.

We here see the reason why there is so little good done* 1.81 by the Ministry of the Word upon the hearts of ungodly men: Many Hypocrites lie skulking under the covers of deceit, and are not discovered; many proud hearts not humbled, but go on in their sturdy distempers; many sleepers sit and snort in their security, and go hood∣winked down to destruction, and see nothing before they sink into the pit. We do not knock at mens doors, we do not bring the light to their bed-sides, we do not pinch them indeed with sharp and particular reproofs, and those set on to purpose; we do not put them 〈◊〉〈◊〉

their fence, we do not keep them under the arrest of some conviction, so that they cannot make an escape; but each carnal reason rescues them from the hold of some common Truths that happily are delivered. Oh we level not, we hit not, we apply not the Word so home, so particularly as the occasions, conditions, cor∣ruptions of men require; and therefore it prevails not with that power, finds not that success which otherwise it might. Common Reproofs are like the confused 〈◊〉〈◊〉 in the Ship when the Marriners were rowing Jo∣nah to the shore, notwithstanding all which, Jonah lies and sleeps under-hatches: But when they go down to him, and laid hold upon him, and awakened him with a witness, Arise thou sluggard, and call upon thy God, lest we all perish, Jonah, 1. 5. He then began to bethink himself where he was, and what he had done; and then remembred that though he had feared and served the God of Heaven, yet by 〈◊〉〈◊〉 rebellion he had departed away from him. So here, all the while we take up mens minds, and exercise their Ears and thoughts with some hovering Discourses, and common words of course, We are all sinners, In many things we offend all, All flesh is frail; but I hope better things of you, I hope there is none such amongst you.

Those daubing discourses and roving reproofes, toothless, powerless dispensations, like arrowes shot a cock-height, they touch not, trouble not, and in the issue profit no man at all. They come proud and stub∣born and perverse and careless, they sit so and returne so, day 〈◊〉〈◊〉 day and year aster year. But you should shake up a sinner, go down under the hatches to Jonah set upon the hearts of men in particular Awake thou 〈◊〉〈◊〉. Thou a master of a family and 〈◊〉〈◊〉 not, 〈◊〉〈◊〉 not those that are under thee? Thou a ser∣vant yet stubborn and 〈◊〉〈◊〉, and 〈◊〉〈◊〉 not to those that are set over thee in the Lord: 〈◊〉〈◊〉 thou a Wife and dost not reverence and obey with 〈◊〉〈◊〉 him

whom God hath made thy head and guide? Art thou a member of a Christian Congregation, and hast the name of Christ called upon thee, and art thou treacher∣ous to the Covenant of Christ, opposest the government and spirit of Christ, and despisest the 〈◊〉〈◊〉 of the Lord Jesus? Awake you 〈◊〉〈◊〉 masters and rebellious servants, perverse wives, treacherous and 〈◊〉〈◊〉 em∣bers; Know that your Religion is vain and your selves also while these distempers rest in your bosom; cal up∣on your own hearts for 〈◊〉〈◊〉 and repentance, and unto God for mercy that you perish not. Thus when Peter was recovered out of his fal, and had the blood of Christ running warm in his veynes, and the power of the spirit of the Lord now setting on the right hand of the Father filling his heart with love to his Sa∣viour and zeal for his glory; see how sharply 〈◊〉〈◊〉 ap∣plies the keenest 〈◊〉〈◊〉 to cut the Consciences of al to whom he speaketh without fear or partiality, Acts. 4. 10. 11. Be it known to you, Oh ye rulers and all yee people of Israel, that by the name of Jesus of Na∣zareth whom yee have crucified, you have slayn the just and inocent one and desired a murderer to be given to you &c. and see the success, God added daily to the Church such as should be saved. It's Cartwrights ex∣pression, when our saviour sent out the sons of thunder then Satan fel like lightening from Heaven, the right levelling the ordinances of Christ wil 〈◊〉〈◊〉 make battery in the kingdom of Satan; sharp reproofs make sound Christians. It's a course which God com∣mends in scripture, and hath not fayled to bless. Judges 2. 4. When the Angel pleaded the inditement so pun∣ctually so plainly against the people, their hearts brake al in pieces under such blowes, they lift up their voyces and wept, they left cavilling and replying, and fell to weeping 〈◊〉〈◊〉.

Here see the reason why the best preaching finds the* 1.82 least and worst acceptance at the hands of rebellious

sinners, that which works, and troubles most, that they most distast, that which gives the least quiet to them, to that they give the least respect and liking. like children they love raw fruit which wil breed worms and sickness, rather then worme-seed though that would prevent both. So men love raw and windy discourses to please sinful humors, and corrupt hearts, rather than some bitter and particular reproofs which would make them sound in the Faith. Ahab wil nou∣rish four hundred false Prophets at his Table, feed them with Dainties, and make choyce provision for them, that they may feed his humor, and speak good things to him; when he is not able to abide the sight, scarce to hear the name of 'Micaiah the Prophet of the Lord, who would speak the Counsel of the Lord with∣out fear and partiality, 1 Kings, 22. So they in Isai. 30. 10. They say to the Seers, see not; and to the Pro∣phets, 〈◊〉〈◊〉 not unto us right things; 〈◊〉〈◊〉 smooth things: such as might suit their sensual Appe∣tites, and would down without chewing. And it's strange to see when such men have told a grave tale, and vented a heartless, toothless discourse, neither pith 〈◊〉〈◊〉 power in it; I say; it's strange to see what admiration and esteem such carnal hearts wil set upon such persons and expressions; great their parts, prudence, and discre∣tion: Oh how sweet and seasonable their discourse, how glad to hear, and how unweariable to attend such: And al the while they may sit and sleep in their sinful condition, and neither have their Consciences awaken∣ed, nor their corruption discovered. Squeamish Sto∣machs had rather take 〈◊〉〈◊〉 a whol week together than a bitter Potion one day. This is the Disease which Paul complains of as incident to the last Age of the World; and therefore adviseth his Scholler Timothy, 2 Tim. 4. 2, 3. To be instant in season, out of season, convince, rebuke, exhort, for the time will come that men will not endure sound Doctrine; but according to

their proper lusts, having itching Ears, will heap to themselves Teachers: itching Ears must be scratched, not boxed.

Information: It's not only in the Liberty, but it's* 1.83 the Duty of a Minister, according as the Text suits, and the condition of the Hearers answer, to aim at the sins of the persons and people to whom he speaks. Particu∣lar application implies a special intendment of the par∣ties, 1 Kings, 21. 20. When Ahab met Elijah, he sa∣lutes him on this manner, Hast thou found me, O mine Enemy? He answers him, I have found thee, q. d. It was my duty to do so, and therefore I have endeavored it, and according to my desire and endeavor I have ac∣complished it, I came on purpose. Ezek. 33. 8. If the Watch-man do not 〈◊〉〈◊〉 the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at his hand. The necessity of the people, the nature of the work which he intends, and the charge of his place which lies upon him, cals for this at the hands of a Minister. Will not common Sence conceive it rea∣sonable, that the Physitian discover the Nature of the Disease that troubles the Patient, and put in such In∣gredients as may purge the particular Humor; it's the choycest skil he can use, and the chiefest good he can do; and therefore he should intend it and endeavor it in a special manner: Would you not have the Commander in the Field search the particular disorder in the Camp, and pursue the reformation of it in each special passage thereof. Herein the Faithful Execution of his place appears.

This I speak the rather to crush that vain Cavil of captious Spirits; Why did not the Minister mean me, intend me? if the Word meet with their corruptions, and begin to ransack and search the festered sores of their guilty Consciences?

I Answer four things:

If 〈◊〉〈◊〉 heart misgive thee that thou art 〈◊〉〈◊〉, he did [ 1]

mean thee, he should mean thee. If thy heart condemn thee, know that God is greater than thy Conscience, and knows more than he can express, or thou perceive in thy self.

However it is, He had thee in his intendment in what [ 2] he said; If thou wert faulty, to reform the evil; if not faulty, to forewarn thee: For a faithful Minister should intend the good of all in al it 〈◊〉〈◊〉, and they should receive it.

If happily thou be freed from the outward practice [ 3] of the evil, yet thou hast the spawn of it in thy soul, and that which wil provoke thee unto it, and that corrupt part hath given approbation to the evil; thou hast not set thy self so much against the evil, and that hath made thee so far share in the evil, and so justly subject to share in the reproof. Thus the Apostle chargeth the Jew, Rom. 2. 1. When the Jew would plead his Inno∣cency from such evils of the Gentiles, because he is ready to condemn and judg them in that behalf, saies the Apo∣stle, Thou therefore that judgest another, thou con∣demnest thy self, for thou thy self dost the same things; but it might have been replyed, We do not, we are not whisperers, back-biters, guilty of 〈◊〉〈◊〉, malice, covetousness, &c. Interpreters answer, that the Apo∣stles meaning is, Though they committed not such evils, yet the corruption of their Nature suited with them, and so shared in them, and therefore justly liable to the like 〈◊〉〈◊〉 of the Law more or less.

He meant what he said, and what his words meant, [ 4] If there be any evil in them, bear witness of the evil, John, 18. 23. and it's just a man should bear his blame. Would'st thou fish more out of a mans meaning than thou canst find in his words? I fear thou meanest to be a Caviller. It's a certain Argument of a captious and contentious disposition, and commonly of a man that carries a galled Conscience, that seeks waies and means to make a fault when he cannot find one.

It's a word 〈◊〉〈◊〉 Exhortation, 1. To Ministers, 2. To* 1.84 People. To Ministers, what they should do: To the People, what they should desire.

To the Ministers: They have a pattern here for their [ 1] 〈◊〉〈◊〉. If we wil be faithful to our Places, and the Work commended to our Care, faithful to the souls of the People; if we would further the Work of the Lord, and the Word, and see the fruit of our labors to the conviction and conversion of such as belong unto Gods Council: This is Gods way in which we must walk if we purpose to find Gods blessing, that others may reap the profit, and we the comfort of our pains at the great Day of our Account; we must by particular Applicati∣on make men see their sins, if ever we hope they shal see the Salvation of the Lord.

How to stere our course in this so tickle a Channel,* 1.85 and so tender a Work, these following Directions will not be unseasonable.

First, We must learn to bottom our Application up∣on* 1.86 the blessed Word of the Lord rightly apprehended, and opened plainly by undeniable Evidence. Then our Application wil come with uncontroulable power to the Conscience, when it comes guarded with Authority and 〈◊〉〈◊〉 of the Truth; and men cannot but give way to those Reproofs, when they cannot gainsay the evidence of Gods mind and Counsel therein. That however carnal hearts wil secretly be weary of them, yet they wil not dare openly to oppose them, because they perceive that they must oppose the Counsel of God. plainly dispensed therein, and in their own Con∣science also. Therefore I have ever judged it most sea∣sonable, if I would pursue a sinful course breaking out, not by the by to pull it into a discourse, but to take a Text on purpose, wherein it is plainly condemned. That the people may hear God in his Word speaking before we speak; this is to shew our Commission before we do Execution, and this wil stop mens mouths. Ne∣ver

balk any thing that is in the Text, never wrest any thing out of the Text that is not there, for that savors too much of a mans own spirit or passion, or private ends, al which must be avoided as much as Hell. If any man speak, let him speak as the Oracles of God, 1 Pet. 4. 11. not our fancies, or passions, or conceits, but let Gods O∣racles be heard only.

It's lawful for a Minister so to cast the mould, and car∣ry [ 2] the frame of his Application that the guilty parties may conceive it, and their Consciences find and feel 〈◊〉〈◊〉, that they be the parties that the Lord points out, and in∣tends of purpose to 〈◊〉〈◊〉 and pursue, Matth. 21. 41. 45. Thus our Savior laies out the corrupt carriages of the Scribes and Pharisees, and paints them out so lively that they felt him, and were forced to give in evidence of their own condemnation against themselves; as in verse 41. They say, he will miserably destroy those wic∣ked men; and verse 45. When the chief Priests heard this, they perceived that he spake of them.

In case either some false Opinions are spreading, or [ 3] some corrupt and sinful practices are like to grow and leven and that speedily and dangerously, It's lawful in way of caution and prevention to discover mens sins and errors in their own words, that others may avoyd them the better, and they be ashamed of them the more Thus Peter discovers the faults and wretched behaviour of the Jewes to our saviour in their own words. Acts. 3. 14. you denyed that holy and just one and desired a murderer to be granted to you: Not him but Barabbas. 1. Cor. 15. 22. How say some among you, that there is no resurrection? Nay its lawful to name special persons in an evil, if there may thereby be special warn∣ing given to others from falling. So Paul to Timothy 2. Tim. 1. 15. of whom is Phygellus and Hermogenes it's Calvins 〈◊〉〈◊〉 upon the place, they were more fa∣mous, and therefore their Apostacy might be a means to draw others, therefore he gives warning concerning

them. If any man say this is to shame men, I answer their sins should be made shameful, & they should take shame for them, that they may sorrow for them and forsake them.

Let our Application go so wel guarded and fensed [ 4] against al exceptions and cavils that a sinner may not be able to rescue himself or make an escape by carnal reason. As Acts. 6. 10. It's said they were not able to resist the wisdome and the spirit by which he spake. Math. 22. 34. our saviour Christ put the Sadducees to silence.

Let it be done with pity and tender compassion to [ 5] mens souls, though with zeal and indignation against their sins. 2. Tim. 2. 24. 25. the servant of the Lord must be patient and gentle towards al in meekness in∣structing those that oppose themselves. As a Chirurgeon may be most compassionate when he cutts most deep even to fetch up the core, and therefore the Apostle adds both to Titus, shew all meekness to all men, and therefore to the Cretians and yet rebukes them sharply. Titus. 1. 13. He that is truly meek, and pities the souls of men most he wil shew least pity to their sins, all sharp∣ness of rebuke and yet al meekness of spirit do wel ac∣cord.

The exhortation to the people is that as ever you de∣sire* 1.87 to see your sins and have your hearts brought to sor∣row for them, you must desire it and delight in it, that you may have the light brought home to your souls in way of particular applycation to your own sins, there is no means so effectual as this, therefore desire God that your ministers may take such paines that they may speak to your Consciences.

Take three considerations here. [ 1]

Weigh sadly that when the Minister speaks in way of Applycation so as to discover thy sins, he doth no more than he may, nay no more than he should in point of Conscience, his life lyes at stake if he should not deal plainly and faithfully. and therefore know its un∣reasonable

for thee to quarrel with the Minister, or with that he speaks when he hath the word for his warrant in what he does.

Look at the good of the dispensation of an ordinace [ 2] and overlook the 〈◊〉〈◊〉 of it. As some would not see but drink of the Physick minding the wholsomness and bearing with the unpleasantness of it for the present. As it's wearisom to the Surgeon to be raking in the sore, so it is to the Minister, but it is for thy good, and therfore though it be painful and cross to thy carnal affection yet thou shouldest take contentment in such a dispen∣sation of the word as is such an effectual means of thy good.

When thou findest thy heart 〈◊〉〈◊〉, consider that an under quiet taking in sharp reproof its a sound argu∣ment [ 3] of the sincerity of thy heart and truth of thy love to God and his word. When a man 〈◊〉〈◊〉 to be shaken in his Comforts, and a sharp and keen reproof comes home to a man, to force him to see and be hum∣bled & reform his evil wayes, if he can 〈◊〉〈◊〉 receive and yield 〈◊〉〈◊〉 to such a reproofit's a sign his heart is sincere in the sight of God when he saies as they did Zach. 13. 6. these are the wounds I received in the house of my friends.

When they heard this.

We heard before that application and special disco∣very of our particular corruptions, what force it had to break the heart. We have here yet a Second means couched in the manner of the 〈◊〉〈◊〉 expressed in the Text. The word is read in the Participle, and carries a kind of 〈◊〉〈◊〉 endeavor with it, a 〈◊〉〈◊〉 of mind about that which was heard. In hearing they heard it, and when the Sermon was over, & they had received the mes∣sage of the Lord delivered by the Apostle, when they (happily) were departed, yet that word departed not out

of their Ears and hearts. They heard it over again, they mused upon it, it stuck by them, their thoughts recoi∣led afresh upon the consideration thereof, it pressed hea∣vy upon their hearts; Conviction brings the sin, Appli∣cation laies it, Meditation settles it upon the heart, that it sinks under it as unsupportable.

Hence then the Doctrine is,

Through Meditation of sins applied, is a spe∣cial* 1.88 means to break the heart of a sinner.

As men that are stoned and pressed to death, while the stones are few that are cast, and the weight not great, may be they are troubled and wounded in some measure but their bones are not broken nor yet their lives hazar∣ded, but while they stil continue flinging and adding to the number and weight, their bones break and their lives fayl under the overbearing pressure that is put upon them. A serious thought and right apprehension and application of a sin, toucheth and troubleth the sinner; but daily meditation flings in one terror after another, and followes the soul with fresh consideration of yet more sin, and yet more evil, and that more haini∣ous and yet more dangerous beyond al pprehension and imagination; so that a sinner is stoned to death as it were and breaks under the burthen of it. Thus the re∣penting Church Lam. 3. 19. 20. In remembring mine affliction, the wormewood and the gall my soul hath them still in remembrance and is humbled in me, in remembring I remembred, they were daily musing and continually poring and that made them pierce in ward∣ly; look as it is in the body it is so in the soul; meat minced if never 〈◊〉〈◊〉 and digested, it never nou∣risheth; A potion prepared and given if not retayned and kept in the stomack it never purgeth or worketh kindly for cure, So here in the soul, Applycation carves out a fit potion of truth to the sinner, but Medi∣tation

is that which digests it and makes good blood of it. Applycation compounds the potion, a particular reproof which is keen in the working brings it home, but meditation retaynes it, that so it may work kindly & put forth the 〈◊〉〈◊〉 powerful effect for the loosening of those loathsom lusts; which are like noysom and corrupt humours, which threaten the death and ruin of the soul. This is one thing which is undoubtedly im∣plyed in that place by the consent of al interpreters that I know Psal. 77. 10. While the prophet was taking up his thoughts with attendance to his own distempers and sinful provocations, and the Lords departure from him by reason of the same, he sits down almost over∣whelmed with the direful apprehension thereof, I said this is my death, but I wil remember the changes of the right hand of the most high, this poring upon his own sins and 〈◊〉〈◊〉 was his death, therefore he turns the tables and turns his thoughts another way and that was the cure of those discomforts, even the remembrance of the for∣mer, the former expressions of Gods favour and faith∣fulness its also one part of the meaning of that text, Psal. 40. 12. My sins have taken such hold of me that I cannot look up, when we lay hold upon them by serious meditation then they lay hold upon us, and when our minds attend not but slip aside from the seri∣ous consideration of them then they slip away from us.

For explication we shal.

• 1 Shew what this meditation is.
• 2 Apply the general Doctrine to the particular occasion, and see how this helps forward this work. Then,
• 3 We shal make use.

For the first. Meditation is a serious in∣tention* 1.89 of the mind whereby wee come to search out the truth, and settle it effectually upon the heart.

An intention of the mind; when one puts forth the [ 1] strength of their understanding about the work in hand, takes it as an especial task whereabout the heart should be taken up and that which wil require the whol man, and that to the bent of the best ability he hath, so the word is used 〈◊〉〈◊〉. 1. 8. thou shalt not suffer the word to depart out of thy mind, but thou shalt meditate therein 〈◊〉〈◊〉 and night, when either the word would depart a∣way or our corruptions would drive it away, meditation layes hold upon it and wil not let it go, but exerciseth the strength of the attention of his thoughts about it, makes a buisiness of it as that about. which he might do his best, and yet fals short of what he should do in it. So David when he would discover where the stream and overflowing strength of his affections vented them∣selves, he points at this practice as that which employes the mind to the ful. Psal 119. 197. Oh how I love thy law, it is my meditation all the day, love is the great wheel of the soul that sets al on going, and how 〈◊〉〈◊〉 that appear? it is my meditation day and night; the word in the original signifyeth to swim, a man spreads the breadth of his understanding about that work, and layes out himself about the service wherein there is both difficulty and worth.

Serious.] Meditation is not a flourishing of a mans wit, but hath a set bout at the search of the truth, beats his brain as wee use to say, hammers out a buisiness, as the Gouldsmith with his mettal, he heats it and beats it turnes it on this side and then on that, fashions it on both that he might frame it to his mind; meditation is hammering of a truth or 〈◊〉〈◊〉 propounded, that he

may carry and conceive the frame and compass in his mind, 〈◊〉〈◊〉 salute a truth as we pass by occasionally but solemnly entertain it into our thoughts; Not look up∣on a thing presented as a spectator or passenger that goes by: but lay other things aside, and look at this as the work and employment for the present to take up our minds. It's one thing in our diet to take a snatch and away, another thing to make a meal, and sit at it on purpose until wee have seen al set before us and we have taken our fil of al, so we must not cast an eye or glimpse at the truth by some sudden or sleighty apprehension, a snatch and away, but we must make a meal of mu∣sing. Therefore the Psalmist makes it the main trade that a Godly man drives, professedly opposite to the carriage of the wicked, whether in his outward or in∣ward work, in his disposition or expression of him∣self in his common practice; whereas they walk in the corrupt counsels of their own hearts, stand in the 〈◊〉〈◊〉 of sinners, not only devise what is naught, but practice and persevere in what they have devised, and sit in the seat of the scorners; A blessed man his rode in which he travels, his set trade he meditates in the Law of God day and night: that is the counsel in which he walks, the way in which he stands, the 〈◊〉〈◊〉 in which he fits. Look at this work as a branch of our Christian 〈◊〉〈◊〉, not that which is left to our liberty, but which is of ne∣cessity to be attended and that in good earnest 〈◊〉〈◊〉 a Chri∣stian duty, which God requires, not a little available to our spiritual welfare.

The end is doubly expressed in the other part of the description.

• 1 The searching of the truth.
• 2. The effectual setling of it upon the heart.

The search of the truth: Meditation is a coming in with the truth or any cause that comes to hand, that we may enquire the ful state of it before our thoughts part with it, so that we see more of it or more clearly

〈◊〉〈◊〉 fully than sormerly we did, this is one thing in that of the Prophet Hos. 6. 3. Then shall yee know if you follow on to know, when we track the 〈◊〉〈◊〉 of the truth, in al the pass 〈◊〉〈◊〉 until we have viewed the whol pro∣gresse of it, from truth to truth from point to point. This it is to 〈◊〉〈◊〉 for wisdom, Prov. 2. 2 When men have found a mine or a veyn of Silver, they do not content themselves, to take that which is uppermost and next at hand within 〈◊〉〈◊〉 which offers it self upon the surface of the Earth, but they dig further as hoping to find more, because they see somewhat. So meditation rests not in what presents it self to our consideration, but digs deeper gathers in upon the truth, and gaynes more of it then did easily appear at the first, and this it doth.

1 When it recals things formerly past, sets them [ 1] in present view before our consideration and judgment Meditation sends a mans thoughts afar off, cals over and revives the fresh apprehension of things done long before, marshals them al in rank together, brings to mind such things which were happily quite out of memory, & gone from a man, which might be of great use and special help to 〈◊〉〈◊〉 our condition according to the quality of it; may be Conscience starts the consideration but of one sin, but meditation looks abroad, and brings to hand many of the same, and of the like kind and that many dayes past and long ago committed, This distem∣per now sticks upon a man and brings him under the ar∣rest of Conscience and the condemnation thereof. But saies meditation let me mind you of such and such sins at such and 〈◊〉〈◊〉 times, in such and such companies, committed and multiplyed both more and worse than 〈◊〉〈◊〉 that now appear so 〈◊〉〈◊〉 and so troublesom to you; meditation is as it were the register and re∣membrancer, that looks over the records of our daily corruptions, and keeps them upon file, and brings them into court and fresh consideration 〈◊〉〈◊〉. 13. 26. Thou

makest me to possess the sins of my youth: This makes a man to renew the sins of his youth, makes them fresh in out thoughts, as though new done before our eyes. This Interpreters make the meaning of that place Job. 14. 17. My trangression is sealed up in a bag, and thou sewest up mine iniquity, though God do thus, yet he doth it by this means in the way of his Providence, i. e. by re∣counting and recalling our corruptions to mind, by seri∣ous meditation we sew them all up together, we look back to the linage and pedegree of our lusts, and track the abominations of our lives, step by step, until we come to the very nest where they are hatched and bred, even of our original corruption, and body of death, where they had their first breath and being, links al our distempers together from our infancy to our youth, from youth to riper age, from thence to our declining daies. So David, from the vileness of his present lusts is led to the wickedness in which he was warmed, Psal. 51. 5. This was typed out in the old Law by the chew∣ing of the cud; Meditation cals over again those things that were past long before, and not within a mans view and consideration.

Meditation takes a special Survey of the compass of [ 2] our present condition, and the Nature of those corrup∣tions that come to be considered: It's the traversing of a mans thoughts, the coasting of the mind and imaginati∣on into every crevis and corner, pryes into every parti∣cular, takes a special view of the borders and 〈◊〉〈◊〉 of any corruption or condition that comes to be scanned, Psal. 119. 59. I considered my waies, and 〈◊〉〈◊〉 my feet unto thy testimonies; 〈◊〉〈◊〉 turned them upside down, looked through them as it were; a present apprehensi∣on peeps in as it were through the crevis or key-hole, looks in at the window as a man passeth by; but Medi∣tation lifts up the latch and goes into each room, 〈◊〉〈◊〉 into every 〈◊〉〈◊〉 of the house, and surveyes the compo∣sition and making of it, with all the blemishes in it.

Look as the Searcher at the Sea-Port, or Custom-house, or Ships, satisfies himself not to over-look carelesly in a 〈◊〉〈◊〉 view, but unlocks every Chest, romages every corner, takes a light to discover the darkest passages. So is it with Meditation, it observes the woof and web of wickedness, the ful frame of it, the very utmost Selvage and out side of it, takes into consideration all the secret conveyances, cunning contrivements, all bordering cir∣cumstances that attend the thing, the consequences of it, the nature of the causes that work it; the 〈◊〉〈◊〉 oc∣casions and provocations that lead to it, together with the end and issue that in reason is like to come of it, Dan. 12. 4. Many shall run to and fro, and knowledg shall encrease: Meditation goes upon discovery, 〈◊〉〈◊〉 at every coast, observes every creek, maps out the dayly course of a mans conversation and disposition.

The second End of Meditation is, It settles it effectu∣ally [ 2] upon the heart. It's not the pashing of the water at a sudden push, but the standing and soaking to the root, that loosens the weeds and thorns, that they may be plucked up easily. 〈◊〉〈◊〉 not the laying of Oyl upon the benummed part, but the chafing of it in, that suppleth the Joynts, and easeth the pain. It is so in the 〈◊〉〈◊〉; Application laies the Oyl of the Word that is searching and savory, Meditation chaseth it in, that it may soften and humble the hard and 〈◊〉〈◊〉 heart: Application is like the Conduit or Channel that brings the stream of the Truth upon the soul; 〈◊〉〈◊〉 Meditation stops it as it were, and makes it soak into the 〈◊〉〈◊〉, that so our cor∣ruptions may be plucked up kindly by the Roots.

This settling upon the heart appears in a three-fold work.

It affects the heart with the Truth attended, and leaves [ 1] an Impression upon the Spirit answerable to the Nature of the thing which is taken into Meditation: 2 Pet. 2. 8. It's said of Lot, in seeing and hearing, he vexed his

righteous soul. Many saw and heard the hideous abo∣minations, and were not touched nor affected therewith. No more had he been, but that he vexed and troubled his own righteous soul, because he was driven to a dayly consideration of them which cut him to the quick. The word is observable, it signifies to try by a touch-stone, and to examine, and then upon search to bring the soul upon the rack: therefore the same word is used, Matth. 14. 24. The Ship was tossed by the waves; the consi∣deration of the abominations of 〈◊〉〈◊〉 place raised a tem∣pest of trouble in Lots righteous soul. This the wise man calls laying to the heart, Eccles. 7. 1, 2. It's better to go to the house of mourning than to the house of laughter; for this is the end of all men, and the living will lay it to his heart. When the Spectacle of Misery and Mortality is laid in the grave, yet savory Meditati∣on laies it to a mans heart, and makes it real there in the work of it. The Goldsmith observes that it is not the laying of the fire, but the blowing of it that melts the Mettal: So with Meditation, it breaths upon any Truth that is applied, and that makes it really sink and soak into the soul; and this is the reason why in an ordinary and common course of Providence, and Gods dealing with sinners, (leaving his own exceptions to his own good pleasure) that the most men in the time and work of Conversion have that scorn cast upon them, that they grow melancholly. And it's 〈◊〉〈◊〉 thus far in the course of ordinary appearance; The Lord usually never works upon the soul by the Ministry of the Word to make it effectual, but he drives the sinner to sad thoughts of heart, and makes him keep an audit in his own soul by serious meditation, and pondering of 〈◊〉〈◊〉 waies; other∣wise the Word neither affects throughly, nor works kindly upon him.

It keeps the heart under the heat and authority of the [ 2] Truth that it's taken up withal, by constant attendance of his thoughts. Meditation keeps the 〈◊〉〈◊〉 un∣der

an arrest, so that it cannot make an escape from the Evidence and Authority of the Truth, so that there is no way, but either to obey the Rule of it, or else be con∣demned by it. But escape it cannot, Meditation meets 〈◊〉〈◊〉 stops al the evasions and sly pretences the fals-hearted person 〈◊〉〈◊〉 counterfeit. If a man should deny his fault, and himself guilty, Meditation will evidence it beyond all gainsaying, by many testimonies which Meditation wil easily cal to mind; remember ye not in such and such a place: upon such an occasion, you gave way to your wicked heart to do thus and thus; you know it, and God knows it, and I have recorded it: If the 〈◊〉〈◊〉 would lessen his fault, Meditation aggravates it; or if he seem to slight it, and look at it as a matter of no mo∣ment, yet Meditation will make it appear, there is greater evil in it, and greater necessity to bestow his thoughts upon it than he is aware of.

Hence it is Meditation laies 〈◊〉〈◊〉 unto the soul, and cuts off al carnal pretences that a wretched self-decei∣ving hypocrite would relieve himself by; and stil lies at the soul, this you did, at that time, in that place, af∣ter that manner; so that the soul is held fast prisoner, and cannot make an escape; but as David said, Psal. 51. 3. My sins are ever before me: Consideration keeps them within view, and will not suffer them to go out of sight and thoughts; and therefore it is Paul ioyns those two together, 1 Tim. 3. 15. Meditate in these things, and be in them.

It provokes a man (by a kind of over-bearing power) [ 3] to the practice of that with which he is so affected: A settled and serious Meditation of any thing, is as the set∣ting open of the Flood-gates, which carries 〈◊〉〈◊〉 soul with a kind of force and violence, to the performance of what he so bestows his mind upon; as a mighty stream let out turns the mill. Phil. 4. 9. Think of these things, and do them: thinking men are doing men. Psal. 39. 3. While I was thus musing, the fire brake

out, and I spake: the busie stirring of Meditation is like the raising of a tempest in the heart, that carries out all the actions of the man by an uncontroulable command. I considered my waies, and turned my feet unto thy Sta∣tutes: right Consideration, brings in a right Reformati∣on with it.

The Nature of the Duty is thus opened; let us ap∣ply it now to the particular, and give in the Reasons of the Truth, why this Meditation brings in this Contriti∣on, and heart-breaking.

I might argue from the former Description, that which makes a through search of our 〈◊〉〈◊〉, and settles them effectually upon the soul, that is a fit means to break our hearts with them; but thus meditation doth, as it hath been formerly disputed, therefore it is a fit means to break the heart.

But I shall add a double Argument briefly; they both shal be taken from the special effects of Meditation, which are marvelous pregnant to this purpose. These come neerer to the Point in hand, and apply the general Doctrine to this special occasion.

Meditation sharpens the sting and strength of cor∣ruption,* 1.90 that it pierceth more prevailingly; It draws out the venom, the quintessence of the evil of a corrup∣tion, and lets in that upon the heart and conscience of a sinner, which stings and torments him in greatest extre∣mity: makes him see more in his distemper than ever he suspected, makes him feel it far worse than ever he could have imagined it could have been. As it is in the Art of Chymistry and Distillation, by their dexterity and skil in that course; they draw out the very spirits of the Mettal, or Herb, or Liquor, as the Spirits of Wine, the Oyl of Gold, &c. and five drops of that wil work more strongly than five 〈◊〉〈◊〉, five spoonfuls of the Body of the Herb, or Water in the gross, because there is no∣thing but Spirits as it were gathered together in a narrow room, and therefore they are active in the highest de∣gree.

If it be Spirits of Poyson, it kils suddenly, it's present death, past recovery; if of Cordial or Preserva∣tive, they comfort and refresh beyond imagination, 〈◊〉〈◊〉 and strangely. So here; Meditation is this Spiri∣tual Chymistry, or the art of holy Distillation, which draws out the Spirits of the poyson and bitterness that is in corruption, Spirituallizeth the plague and venom of the vengeance that attends every transgression; and though it was never so smal in the eye of the world yet it stings the heart more than the greatest evil which is committed, if not mused on, nor attended.

Thus David when by consideration he had viewed 〈◊〉〈◊〉 his course, saw the infinite loathsomness of it, that it sunk his heart; which for the while, when he attended it not, did not stick upon him, nor trouble him. He looks now at the root of sin whence it came, at the ex∣tent in the highest strain in spiritual wickedness: A∣gainst thee, thee only have I sinned, Psal. 51. 4. I said in my hast, in my sudden foolish apprehension, it was but against a man, my Servant, my Subject, and Vassal, and therefore no such great matter nor grievous evil, if I as a Prince did gratifie my own desire; but now I see it was against thee, thee only, the God of Justice, and Mercy, and Fidelity, and Truth. That was the extent of it, how far it went. Again, Deliver me from blood guiltiness, O. God: he now saw upon more serious con∣sideration, it was not a point of Policy, a slight of subtil and secret conveyance that would color over the busi∣ness, and free him from blame, because he intimated his mind to Joab to act it. But now he saw it was not Joabs treachery, nor the Sword of the Children of Ammon, 2 Sam. 11. but it was he that had taken away the life of Uriah: The dead body of Uriah was dished out to him as his break-fast every morning. Thus for the ex∣tent of it. Again, upon consideration he looks to the 〈◊〉〈◊〉 of it; Thou Lord lovest Truth in the inward parts: Now he 〈◊〉〈◊〉 his sending for, his 〈◊〉〈◊〉,

his welcoming of Vriah, his pretence of care to send him to his own house, was nothing but apparent trea∣chery against the Law of God, and light of his Consci∣ence, and knowledg which the Lord had set up in him. The root that bred and fed these bitter fruits, was his 〈◊〉〈◊〉 heart, and body of sin, yet not so mortified, which he brought from his Cradle, which the Lord loaths, as a God of Truth, who loves Truth, who may justly con∣demn him and reject him for his departing from it, dou∣bling and dissembling in a continual falsifying to Vriah by al his fair speeches, and glozing pretences, he 〈◊〉〈◊〉 to express his respect unto him.

Meditation doth not only pinch the heart with the [ 2] present apprehension of sin committed, but by the dayly attendance upon the evil of iniquity now considered, it holds the heart upon the rack under 〈◊〉〈◊〉 and unsup∣portable pressures; 2 Pet. 2. 8. Lot dayly seeing and hearing of the loathsomness of their hideous and un∣nameable abominations, vexed his righteous soul: Ma∣ny saw and heard as much as Lot, and happily more, and yet were never troubled thereby; no more would he have been, but that he tormented his righteous soul by the dayly consideration, of these abominations practi∣ced. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is marvelous pregnant: It signifies, 1. To prove and examine by means of the rack, or by way of torment, to make inquisition tou∣ching the Truth. So Lot kept his soul upon the rack of restless vexation, as by the continual hearing, so by the constant consideration of the hellish villany of the Sodo∣mites; and therefore the Evangelist useth it to signifie the boisterousness of a storm when the Sea is raged by the wind to the height of violence and rage: Matth. 14. 24. Meditation raiseth a storm or tempest of distress in the soul. A sudden and present apprehension, a flashy thought of the evil of sin, is like the flourish of a Sword afar off, which a man neither seels nor 〈◊〉〈◊〉 at the ut∣most; it's but like the glaunce and fall of a blow,

which it may be ripples the skin, whereas deep and through Meditation is as it were doubling of the blow, that steddy recoyling of a mans thoughts, is the stabbing of the heart through, and through again, makes the sin∣ner bleed inwardly and abundantly. When the sinner would put by the stroke of the Truth, and shake off the danger of the sin now discovered, and applied, and set on, Meditation follows the blow home, and puts the soul beyond its sence, nay, it is so, it must be so, it wil be so: beleeve it, and expect it, for you shal find it worse than others do express, or you can conceive; for this is the voyce and verdict which Meditation gives in. The Prophet Jeremy expresseth the nature of the departure of the people from the Lord, thus: It is an evil and a bitter thing that thou hast departed away from the li∣ving God, Jer. 2. 19. And yet Job tels us, and experi∣ence and profession of the wicked proclaims it to al the world, That wickedness is sweet in the mouth of the un∣godly, he hides it under his tongue; though he spare it and for sake it not, Job, 20. 12, 13. but keep it still with∣in his mouth, as a pleasing morsel to his 〈◊〉〈◊〉. If you ask the reason why these bitter pills seem so sweet to a base heart? Amongst other Reasons, this is one; It fares with a mans sins as somtimes 〈◊〉〈◊〉 see it in the Phy∣sick of the body; bitter pils if they be swallowed of a sudden, there is little sence of the bitter and unpleasant tast of them, or at least it lasts not long: but if they be chewed over and over, they wil then appear as they are, and a man wil be compelled to confess the extream bit∣terness that is therein. So it is with wickedness to a car∣nal heart: Your pride, and stubbornness, perversness, and rebellion, and carelesness, and laziness, and your noysom uncleanness, they are a pleasant morsel to your prophane and 〈◊〉〈◊〉 hearts, you rol them under your tongues, and take delight in them; it's because you swallow them down without any chewing, any serious consideration; you swallow down your pride, and

way 〈◊〉〈◊〉, and disobedience; whereas did you but chew these things, and weigh them in a right considerati∣on, you would then feel that which one day you shall find, there is bitterness in the end.

Meditation is that which encreaseth the weight of [ 3] the evil of sin, presseth it down upon the Conscience, and burdens the heart with it until it break under it. It gleans up, and rakes together althe particulars, adds dayly to the load, and laies on until the Axletree split asunder, and the heart fails and dies away under the ap∣prehension of the dreadfulness of the evil. This some, and those very judicious, make the meaning of that infe∣rence and dependance, Job, 14. 16, 17. Thou sealest up my transgression in a bag, and sewest up my iniquity together, and surely the mountain falling cometh to nought; i. e. Thou heapest up the hideous remem∣brance of al my provocations, and surely neither rocks, nor mountains, nor any power was able to bear, and not break under the unsupportable weight thereof. As it is in War, when the numbers are few, and the parties that give the onset, are weak and feeble, it's not hard then ei∣ther to resist their power, or avoid and escape their pur∣suits; but when many thousands, it may be some hun∣dreds of thousands joyn al forces together to give the onset, they usually say they overbear the contrary par∣ty, and break their ranks with their very numbers and croud of the multitudes that overlay them utterly. It's so in this Spiritual contestation with the sinful distem∣pers of our hearts; it may be we spend some few and flashy thoughts about them, and look over them after a heedless manner, when either the Truths of God are dispensed to our conviction, or our sins discovered; they neither touch nor trouble our hearts, we cast off such thoughts, or cast them away, or break through them easily: But Meditation musters up new Armies of Arguments, levies and cals in new forces of all special, particular, aggravating circumstances, whereby the hai∣nousness

of the evil is so abundantly brought home with that overbearing evidence to the heart, that it's forced to fall under it.

You say it was your infirmity, you were ignorant and knew it not, it was a temptation that surprised you, you were not aware of it, the matter was not great and there∣fore you hope there is a place for pardon & pity so that neither others need to be offended, nor you troubled for it. Think it over again, cal meditation to counsel, when you have sent your thoughts afar of, and viewed the compass of thy course with al the considerate circum∣stances that attend thereupon be it but the casting aside of the command of a superior, in a common and ordi∣nary occasion of thy calling, see to what it wil amount when meditation hath cast al into the balance. It wil appear the thing was open and easy, that whereof thou hast been often forewarned often commanded to the con∣trary, when there was no trouble to do it, no profit to neglect it, and therefore there was no pretence or temp∣tation from without to take thee aside and therefore thou didst it wittingly, willingly, ordinarily against knowledg and conscience, against the promises thou hast made to man, confessions thou hast made to God con∣fessed and continued in this evil. The less the thing, the worse thy heart, the greater thy offence that wil tram∣ple a command under thy feet, for a trifle, thy spirit never affected with this, nor hast made Conscience of it to this day. This argues a heart not that hates sin but hates to be reformed Prov. 13. 13. Its a Hellish heed∣lesnes of a graceless heart, it shakes the evidence of thy estate, and hope of any comfort, This is the reckoning thou must make, hear and know it for thy good saies meditation, for so it is. He that reverenceth a com∣mand shal live. But he that despiseth a command shall die for it. This is thy estate and thy misery this is that which broke the heart of Peter exceedingly Mark 14. 72. though the Cock had crowed, and Christ looked

upon him yet he stood it out, but when he remembred the words of our Saviour and thought thereon, then he wept. When he bethought himself, had cast all things together brought in the 〈◊〉〈◊〉 of account, he went out and wept bitterly, he layd al the heightning circum∣stances together that he who was not only a Christian but entertained as a servant, called as an Appostle of Christ who was fore-warned of his backsliding, had pro∣mised, resolved so strangly against it, that he should not only forsake his master closely, but openly deny and renounce him, yea hellishly blaspheme and curse, and that 〈◊〉〈◊〉 often, and now especially in this time of trouble, in the day of our Saviours distress, when the innocency of his cause, the honor of his person, yea his life was at hazard; that such a servant and Apostle should so base∣ly and blasphemously forswear and renounce his master and Redeemer and that upon so slight an occasion, as the voyce of a Damsel, &c. he layed al these together and layd them to his heart, he was not able to hold, he went out and wept bitterly.* 1.91

Here is matter of Humiliation to every soul in the sight of God, who may sit down in silence & return home [ 1] with shame to our own habitations, and here with sad hearts recal and remember our sins this day, and lift up our guilty hands to heaven for the neglect of so holy a duty which is grown so far out of date and men are grown so far from lending their endeavor to the discharge of this duty, that (as they speak of the Holy spirit in 〈◊〉〈◊〉 case, most may say of this) they make it a question whether ever there was such a thing, such a service in the world some are faulty in a 〈◊〉〈◊〉, some in a lesser degree, but al in one degree or 〈◊〉〈◊〉 〈◊〉〈◊〉 justly to be condemned as coming exceed∣ing 〈◊〉〈◊〉 〈◊〉〈◊〉 this service, and so fall short of Gods 〈◊〉〈◊〉 〈◊〉〈◊〉 us, and his blessing upon us and miss in the 〈◊〉〈◊〉 〈◊〉〈◊〉 of the good we would do and the comfort we 〈◊〉〈◊〉 〈◊〉〈◊〉, therefore we should go aside and plead

the sentence of the desiled leaper, behold I am unclean I am unclean, Levit. 13. 45. every man fayles in this, let every man ingeniously own and acknowledg his sin and thats the best way to make us to be humbled and a∣based for it, let every man lay his hand upon his heart, take it to himself. Oh this laying aside the duty of me∣ditation its my sin, so say yee husbands and an∣swer yee wives, its our sin also; speak yee parents to your 〈◊〉〈◊〉 this is our sin we have not practised nor taught it, answer the children and confess, no wonder we did not know it therefore never did it nor never could en∣deavor after it. And its our shame, each man hath a mind and can spend it unweariably where he setts him∣self, set but the covetous man about the world, the vo∣luptuous man about his pleasure, each man about his comforts and conveniences and we sit at it, nay no man wil suffer his thoughts to be taken off from these, they eat with them, drink with them, walk with them, talk with them. What a loathsom thing is it, others muse how to commit sin and we not how to redress it, they meditate how to contrive their own ruin, and shal not we how to prevent it?

Shortly; there be two sorts of people whom this matter of complaint may especially concern, and those are either such, 1. Who stand in professed opposition to this practice; 2. Who continue in an open neglect thereof, and conceive they may have a dispensation for their carelesness.

First those who were typed out by the unclean beasts [ 1] in the Law, who never chew the cud nor cal over their courses by serious meditation, who studiously endea∣vour to contrive all waies and means how they may take off their minds from this service; their care for themselves and their counsel also unto others, is to shake off these dumpes as they cal them; they look at this mopish kind of Melancholly musing, as a practice deeply prejudicial to their peace and comfort, conceive it as

a piece of extream folly, as though a man should not find trouble enough in the world, but should devise means to torment and vex his own soul; and therefore they avoyd the meditation of the danger of 〈◊〉〈◊〉 sins, as their rack and engine of unsufferable vexation, and that upon a double ground; partly, that they might not be crossed in their sensual 〈◊〉〈◊〉, but that they might have elbow room and go on with ease in their ungodly lusts, wheras the consideration of the danger of our finful 〈◊〉〈◊〉, damps & dashes mens delights, deads mens endeavors, and hearts, knocks off their wheels that they draw heavily, spoyls al the sport as we say, and deprives them of the pleasures they did expect. Therefore it is a rule of 〈◊〉〈◊〉, Amos. 6. 3. 4. 5. they put far a∣way the evil day, and then 〈◊〉〈◊〉 the seat of violence to draw near, &c. q. 〈◊〉〈◊〉. the thoughts of that would spoyl the other. Partly, it ariseth from hence, the privy guilt of their own Consciences makes their hearts mis∣give them; The number of their abominations is so great, the nature so hainous, the plagues so direful and dreadful which attend upon them as their due that they are afrayd to view, the ugly visage of their sins, or to take a right seantling of the dreadful plagues they must expect, and therefore study to forget both, that they may not be tyred with either, as bankerupts are loth to view their account books when they cannot pay their debts, they would not remember what they are not able to satisfy.

To these men I would say two things. 1. By way of terror to awaken them. 2. By way of advice to counsel them.

Let them know their folly. When they would avoyd [ 1] their miserie they take the only way to encrease it. They keep in the fire, and make it flame more; dam the stream and cause it to swel over the banks; while they defer 〈◊〉〈◊〉 accounts they encrease the debt and the dan∣ger also. You wil not see your sins, you shal see them,

you wil not see them here by the light of the word for your Humiliation, you shal see them by the flames of Hell fire, and there be forced to read over al your wret∣chedness for your everlasting ruin; you would not have your hearts break for them while there was hope to be cased, you shal burn in the 〈◊〉〈◊〉 pit when you wil be beyond hope ever to be recovered. Thou would∣est forget them, and cast them behind thy back: know assuredly thy distempers wil meet thee like an armed 〈◊〉〈◊〉, 〈◊〉〈◊〉 wil mind thee of them, These things thou 〈◊〉〈◊〉 done, and set them in order before thee and tear thee in pieces when there wil be none to deliver thee, Psal. 50. 21. 22. Then thou wilt curse thy self and thy 〈◊〉〈◊〉, and wish, oh that I had hearkened, oh 〈◊〉〈◊〉 〈◊〉〈◊〉 had 〈◊〉〈◊〉.

Let this counsel be acceptable to such. sear to com∣mit [ 2] sin but never be afrayd to see it, and 〈◊〉〈◊〉 the vile∣ness of it to the ful, and the worse they appear to thy apprehension, the better and more 〈◊〉〈◊〉 thy condition and estate is. A 〈◊〉〈◊〉 and 〈◊〉〈◊〉 knowledg of a disease is the ready means to cure it. Do thou remember them, God wil forget them; 〈◊〉〈◊〉 them be in thy 〈◊〉〈◊〉 and the Lord wil cast them out of his, and 〈◊〉〈◊〉 away his face from thy sins, when thou 〈◊〉〈◊〉 turn thy mind and thoughts to a through 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of them Jerem. 31. 18. 19. 20. 〈◊〉〈◊〉 have heard 〈◊〉〈◊〉 bemoaning himself &c. I will surely have mercy upon him saith the 〈◊〉〈◊〉.

Another sort though they give allowance and appro∣bation [ 2] to the duty propounded, yet 〈◊〉〈◊〉 〈◊〉〈◊〉 many 〈◊〉〈◊〉 to plead, why either (as their case stands) they may be 〈◊〉〈◊〉 or dispensed with all in the neglect of it; 1 Here then comes into scanning and consideration the hinderances the men plead which may excuse the o∣mission of the Duty. 2. The wayes and helps how to remove them, which go hand in hand. We 〈◊〉〈◊〉 handle both together, namely the causes and the cure of this neglect.

The first and main hindrance whereby men are taken* 1.92 off from this so spiritual a service, is a conceit that goes current in the world that its matter only of indifferency this daily meditation; and so left by God himself and therefore we should not exact more than the Lord re∣quires, and so lay burdens upon men, when we would profess we cal for obedience at their hands; and there∣fore we should not impose a needless necessity upon men but leave it to their Christian liberty, he that can re∣ceive it let him, (as our Saviour in another case) he that doth not, cannot be blamed. You have the cause, at∣tend now the cure; you see the hindrance, consider the help, that 〈◊〉〈◊〉 rémove this stone out of the way.

1. Know then, It was the profession of the Prophet* 1.93 David that he would take up this service Psal. 119. 15. I will meditate in thy precepts and have respect unto thy wayes, vers. 23. Princes did sit and speak against me but thy servant did meditate in thy statutes again 〈◊〉〈◊〉 48. I wil meditate in thy statutes. And he doth not this as a special conveniencie nor yet as a peculiar duty proper to him, but upon such grounds as belong to al, and therefore wil cal for it of al; vers. 97. Oh how I lovethy Law, it is my meditation al the day. Thou wilt not deny but thou art bound to love the Law of God, and then certainly if that cause be there, this e∣ffect wil of necessity follow. Nay its the guise of al the Saints Psal. 1. 1. 2 its as necessary as not to sit in the seat, walk in the counsells, and stand in the way of sin∣ners, so necessary is it to meditate in the Law of God, and that to have thy set meals, thy appointed times and turns for meditation.

2. The want of this is given as the cause why men are carryed head long to the Practice of loathsom evils. 〈◊〉〈◊〉. 44. 19. No man considereth in his heart. Jer. 8. 6. I 〈◊〉〈◊〉 and heard, but they spak not 〈◊〉〈◊〉 No man sayes with himself what have I done? the

want of this hastens the righteous judgments of the Lord Psal. 28. 5. because they regard not the operation of his hands, therefore he will destroy them and not build them up.

3. The use of this affects and fits the heart to the duties that are to be discharged. It's a preparative to many daily perfourmances in our Christian course, it quickens the holy dispensations of the soul, chargeth it with confessions and petitions feasonable and savory that they may be delivered with feeling and affections when the heart is boyling of a good matter, Psal. 45. 1. So Psal. 102. 1. I will pour out my meditation that is his prayer; meditation was the mint or Anvil upon∣which our prayers should be made. And therefore Di∣vines refer it to the third Commandment as that which is an Harbenger to al holy duties we do to God, stirring up the faculties of the whol man, to that reverend atten∣dance which becomes the majesty of the Almighty, Ec∣cles. 5. 1. and the advice of the wise man is to look to our feet, as in the publick so in private also.

As by way of preparation it fits for spiritual services [ 3] before we do them, so it confirms and settles the good of them unto our souls when they are done then shal your profiting appear, if you meditate upon these things 1 Tim. 3. 15. Sermons wil not profit though we hear and that attentively. Sacraments wil not profit, conference, reading wil not profit, though we studious∣ly for the present turn & bestow our selves therupon, un∣less we meditate afterward. As exercise before meat to stir up the stomach to receive meat, So digestion after meat, if we hope to have any strength, meditation is both, it stirs up the affection to the duty, and then digests the good and sap of the service and turns it into good blood. Tuum illud est quod Meditatio facit 〈◊〉〈◊〉.

Secondly. Men complain they have no time, occa∣sions* 1.94 so many, buisines crouds in so with such multi∣tudes

our minds, and heads, and hearts, and thoughts are so taken up, one crouds out another, we have no time.

I Answer, 1. Hast thou no time to repent, and to break* 1.95 thy heart for sin? no time to fit and quicken thy Spirit to Service? no time to profit by al the Spiritual means? Then have no time to be saved, to maintain the comfort and peace of thy Conscience.

2. Must God only be loser, and his Worship go to the wal? must he only be crouded out of our minds, and heads, and hearts? how unreasonable is this?

3. Redeem the time, Eph. 5. 16. Pluck some oppor∣tunity, and rescue it from meat, and sleep, and company, and recreation, Psal. 119. 148. I prevent the morning watches that I might meditate in thy Statutes: he had as many imployments as thou, being a King, and yet he did attend this Duty; so mayest thou, and so shouldest thou.

4. I desire no more time to this Duty in the day, than each day thou squandrest and spendest away unprofita∣bly: and let any man observe his own course, and re∣cord but his expence, and that needlesly of his time, he wil say, thus much I spent vainly here, and thus much there, and why might not that have been spent in medi∣tation for the helping forward of the Work of God in my soul?

The great Complaint is, The unsteadiness of their* 1.96 〈◊〉〈◊〉 thoughts, which (as they conceive) 〈◊〉〈◊〉 from some kind of natural 〈◊〉〈◊〉, whereby they are wholly disenabled in their own apprehension, and com∣mon experience, to keep their minds to any set imploy∣ment and exercise in this so serious a work of Meditati∣on, they are so off and on upon every occasion, a 〈◊〉〈◊〉 and wandring frame of Imagination, that cannot dwel upon a thing; nay, though they resolve it sadly, withdraw themselves from al other occasions into their private Closets, and there retire and set themselves on

purpose about this business, as being convinced it is so needful, and being perswaded it would be so profitable to them, yet immediately they are taken off, they are gone from their task, when they had begun now to be∣stow their attention upon the Duty; that look what a shaking palsey is to the head, there is no stilling of it, while a man lives it wil follow him; so this shattering and giddiness of our minds, unsettles us when we would be most serious, and doth accompany us in every retired corner, and that upon every turn, as a disease and distem∣per of our natural apprehension; and it seems there is an impossibility to reform this feebleness, and therefore we hope we may be excused if we cannot perform this service, which is so necessary, and which we also endea∣vor, but as al men may see, we cannot accomplish.

I Answer,* 1.97

• 1 Generally.
• 2 Particularly.

Be it, that this shaking Palsey, this Vertigo and gid∣diness of Spirit, be a disease which hath seized upon the faculty of the Understanding as an haereditary Curse, which comes from the sin of Adam, and is communica∣ted more or less to al his Seed. Thou shouldest labor to look at it as a sickness, and therefore not to maintain a disease, but seek a Remedy how thou maiest be recove∣red out of it. Thy understanding is ful of blindness; and ignorance naturally is one part of the image that was imprinted upon thee by the nature of thy first Pa∣rents received; thou wouldest not therefore plead for thy ignorance, and sit down wel satisfied with it, but be more studious to amend it, and seek to Heaven, and be studious and painful in the use of al means that thou mayest be healed and cured of it: So do here; take this giddiness of mind, as a fruit of the forbidden tree, as a curse of that carelessness and non-attendance which surprized our first Parents, whereby they slipped aside from under the stream of Gods Providence and blessing,

and so undid themselves and al their Posterity; only see the evil of it, and seek to be freed and delivered therefrom.

Several things I would suggest here by way of help.

See what is the breeding and the seeding root, the next and immediate cause of this fickle and unsteady roving of thy mind, and redress that, and the Cure will follow, and the cause will be most easily thus discover∣ed, and so also removed.

Observe whether those wandring thoughts that are 〈◊〉〈◊〉 and roving in a restless manner from one thing to another, like your fluttering Butterflies which fall up∣on many Herbs, but 〈◊〉〈◊〉 and draw out Honey from none: observe I say, whether those unsteady thoughts pass upon the multitude and variety of things, which have no cohaerence one with another, no dependance one upon another, but here and there, and every where, as your vagrant beggars that have no settled abode: or else observe, though a mans thoughts be full of variety and uncertainty, stragling here and there, and compassing many coasts to and again, yet for the issue, they border and Butt for the most part upon some one subject, or aim at one thing mainly, though Spannel-like they coast up and down, and cross al waies, and meet with multitudes in their course, yet their game is that which at last they look at. So here.

If the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of thy imaginations be [ 1] of the first kind, it issues meerly out of the frothiness and emptiness of thy understanding, and the wound lies in the vanity of that faculty: As it is with a Boat or Barque that is put to Sea, if neither fraught nor ballast, every wave tosseth it too and again, the least breez of wind that blows, almost overturns it, because it's empty, wants 〈◊〉〈◊〉, and 〈◊〉〈◊〉 must needs 〈◊〉〈◊〉 〈◊〉〈◊〉. So here, when the Understanding is not 〈◊〉〈◊〉 〈◊〉〈◊〉 the blessed Truths of God, is 〈◊〉〈◊〉 fraught 〈◊〉〈◊〉 〈◊〉〈◊〉 with the Wisdom, and 〈◊〉〈◊〉, and Comfort of the

Word, by which it should both receive light and ability to stere our Christian Course according to the stability and 〈◊〉〈◊〉 of the Rule, it floats up and down with sroathy and foolish apprehensions.

The Cure then is here plain; If thy wandrings come from this cause, store thy understanding with the Hea∣venly Truths of the Lord, let thy mind be furnished and sraught with the rich and precious Promises, Com∣mands, and Comforts of the Word; let them be balla∣sted with these, and they wil make thy thoughts steady and setled in thy constant and dayly imployments: Thus the Apostle, 〈◊〉〈◊〉. 4. 14. when he perswades, 〈◊〉〈◊〉 they be no more children carried up and down with eve∣ry wind of Doctrine; and those are nothing but the de∣vices and conceits of men, the sleight of mens brains; he adds verse 15. Truth in Love: so the word, attend thou the Truth, and have thy mind taken up with that, and possessed by the power thereof: this wil make a man steady and unmovable, that nothing may take him aside. Therefore David makes that Cohaerence, as though the one would undoubtedly bring in the other: I hate vain thoughts; how did he attain that? Thy Law do I love, Psal. 119. 113. It's the Physitians direction for the state of our bodies; the best way to∣fence the stomach against wind, and the head against lightness, which comes by that, is to feed heartily, and make a ful meal of that which is cordial and nourishing, nothing better to expel wind, and preserve against it. So it is in the state of thy soul, To preserve our minds from windy and vain imaginations, is to have our under∣standings fully taken up with the blessed Truths of God as our dayly and appointed food.

If thy wandring thoughts be of the second kind; such [ 2] as be ranging up and down upon the variety of many Objects, yet in the end they ever border upon the 〈◊〉〈◊〉 thing, It's then certain, the wound lies in the affection firstly. Some affection or other, either of love, fear,

sorrow, hatred, is inordinate and violent, and that trans∣ports a mans apprehensions and thoughts, to 〈◊〉〈◊〉 af∣ter it, and to send post from one coast to another quar∣ter, to lay out themselves in what ever special occasions shal present themselves that 〈◊〉〈◊〉 〈◊〉〈◊〉 satisfaction. As for instance, when the covetous 〈◊〉〈◊〉 〈◊〉〈◊〉 forced and con∣strained by Comcience to 〈◊〉〈◊〉 〈◊〉〈◊〉 in a serious Medita∣tion about his own estate; 〈◊〉〈◊〉 〈◊〉〈◊〉 sooner retired into his Closer to attend that work, 〈◊〉〈◊〉 forthwith his affe∣ctions present some earthly object, starts somthing which concerns the benefit of his outward estate, as one while may be the hazard of a debt, that he is now like to lose, his debtors estate growing low, and he behind hand, and that he persues as a 〈◊〉〈◊〉 for the while; when he hath run himself out of breath there, and gone as far as 〈◊〉〈◊〉 can, anon 〈◊〉〈◊〉 starts a fresh Hare, a bar∣gain that 〈◊〉〈◊〉 of late 〈◊〉〈◊〉 him, and he conceives there may be a booty in that, that he also follows with much eagerness, laies out his 〈◊〉〈◊〉 to the utmost, how he may contrive 〈◊〉〈◊〉 〈◊〉〈◊〉 it according to his desire: No sooner is he off from 〈◊〉〈◊〉, but then sends post hast to his Lot, and Harvest, there he is casting 〈◊〉〈◊〉 how to or∣der al to advantage. Here are now roving imaginations that range over hedg and ditch in much variety, but stil they aim at the same thing, border all together upon earthly contentments, and how to compass them, they do centre there stil; therefore it's an Argument unde∣niable, the unsteadiness of thy thoughts arose from this distempered Affection. The like I may say of the un∣clean person, whose affections are fastened upon his lusts, he sends his thoughts far and wide how to prevent what he fears, how to bring about what he desires; one while he looks at the 〈◊〉〈◊〉 that some did unto him, that stood in his light, and crossed him in his intended course and match, his mind wholly taken up with the conside∣ration of the greatness of the wrong that hath been done him, busied with diligent search and enquiry how to

prevent their proceedings, how to repay them in their own coyn, and to deal harshly with them, because they dealt subtilly or unkindly with him. Another while he is suiting himself 〈◊〉〈◊〉 al conveniency that either means or friends can make, purchasing such outward comforts, and that with 〈◊〉〈◊〉 pains, and dividing cares, because he knows such outward 〈◊〉〈◊〉 of wealth, and state, and lands, wil be very advantagious to accomplish his own ends. Here be variety of thoughts, which fetch a compass far and wide about many particulars; yet they aim al at this, how to satisfie his sensual desires, there∣fore the wound was there. The 〈◊〉〈◊〉, because the Channel is narrow, and the wind somwhat scant, he toucheth in many places, tacks about, and fetcheth ma∣ny points, but stil because it's to attain the Haven; therfore each man in reason concludes, that was the cause that invited him to al that variety in his course. It's so in the carriage of the soul; the cause why a man fet∣cheth such a compass, and tacks about in his own con∣trivements; now this, now that; one while one way, another while this or that presented and pursued busi∣ly; yet in the issue we land al our thoughts, and look at the last how to bring in content to such a lust: It's cer∣tain the vanity of that lust occasioned and drew the va∣nity of thy thoughts after it.

The Cause being thus conceived, the Cure is fair and* 1.98 easie to comprehend; namely, Cure these inordinate and raging lusts, and thence wil follow a stil and quiet composure of mind; purge the stomach if it be foul, and that wil ease the pain of wind in the Head, because that is caused by the fumes that arise from thence. Take off the plummet, or lessen but the weight of it, the minutes though they hurried never so fast before, yet wil not move at all, or at least very slowly and quietly. So here, take off the poyse of the affections, purge away these noysom lusts which carry and command the head, and send up dunghil steams which distemper the mind,

and disturb it, and those windy imaginations wil cease, and those thoughts of the mind like the minutes, either wil not move, or move in order and manner as may help and not hinder. Here the great skil and care ought to be to labor the clensing and sanctification of such af∣fections which are most tainted, and where the vein and fourse of original corruption, either through cu∣stom, or constitution, or company, hath vented it self most usually, and so hath taken up the soul, and gained, and so exercised greater power over it. For as in brui∣sed or weak parts, all the humors run thither, so com∣monly this corruption is the link and drain of the soul, all distempered thoughts, and other inferior lusts, emp∣ty themselves, and become Servants unto this. If once the affections had gained such a tast and rellish of the sweetness that is in Christ, and his Truth, that al these baggage and inferior things here below seemed sapless, and that the heart were endeared to him & his Truth, and carried strongly 〈◊〉〈◊〉 both this would carry the thoughts vehemently, & keep them so strongly to both, that they would be so far from wandring away from Christ, that they would not be taken from bestowing the strength of their intentions about him, Psal. 119 97. Oh how I love thy Law, it is my Meditation 〈◊〉〈◊〉 the day; verse 93. I will never forget thy Precepts, for thereby thou hast quickened me; ver. 23. Princes sate and spake against me, but thy servant did meditate in thy Statutes. In reason he would have conceived it 〈◊〉〈◊〉 〈◊〉〈◊〉 time for him to be∣think himself how to prevent their fury, & it would cost him sad thoughts of heart how to provide for his 〈◊〉〈◊〉 and safty; no truly, Thy servant did meditate in thy law.

Possess thy heart with an 〈◊〉〈◊〉 consideration, and a [ 2] holy dread of the glorious presence of the Almigbty, who sees and pondereth all thy paths, and therefore wil take an account, and that strictly, of all the outstrainings of thy thoughts when thou comest to give attendance up∣on him, and to draw neer into his presence, in some pecu∣liar

and 〈◊〉〈◊〉 Service: There is a kind of heedless wantonness which like a Canker breeds in our Atheisti∣cal dispositions, whereby we see not the Rule that should guide us, we lay aside also the consideration of that power that doth rule us, and wil bring us to judg∣ment, and so missing the guide that should shew us the path, and the power that should awe us, and constrain us to keep the rode, a mans mind powrs out it self to e∣very vanity that next offers it self unto its view. Where∣as were we aware of his presence, and awed with it, it would cause us to eye him, and attend him in his way and work, wherein he commands us to walk with him. As it is with trewantly Schollers who are sporting and gaming out of their place, and from any serious atten∣dance upon their books, when nothing wil stil them, and force them to their studies, as soon as ever there is but the least inkling of the Master, or any eye they can cast upon his approach, they are all as stil as may be, re∣pair 〈◊〉〈◊〉 to their place, fal close, and set their minds to their work; O Master, Master, our Master is yonder; there follows stilness and attendance present∣ly. Our trewantly and wanton minds are of this tem∣per, we are apt to straggle out of our places, or from giving attendance 〈◊〉〈◊〉 those special Services which the Lord cals for at our hands, and to lay out themselves upon things that are not pertinent, and further than we are awed with the apprehension of Gods sight and pre∣sence, who cals for the dayly attendance of our thoughts when we draw neer unto him, doth see and observe our carelessness, and wil proceed in Judgment, and 〈◊〉〈◊〉 punishment upon us for it, it's scant 〈◊〉〈◊〉 to hold the bent of our thoughts awfully to the business we have in hand. It was the Curse which attended Jonah when he departed away from the 〈◊〉〈◊〉 of the Lord, and from following his Command, he followed lying vam∣ues, Jonah, 2. 8. And it's 〈◊〉〈◊〉 peculiar plague which is appointed in the way of Providence, and the Lords

righteous proceedings to. befal al who bestow not their hearts upon him, Eph. 4. 21. They walk in 〈◊〉〈◊〉 〈◊〉〈◊〉 of their minds; and the reason is 〈◊〉〈◊〉, they are strangers from the life of God. When our thoughts start aside from under the Government of Gods Wis∣dom, the Rule of Truth and stability, they wander up and down in the waies of error and vanity, and find no end or measure, follow vanity, and become vain, nor can they attain any stability before they return thither. As your vagabond beggars, and vagrant persons in the Country from whence we came, there is no possibility to fasten them to any imployment, or settle them in any place before they come under the eye of Authority, and power of the Magistrate. So fares it with our vagabond and vagrant thoughts; further than they are under the eye of God, and awed with his presence, it's not possible to stop them from the pursuit of vanity, or confine them to setled consideration of that which 〈◊〉〈◊〉 our duty and comfort. The Rule is one, like it 〈◊〉〈◊〉 accompanied with stability and rest; if once we go astray from that, there is neither end nor quiet in error, but restlessness and emptiness. The Sea, while it keeps the Channel, the course is known, and the Marriners can tel how to advantage their 〈◊〉〈◊〉; but if once it exceeds the banks, no man can tel whither it wil go, or where it wil stay. Our imaginations are like the vast Sea, while we eye the Rule, and are ordered by the Authority of it, we know our compass; but once go off, and we know not whither we shal go, or where we shal stay.

Be watchfully careful to observe the first wandrings [ 3] and out-strayings of thy thoughts, how they first go off from the attendance to the work in hand, and look off from the matter, thou settest thy self to meditate in 〈◊〉〈◊〉 immediately recal them back, bring them to their task again, and set them about their intended 〈◊〉〈◊〉. If 〈◊〉〈◊〉 they fly out and follow fresh occasions that 〈◊〉〈◊〉 or a mans corruptions shal suggest take them at the first

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

turn and often again settle them upon the service, until at last by constant custom our mind and thoughts wil buckle handsomly to their business, after they be kept in by a daily care; I have heard Hunts-men say when they have young dogs, raw and that hath not been en∣tred nor accquainted with their sport, if a fresh 〈◊〉〈◊〉 come in view, or some other unexpected prey cross them in their way, they forsake the old sent and fol∣low that which is in their eye, but their manner is to 〈◊〉〈◊〉 at them off, and cal them away from that, and then to bring them to the place where they left their former pursuit, and there set them to find the sent afresh, until at last being often checked and constantly trayned up they wil take and attend the first game, so here, with our wandring minds which are not trayned up to this work of meditation, if they begin to fly off and follow a new occasion, suffer not thy thoughts to range, but bring your mind back again, and set it upon the former service, and then by thy constant care and Gods blessing thy mind wil fal in sweetly and go away with the work, or as men use to do with some kind of wand that is warp∣ed & bent somwhat much one way, they bend it a little, at the first & there hold it. Bend it & hold it, at last it comes fully to the fashion they desire it. So here often bend and hold thy mind bent to the work in hand, Heb. 2. 1. let us give earnest heed to the things wee have heard; our roving thoughts are like riven vessels, if the parts be not glewed and the breaches brought together again by strong hand, they wil leak out, so here &c.

The fourth Hindrance which is here pretended is their* 1.99 unskilfulness and unhandiness to this service, which ma∣ny even Consciencious Christians in the bitterness of their souls complain off, as that which wholy 〈◊〉〈◊〉 and discourageth them to the work. They say, that 〈◊〉〈◊〉 of the truth, and the dictates of their own Conscience doth give in ful evidence and undeniable, that they should attend the duty, & in obedience to Gods Command they set about the work, but at the very en∣trance

they are at an utter loss, at a period in their own thoughts, at a stand within themselves, and cannot stir a 〈◊〉〈◊〉 forward. They want materials one while upon which they should spend their thoughts, another while they want skil, after what manner to exercise their apprehensions about it that they might do good on it, In a word their weakness they find to be so great and the service to be so strange and hard to them, that they cannot but conceive it to be impossible to them, ever to attain the skil, and to what purpose is it to endeavour it if they cannot attain it?

I answer what need any further argument than thine own* 1.100 words, to constrain thee to the duty now discovered? the more unskilful thou art, the more need thou hast to learn; the greater the weight and worth of the duty, the grea∣ter diligence in reason thou shouldest use in 〈◊〉〈◊〉 at∣tendance thereunto. There is neither weaknes nor want of power, nor skil in God to do thee good, what ever wea∣knes, or want thou findest in thy self, and if thou need much, as he hath much in his hand so he wil give abun∣dantly to satisfy thy desire and to fit thee for the per∣fourmance; others have attained it, why mayest not thou receive it? he hath bestowed it upon others why mayest not thou expect it? Wisdom gives subtilty to the simple, and sharpnes to the Ideot. Prov. 1. 4. thy dullness and heaviness should encrease thy diligence and and endeavor and not discourage thee when the tool is dull men 〈◊〉〈◊〉 to more strength, Eccles. 10. 10. every thing must have a beginning, while wee are endeavor∣ing, God is blessing, if we never set about a work we shal never compass it, thou wilt not expect the child should know a trade before he learn it, and art wel content the child see seaven years over his head, before thou lookest to see him attain any perfection; And in the greatest works and where we have leaft ability, why should we think to attayn any dexterity without long endeavor; and this adds to our encouragement, its the season and

time wherein the Lord hath promised much of his spirit and presence, and therefore we may look for it, The weak shal be as David Zach. 12. 8. David we know was eminent and marvailous 〈◊〉〈◊〉 in this service, thou 〈◊〉〈◊〉 weak and foolish and feeble, be it so yet thou hast a promise, thou mayest be as David; who made David so skilful? why the same God lives stil, who is alsufficient and therefore can, who hath promised and therefore wil help thee also.

A word of caution. Hence loose company is a dead∣ly* 1.101 enemy and hindrance to the conversion of a sinner. that which doth exceedingly prejudice the work of Me∣ditation, and so of brokenness of heart, that hinders the work of Conversion for that is the way thereunto. But there is no greater hindrance to be found on Earth to holy Meditation than froathy Company and Companions, while a man is in the croud amongst such wretches there is no possibility in reason that one should search his own heart and examine his own way, take any account by serious consideration what his course hath been or what his condition is, there is little hope of any possibility that ever the word should settle upon the soul or stay with the sinner in the evidence or prevailing power of it, or that the mind or heart of a poor creature should settle upon that, suck out the sap and virtue of it and continu under the stroke and authority of it while he continues with such varlets, which like the greedy fowl of the ayr, pick out the seed of the word out of the minds of such with whom they do converse, and stop the passage as it were with their prejudices they cast a∣gainst man and message, that they may never attend it, or if yet they talk with it as a passenger, yet never en∣tertain it as an in-dweller to continue with them. And therfore they act the part not of Gods Ministers or such as would be helpers to the spiritual good of others, but the part of Satans factors, when God is pleased to parly with a sinner, and to speak terror to his Conscience out

of the word that they may be troubled and tumbled and so find rest at the day of Christ. These Quack-salvers send the distressed sinner to sports, pastimes and recrea∣tions, and merry Company, that they take up their thoughts and take off their minds from attending to their sins or the truth, that is, take off the Slave that should cure them, spil the Physick that should heal their maladies; thus they ease their terrors for the while that they may increase their torment forever; accursed comforters, or rather they take up the Devils name and Office Apollyon destroyers of the souls of men; there∣fore holy Peter gave that advise to these hearers; Save your selves from this crooked generation, q. d. your safety and their society cannot stand together, you must not continue with them, if you would have the power and comfort of the word continue with you; and there∣fore experience evidenceth God so disposeth ever in the dispensation of the work of his Grace either the sinner that is wounded wil shake off his wicked company, or els the counsel of the word and the worke of Gods spirit. Hence that of the Apostle Eph. 5. 14. Stand up from the dead and Christ shal give thee light. and 2 Cor. 6. 17. Come out from among them and be yee separate, and then I wil receive you, and walk among you, God wil not walk with you if you wil walk with the world, there is no coming into communion with Christ, unless we come out there. Christ tells his disciples John. 15. 19. I have chosen you out of the world.

Exhortation. We here see the way that the Lord hath* 1.102 chalked out before us the means which in mercy and in way of his providence he hath provided & appointed to break our hearts, to bring us to his son and so to life. We are therfore to be exhorted to attend and follow the counsel of the Lord that we may expect and so receive his blessing; even with Consciencious diligence and studi∣ous endeavour to press on to the perfourmance of this service. some hapily never knew it, looked not at it as

a labor or task that did 〈◊〉〈◊〉 to them, let such now own it, and set about it with al 〈◊〉〈◊〉 might, others it may be have been convinced of the duty, and have been for∣ward in the practice of it in former times, and forced to it in the 〈◊〉〈◊〉 of their distrels, but now are fallen back and grown wearish in their way, those are to be perswa∣ded to proceed on with more chearfulness and speed, he that never knew the work let him now learn it. He that hath set about it in former times let him be for ever quickened and encouraged in it. Joyn al your counsels and resolutions you that are children and servants in the same family, members in the same assemblies, neigh∣bours in the same place and plantation, and 〈◊〉〈◊〉 upon each other to this holy course; Lam. 3. 40. Let us search and try our wayes and turn again unto the Lord. say so one to another, you that are privy to the wretch∣edness of your own hearts and lives, we complain and that justly of a giddy slightness of spirit, we meet with many stroks of the word, stirrings and recoylings of spirit, our hearts misgive us, many checks of Con∣science, and motives (we think) of the holy Ghost cast into our minds but nothing stayes with us, sticks upon us, they pass away insensibly, and leave no im∣pression, no power behind them we wash away al: we cannot but see and wonder at the unreasonable hardness of our heart, and condemn our selves, who have had so many blows from Gods hand and they break not, so many dreadful threatnings we hear out of the word day∣ly able to shak the heart of a Divel, we stirr not, we are not affected therewith; our corruptions are hai∣nous for their nature, many for their number, accom∣panied with direful plagues from the Lord, are daily before our eyes, have driven many to untimely deaths and so to Hel. We cannot but acknowledg al this and yet we be not touched with any saving remorse for them we have had al helps, and the Lord hath tried al conclu∣sions upon us, and yet al in vain. Who knows but we

have been negligent this ordinance, and therefore God hath cursed al others, we have not used this means as wel as others, and therefore we have got benefit by none, who knowes but the want of this hath hindred the success of al other that we have had and used in our times and places, Oh then recover our former carelesness, send our thoughts a far off and survey our former conversati∣ons, let us search and consider our own wayes who knows but the Lord may turn our hearts to him? Let us que∣stion our own souls and say to our selves what have we done? that it may be beyond question that God hath humbled, pardoned and accepted of us. What is the rea∣son that one sinks under the sin that another never feels? It is with our sins as with our burdens he that sees a weight and it may be lifts at it, but if he never lay it upon his shoulder, or if it be layed, he never keeps it there but casts it off immediately, he wil never be touch∣ed or troubled with it, which another dies under as not able to endure, so it is here our sins and iniquities are a burden too heavy for any man to bear and not to break under them and they who are forced to feel the Least of them are compelled to confess as much; as the Devils and damned in Hel, the wicked in horror of Con∣science my punishment is greater than can be endured. Others whom God abates of the execution of his displea∣sure for the present, these men look at them, and may lift at them a little by some sudden flashy and flitting apprehension, as they hear or read &c. But by Medi∣tation to bind this burden upon their Consciences, that the heart cannot get from under it, they are not able to abide the weight of them, therefore wil not abide the thought of them; they 〈◊〉〈◊〉 off, and cast away the bur∣den, and so they never feel it, before the infinite Justice of the Lord seizeth upon their souls by everlasting dis∣couragement. Better we set them in order before our eye & trouble our hearts with them than that the Lord should set them in order before us at the day of Judgment, and

tear us in pieces when there shal be none to deliver us.

To help in this so hard a buisiness, let me speak some∣thing.

• 1. By way of provocation to stir you up to this work.
• 2. By way of direction to guid you in it.

To provoke your hearts thereunto take these consi∣derations. [ 1]

Let every man take it to himself as his own task, [ 1] charge it upon his own soul, as a service which by un∣avoydable necessity, lyes upon him which he may not neglect. This wil awaken the soul to the work, say, it's my debt and I must pay it. It's my duty appertain∣ing to me, and required at my hand, and I must dis∣charge it: as I wil answer it at my peril at the day off accounts. Our lazy hearts if they can find any dispen∣sation or exception they wil slip the collar and put off the perfourmance, cal therefore upon thy self as some∣times they upon Ezra, Arise thou sluggish and sloath∣ful soul, the matter belongs unto thee, to me? you'l say, thats a likely matter indeed, I am a silly mayd, an ignorant youth, or an aged and decrepit creature, my memory and 〈◊〉〈◊〉 worn out, I pray you have me excused, my place my ability suits not, my times and leasure in the multitude of 〈◊〉〈◊〉 many occasions permit not, such and such who have abilities can, such who have lei∣sure & opportunity may, such who have dexterity & skil in such performances, should indeed both own the duty & perform it but alas my place and abilites suit not, my time and leasure in the multitude of so many occa∣sions permit not, therefore it cannot belong to me, yes to young ones and ignorant ones, it appertains to you, doth it not appertain to you to be Humbled, and to turn your feet to the testimonies of the Almigh∣ty? doth it not appertain to you to be blessed and to have your wayes made prosperous in which you walk? If you would come to Gods end you must attend Gods way, If you would attain a blessing and success from

God, you must use the means appointed by him for good go your waies you poor creatures, commune with your own hearts, and set down this for an everlasting conclu∣sion, Come, we can tel how to muse and plot about the pleasures of a sinful course, how we may commit them: Oh it appertains to us to meditate of the danger of our wicked waies, how we may resorm them, and avoid it; we can tel how to muse upon the wayward perversneis of our own Spirits, that we may break the righteous Laws of God; let us consider the evil of our waies that we may turn our feet unto his Testimonies.

Consider how much you run in Arrearages, and how [ 2] far you are cast behind hand in this Spiritual Service; how unacquainted with it in former times, and how 〈◊〉〈◊〉 since you have known the way, and therefore so much more need you have to double your diligence, and to recover your former carelessness with more studi∣ous and consciencious endeavor to your utmost. He that hath much work, and little time, hath reason to be exceeding laborious: he that hath a long journey, and sets out late, had need to make hast: he that hath ma∣ny antient reckonings almost past remembrance, he must resolve to sit at it, and that it cost him the setting on to make any through accounts, when thou art to cal over the folly of thy Child-hood, the vanity of thy youth, the rebellion of thy riper yeers, to search into the sinful distempers of thy heart, which thou hast long har∣bored, and thy miscarriages worn out of mind and re∣membrance, it wil cause thee to sit at it night and day, and to bring in those 〈◊〉〈◊〉, and to read them over, it's al∣most impossible for thy life, and therefore thou must la∣bor hard, Zach. 12. 10, 11, 12 When the Lord shall powr out the spirit of Grace and supplication upon the Jews, they shall look upon him whom they have pierced, and they shall mourn apart, the Wives apart, and the Husbands apart, &c.

Consider what need thou hast of this holy Ordinance, [ 3]

that wil compel thee to prize it, and to use it also; it's that which wil yield some supply in most of all thy Spi∣ritual wants, lend a hand 〈◊〉〈◊〉 support in most of thy fee∣blenesses, which may befal, and would hinder thee in a Christian way, thy memory is weak; thou dost attend the holy Word of God, and many times close with the 〈◊〉〈◊〉 and precious comforts, but alas they are gone and slip away: Meditation wil strengthen thy feeble memory, and though these blessed Truths would depart, yet it wil stay them and retain them with thee. Jos. 1. 8. The words of this book shall not depart away from thee; how 〈◊〉〈◊〉 we prevent that? Thou shalt meditate therein day and night. Thy apprehensions are shallow, and thou narrow in thy conceiving; Meditation wil ri∣pen and enlarge thy judgment, so that thou shalt ex∣ceed the most udicious and learned, Psal. 119. 99. I have more understanding than all my teachers; how came that about? For thy Testimonies are my Medita∣tion. Thou art simple and imprudent in thy way, not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements; Meditati∣on wil sharpen thy apprehensions, and make thee able to discern the secret conveyances and slights of the fals∣hearted, and to prevent the danger of them; Psal. 119. 98. I became wiser than mine Enemies, because thy Commandements were ever with me, and that was by Meditation: Thy Spirit is sluggish and wearish, thou wantest life and mettal in the discharge of thy duty, prayest without sence, and confessest without sorrow, begs mercy, and dost not affect it; Meditation will quicken thee in Conference, make thee apt and ready to all undertakings, store thee with matter, fraught thy apprehensions and tongue, warm thy affections, and make thee go with readiness to the work; Meditation adds as it were, wind to a mans Sails, and wings to a mans endeavor, While I was musing, my heart burned, then spake I with my tongue, Psal. 39. 2, 3. If then thy me∣mory

be weak, and thou needest that that would streng∣then it; thy apprehension narrow and dul, thou need'st that that would enlarge it; thy spirit dul and sluggish, and thou needest that that may add quickening vertue thereunto, a ful stream that may turn the wheel; be∣hold Meditation is the Medicine, it hath a Probatum est upon it, approved of al the Saints, and the Cure left upon Record. Thy needs are great and manifold; so do thou prize this means, and use it for thy good.

Consider the Soveraign Vertue of this Spiritual Ser∣vice, [ 4] and special Ordinance of God, as that which sucks out the sap and sweet of al other Dispensations of God, and means of Grace, wherein he discovers himself to us, so that though they be good in themselves, yet the good of them is not received but by meditation: As it is in the body naturally, be it that thy meat is choyce that is pro∣vided, the dressing neat and wholsom, the appetite strong and sharp, and that a man feeds liberally and heartily of such dainties set before him, though these provisions be never so savory and Cordial, and able to refresh and strengthen, yet al labor is lost, and meat lost also, if his digestion be naught, Nature is loaded and 〈◊〉〈◊〉, but never nourished thereby. So it is in the soul, be the means of Grace never so powerful and pre∣cious, sappy and Spiritual, Opportunities great to enjoy them, liberties and desires ready to attend them, to hear, and read, and confer, receive the Seals, &c. These are excellent, and of special use in themselves, but un∣less by Meditation we digest this food, the head and heart may be loaded, but little spiritual knowledg or power with a spiritual blessing wil be reaped therefrom. Josh. 1. 8. Thou shalt meditate therein day and night; then shalt thou make thy way prosperous; then shalt thou have good success: would'st thou have the Word that is preached, and the administration of the Seals sa∣vory and seasonable, admonitions prosperous, when they are dispensed to thy soul? to what purpose else

have we them, and enjoy them? if not prospered, they are certainly accursed; that is the scope of all Ordinan∣ces, the end and good of al Church Liberties and Privi∣ledges: Would'st thou be sure when thou goest to the Congregation, thou shalt have good success in hearing, thou shalt be quickened, good success in receiving, thou shalt be strengthened in assurance of eternal life? When thou fallest to Meditating, then, then I say, expect the Lord wil make al prosperous and successful to thy soul; and before that time the Lord doth not promise thee ei∣ther blessing or success, nor canst thou expect it, nor art thou like to receive any. Our Profession in the Church, is like the Trade we drive in Christianity, and Medita∣tion it is that brings in al the profit and gain, wherein the life and comfort of al Performances and Ordinances do consist. And that wherein the upshot of al our desires are brought in. The reproof was sharp and seasonable, met with thy corruption, and touched thy heart in a special manner, and thou sayest, I pray God we may profit by it. The Examination and Tryal, was narrow and straight, came indeed to the quick, drave me to stag∣ger and stand; our Liberties and Priviledges are preci∣ous we enjoy in New-England, I pray God we may profit by them; so say I, I pray God thou mayest. But if thy heart be with thy prayer, I would only advise thee the way to obtain what thou desirest. That of Paul to Timothy, 1. Tim. 4. 15, 16. Meditate upon these things, and be in them, and thou shalt profit, and thy profiting will appear to all. The wicked wil be for∣ced to see it, and wonder at it; the Saints wil see it, and rejoyce in it; it wil appear to thine own heart, and thou mayest be comforted in it.

These be Motives to provoke thee, and compel thee to pay thy debt honestly: Thou art marvelous behind hand; thine own ease should draw thee now to pursue it; thou hast most need, and necessity should force thee

to attend it; the blessing goes along with it, and that should 〈◊〉〈◊〉 thee to be glad to continue in it.

The Second Particular propounded, is how to direct [ 2] you herein; and here, this ART of Meditation is* 1.103 that which hath exercised the Pens of many, and the Thoughts of more; and the desires of men are not here∣in yet satisfied, who find it most hard to practice, and yet more than ordinarily difficult to know what they should practice: I shal suddenly lay forth the compass of it so far as concerns the occasion in hand.

The Meditation of our sins, so far as may be service∣able to set forward the work of Contrition, hath two Parts:

• 1. Following the en∣quiry of the Na∣ture of corruption.
  • The Rule to Authorize to the Work.
  • Manner how to proceed in the Work,
    • Survey the par∣ticulars seve∣rally.
    • Sum them up joyntly, see the value of them.
• 2. Fastening of it upon the Soul.

That we may follow the footsteps of a corruption, and tracka distemper to the full, we must have our COMMISSION that must Authorize us, and carry us on in our Course. And here the Directi∣on is this:

We must go out to this Work of Meditation in the ver∣tue* 1.104 of an Ordinance, and so of Commission from God: We must attend a Word that must guide us in it, and look to Christ and 〈◊〉〈◊〉 Pro nise, and set our Grace a∣work, that by the power of his might, and the help of his Grace, we may both be enabled and preserved in the ser∣vice;

for such is the ticklishness of our corrupt hearts, and the infecting and tainting Nature of sin, that it's hard to meddle with it, but some pollution wil cleave unto us by it. And it is that which the Saints, and those most sincere, have found by experience, and in much bitterness have complained of, that 〈◊〉〈◊〉 they have set themselves about this work by Meditation of their sin, their hearts have suddenly been carried aside with it, and tainted with a kind of delight in it, when they in∣tended to loath and abhor themselves in the Considera∣tion thereof. Thus by the abuse of this Duty, we come to be moulded and melted into the temper of sin by Me∣ditation, when we intended to be burdened with it. The error and mistake is here; We do not bring the Autho∣rity of the Word, and Power of Christ, and help of his Grace against sin, which would both discover and sub∣due it: But we bring the Temptation, and occasion, and our corrupt hearts together, they soder and suit one with another, like tinder to the spark, it encreaseth the fire, not quencheth it, provokes a corruption, not kils it. This is to make a brabble with a mans lust, when out of our own strength we enter into a contestation with our distemper; we act under the Covenant of Works, by an irritating power we add to the strength and dominion of sin. Whereas did we go against it in the Covenant of Grace, we should destroy the dominion of it, Rom. 6. 14. Sin shall not have dominion over you, because you are not under the Law, but under Grace. Thus if a man have Grace. But if it be in the way of seeking and receiving Grace, then attend the Word, and in the Au∣thority and Commission from thence received, be carried on: Go against thy Corruption in the vertue and pow∣er of the Word, not in any power of thine own: As Constables, though mean, yet they use the Kings Name.

For the Manner of our Proceeding, to make a [ 2] full Enquiry into the several Passages of a sinful

Distemper, the Directions are Three:

First, Lood at the Root and rise of a sinful practice, [ 1] whence it springs, inwardly, otherwise we shall never come to the core of a Corruption, or see where the loathsomness of a lust lies. The sting of the Serpent is smal, and the skin pleasing, but the poyson is spreading and deadly. Beware that there be not a root of bitter∣ness, Heb. 12. 15. Thus our Savior he leads his Disci∣ples to the right discovery of their carriage when they asked whether they might not imitate the practice of Elias, to call 〈◊〉〈◊〉 〈◊〉〈◊〉 down from Heaven upon the heads of the Samaritans, because of their unkind dealing, Luke, 9. 54. Did one look but at the out-side of the expression, the pattern they propound, and the pretence they made, there would no great matter of discovery appear; therefore our Savior leads them inward, saies he, You know not what spirits you are of. The voyce is the voyce of Jacob; your pretence is fair, as Elias his zeal was good; but you have not the spirit of Elias, not the love of God, but the love of your selves, even the spirit of self-love and pride, &c. there is little exception that can be taken from any thing that appears outwardly, their Imposthumed matter lay within. The spirit of sin is in the spirit of a mans practice; may be it's but a short and snappish speech, a wayward carriage in a silent manner, and 〈◊〉〈◊〉, thou goest away, and sayest nothing. But from what spirit came this? From thy heart in hideous dis∣dain and contempt, with 〈◊〉〈◊〉 of hatred, as though it had been a fiend of Hell, look to thy spirit.

When thou hast known the womb of wickedness, [ 2] where the active power of a corruption lay, and whence it came, Look secondly to the 〈◊〉〈◊〉 and breeding of sin, how the frame and constitution of a corruption comes to be fashioned inwardly, before it be brought forth into practice, James, 1. 15. Lust when it hath conceived, bringeth forth sin: Somtimes a man con∣ceives

and travels of a monstrous Birth, of an abomina∣ble and hideous villany, and yet no man can so judg it before it appear in the ful birth, and so the compleat con∣stitution thereof. This conception of a lust appears in the concurrence and combination of a corrupt heart, and carnal reason. 1. The affections pursue eagerly the evil, and the wil resolves peremptorily, this lust I must satis∣fie, this 〈◊〉〈◊〉 way I wil walk in. 2. Carnal reasonings are like the formative force, or like the Spirit in the seed; it casts about by al cunning contrivements, subtil devices, to compass and bring it about, and to cover and color it over with the fairest pretence they may: But when the parts and proportions of a perverse carriage, the framing of our loathsom lusts come to view, they then appear direful and dreadful. That David should send for Uriah, entertain him kindly, tender him and his com∣fort, so as to send him to enjoy his own comfort at his own house, that he should advance him to that respect, and put that honor and trust upon him, as to put him into the Fore-front of the Battel, who can blame any thing? But to do al this to cover his Adultery, and at last to suck the blood of the innocent that he may enjoy his lust, here is a hellish brood, a monstrous birth: So it was with Absolons fair language, &c. To this place ap∣pertain al those rebellious oppositions which make head against al Rule and Reason; when the light of know∣ledg would gainsay, motions of the Spirit perswade and forewarn, do it not; checks of Conscience controul; yet against knowledg and conscience, and the motions of the Spirit, they break through, and pursue their lusts; the light of knowledg carnal reason darkens, the moti∣ons of the Spirit they quench, the checks of conscience they 〈◊〉〈◊〉. So it is in the perverse carriage of rebellious Servants, &c.

Follow sin by the fruits of it, as by the bloody foot∣steps, [ 3] and see what havock it makes in every place, where ever it comes: go to the prisons, and see 〈◊〉〈◊〉 many Ma∣lefactors

in Irons, so many Witches in the Dungeon; these are the fruits of 〈◊〉〈◊〉; look aside, and there you shal see one drawn out of the pit where he was drow∣ned; cast your eye but hard by, and behold another ly∣ing weltring in his blood, the knife in his Throat, and his hand at the knife, and his own hands become his Ex∣ecutioner; thence go to the place of Execution, and there you shal hear many prodigal and rebellious chil∣dren and servants upon the Ladder, leaving the last re∣membrance of their untimely death, which their distem∣pers have brought about. I was born in a good place where the Gospel was preached with plainness and pow∣er, lived under Godly Masters, 〈◊〉〈◊〉 Religious Parents; a holy and tender-hearted Mother I had, many prayers she made tears she wept for me, and those have met me often in the dark in my dissolute courses, but I never had a heart to hear and receive. All you stubborn and rebellious, hear and fear, and learn by my harms; ha∣sten from thence into the Wilderness, and see Corah, 〈◊〉〈◊〉, and Abiram going down quick to Hell, and al the people flying and crying lest we perish also; Lo, this rebellion hath brought. Turn aside but to the red Sea, and behold al the Egyptians dead upon the shore; and ask who 〈◊〉〈◊〉 them and the story wil tel you a 〈◊〉〈◊〉 〈◊〉〈◊〉 was the cause of that direful confusion: From clience send your thoughts to the Cross where our Savior was 〈◊〉〈◊〉, he who bears up Heaven and Earth with his Power, and behold those bitter and brinish 〈◊〉〈◊〉, 〈◊〉〈◊〉 hideous cries, My God, my God, why 〈◊〉〈◊〉 thou 〈◊〉〈◊〉 〈◊〉〈◊〉? And make but a peep-hole into Hel, 〈◊〉〈◊〉 〈◊〉〈◊〉 your ear and listen to those 〈◊〉〈◊〉 of the Devils and damned, cursing the day that ever they were born, the 〈◊〉〈◊〉 that ever they enjoyed, the mercies that 〈◊〉〈◊〉 〈◊〉〈◊〉 did 〈◊〉〈◊〉, the worm there 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 there burning and 〈◊〉〈◊〉 goes out, and 〈◊〉〈◊〉 this 〈◊〉〈◊〉 〈◊〉〈◊〉 done, and it wil do so to al that 〈◊〉〈◊〉 it, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 it. Say thou therefore, and why not I

amongst the Witches upon the place of Execution, with Malefactors? why not I in Hel with the Devils? Since my sins are as theirs, my plagues might have been, and in the issue wil be as theirs, unless I repent.

Direful are those plagues that sin brings upon the sinner; but these are not the worst, nay in truth, the least part of that evil that sin procures, and puls upon the souls of those who give themselves thereunto. Here is the venom of the vengeance, and the dregs and malignity of that mischief that accompanies it, in those spiritual desolations and ruines it leaves upon the soul, those not to be conceived, much less uttered by the tongues of Men and Angels. Let us look inward, and dig dec∣per.

Commission of sin makes a man senceless and remorse∣less [ 1] in it, puts a man beyond the consideration and thought of amendment, either capability of good or to look after it; it takes off endeavor, nay desire, and thought of recovery out of our wretchedness: such were they of whom the Apostle speaks, 1 Tim. 4. 2. Having their consciences seared with a hot Iron; as it is with seared parts, what ever gashes or stabs come, they have no sence or feeling of them; what ever judgments are denounced, threatnings proclaimed in a mans ears, exe∣cuted before a mans eyes, the seared conscience is stupid and fearless, it feels nothing, is affected with nothing. So it was said of the Heathen, Eph. 4. 19. They were past feeling; God frowns from Heaven, the Word threatens, Devils accuse, their own Judgments condemn the loathsomness of their practice, and men bear wit∣ness, and cry shame of the sottishness of their course, their distempers are such that they stink above ground, and yet they poor creatures feel nothing, but bless them∣selves in their present condition; Rom. 2. 5. They have hearts that cannot repent, heaping up 〈◊〉〈◊〉 against the day of wrath.

The daily and ordinary commission of any one sin, [ 2] delivers up the sinner to become a prey to the power of al corruptions even the most detestable; sin lays wast the soul that it becomes a through-fair, and lyes open to the most hellish provocations or distempers that can be pre∣sented before it and nothing comes amiss, thats the infe∣rence when the heathen had no delight to have God in their knowledg, had notliking to such and such righteous and good wayes of God, he delivered them up to a re∣probate sence, Rom. 1. 28. they had no delight to be ruled by the truth, and the wisdom and holiness thereof, no delight 〈◊〉〈◊〉 know or rellish any good; God takes them at their word, and leaves them in the hands of their sins, they should have minds that should never know the truth, hearts that should never approve of it. See presently when the soul is thus layed wast what a drove and inroad of hideous abominations come in, and take possession, and make a prey and spoyl of the poor wretched creature as they wil, then ver. 29. 30. they are ful of all Unrighteousness, Covetousness, Fornica∣tion, Envy, proud Boasters, beady, high minded, 〈◊〉〈◊〉 breakers, False, Unfaithful, Disobedient, Unnatural, nothing is a miss what ever the heart of Belzebub, or the bottom of Hel can harbour, It's the ground of the cohaerence of that place also Eph. 4. 19. Who being past feeling, they have given up themselves to work al uncleanness with greediness; the poor creature is at the 〈◊〉〈◊〉 and beck of any base abomination; no temptation presseth in, but prevayles, no allurement is presented but it surpriseth and taketh aside, no corrup∣tion 〈◊〉〈◊〉 but it carryes and acts him without gainsay∣ing; the Devil and his distempers take him alive and take him at their pleasures, lead him as they 〈◊〉〈◊〉 and he knows not where he is before he be in the bottomless pit; This is the quintessence of vengeance an unseen evil; 〈◊〉〈◊〉 in truth unconceavable, the terrors of death and the torments 〈◊〉〈◊〉 hell are nothing in comparison of this. When

the glorious and blessed God through the just desert of sin leaves the creature, at the lust of Satan and his dif∣temper, Loe he is in your 〈◊〉〈◊〉 do what you wil with him, I wil have nothing to do with him more this is the sentence passed upon the backslider Prov. 14. 14. the backslider in heart shal be 〈◊〉〈◊〉 with his own wayes, he shal have his belly 〈◊〉〈◊〉. Thus as the saints are sealed up in the day of Redemption the wicked are 〈◊〉〈◊〉 〈◊〉〈◊〉 up under the soverainty of their sins 〈◊〉〈◊〉 the day of des∣truction, thou 〈◊〉〈◊〉 have thy pride and stubbornness & 〈◊〉〈◊〉, be thou for ever proud and for ever 〈◊〉〈◊〉, and for ever 〈◊〉〈◊〉-hearted, continu so and perish 〈◊〉〈◊〉. There is no judgment like to this and this is the 〈◊〉〈◊〉 of sin, and that which the Lord reserves as the choycest of al his plagues the last and worst 1 Prov. 26. 28. 31. Yee shall call, but I wil not hear; yee shall seek me, and shall not 〈◊〉〈◊〉 me, one would think this is heavy and har∣der measure could hardly be found, yes the Lord hath worse because ye despised my counsel and set at naught al my reproof, 〈◊〉〈◊〉 they shall eat the fruit of their own wayes and be ful of their own devices, they who srame and devise devises to contrive Contentments to their own carnal and corrupt 〈◊〉〈◊〉 carry a forge of falshood and 〈◊〉〈◊〉 about them, to succeed in these one would have thought is the 〈◊〉〈◊〉 content such a person could take; true it is so, and that is the greatest and most dreadful plague that could befal them. When the Lord Christ takes away 〈◊〉〈◊〉 of himself and his spirit from the 〈◊〉〈◊〉 and leaves him wholly to himself and the power of Satan, & his own 〈◊〉〈◊〉 〈◊〉〈◊〉 distempers, nothing of Gods wisdom 〈◊〉〈◊〉 their own folly shal mislead them, nothing of Gods 〈◊〉〈◊〉 but the perverse rebellion of their own hearts shal rule them and so destroy them. this is to be in hell before he come there, and so be a Devil before he come among them.

They come to be helpless in regard of all means, that [ 3] the Lord hath provided, or the mercies that the Lord

hath offered unto them, and doth yet strive with them in, Its sin that stops the entercourse between God and the soul, his ordinances and our Consciences, takes and 〈◊〉〈◊〉 the passage, that the power of the means never work upon us, the sweetness of his mercies never affect us, the virtue of his ordinances find no place, leave no impression upon the soul; This is the fruit which the pro∣phet layes forth of the rebellions and 〈◊〉〈◊〉 of the Jewes, which made them ripe for everlasting ruine, Isa. 6. 9. 10. Make the heart of this people 〈◊〉〈◊〉, and their ears heavy, and by that time they are sure enough for ever seeing the face of God, or receiving 〈◊〉〈◊〉 by any means; seeing they may see and not perceive, hear∣ing they may hear and 〈◊〉〈◊〉 understand, least they be converted. They are far enough from conversion and so from salvation, Its that also which is of necessity imply∣ed in the former expression; they shal be filled with their own devises, so there is no entrance, no acceptance of any direction from the wil and word of God. As it is in vessels that are brim ful of liquor ready to run over, there is no room for a spoonful of the most precious liquor to be put into them. So through the just desert of their sin they are so fully possessed with the power of their cor∣ruptions which have had commission to rule them, that as our saviour said John 8. 37. There is no place for the word. Their minds so ful of pride of their own carnal reason, that therē is no room for instruction to direct or inform them, their hearts so ful of stifness and perveri∣ness, that there is no place for reproof that may prevail with them and reform them, the spirit so ful of falsness and ready to take hold upon 〈◊〉〈◊〉, that there is no place for the 〈◊〉〈◊〉 of the truth to frame them to the 〈◊〉〈◊〉 and singleness of carriage as suits with Gods mind; so that all means of grace and ordinances take their leave of the sinner, work no more upon that heart that hath 〈◊〉〈◊〉 long and so often opposed the work there∣of 〈◊〉〈◊〉. 51. 9. We would have healed Babilon, 〈◊〉〈◊〉 she

would not be healed, leave her then leave instructions, and leave exhorting &c. so it is with the ordinances the Lord passeth by and wil not so much as speak a word to a rebellious heart, the threatnings that troubled before, now stir not; the instructions that convinced before now awe not at al; the reproofs and exhortations that awakened and affected the heart, now slide away like water upon a rock, and there is no print or the least ap∣pearance of any impression left behind; the ruine of mens comforts, lives and liberties which sin hath brought are open, but oh the woful desolation of souls could it be seen of al, as it is felt of some whose heart God toucheth it would make sin exceeding sinful and unsupportably evil, as they in the Prophet complayned bitterly, Why are our hearts hardened from thy fear? Isa. 63. 17.

Besides this bitter fruit which the sinner is forced to [ 4] tast of sin in his own particular, view wee the extent of that evil which sin doth unto others; and that partly which is common to every corruption of what ever kind or degree, it is of great or smal, open or secret, whether more loathsom and not 〈◊〉〈◊〉 to the eyes of men, or that which is esteemed less in the account of the world, that which is an ingredient into the nature and constitution and making up of every corruption that it makes a breach upon the righteous law of God i. e. not onely shaks of the rule and soveraignty of the law, but pre∣ferrs in truth the supremacie of our lusts, before the authority of the Lord himself which ho hath and ought to exercise over our souls. For the sinner in the pra∣ctice of any sin proclaims this unto the world, its not the royalty of the righteous law of God but mine own distemper shal rule me: not his wil but mine own way∣ward corruption shal 〈◊〉〈◊〉 the ballance; Its not the wis∣dom of the word but my folly, and the vanity of my ignorant mind shal lead me in what I do; Its not the goodness of the Law of Gods holiness but the pleasing

corruptions of mine own carnal heart shal content me; in a word, each man professeth God shal not be his God but he sets up his lust in his room and doth homage ther∣unto; than which what greater indignity can be done to the Almighty? Al men look at it as a most hellith expression of the Jews, 〈◊〉〈◊〉 him but Barabbas. Barab∣bas was a murtherer vile and base, yet a man, and therefore somthing of God in him, but more hideous is the hateful blasphemy which the practice of every sinner proclaymes not God but sin; he advanceth sin in his choyce which is nothing but baseness it self, above the infinite holiness of the only blessed God, so their profes∣sion was, they said to the Almighty depart away from us we desire not the knowledge of thy wayes, thou saiest in thy heart as much, when in the secret resolution of thy soul thou baddest humility depart the pride of thine own heart should carry thee; to meekness depart, so to the God of Grace and holiness depart, the knotty stoutness of thine own spirit was the Liege Lord thou yieldest homage and obedience unto. Out of mens A∣theism and ignorance this is not thought on, and there∣fore men thinke their sins little, nor are they apprehen∣sive of that infinite wrōng that they do to the holy and infinite Majesty of the blessed God.

Besides this wrong that is common to al sins, there be some especially open and scandalous that become out of measure sinful.

Committed against many mercies, against many [ 1] means; against many mercies wherwith God hath 〈◊〉〈◊〉 and allured them, that he might have overcome their unkind hearts, w^th his tender compassions, had they but a spark of any good nature or ingenuity within them. Thus they sin against more of God, & therfore their sin becoms unmeasurably 〈◊〉〈◊〉 against the bowels of a Father that hath yerned towards them: the blood of a Christ that hath been shed for them; the tears of a saviour that have been wept over them, Oh that thou hadst known in this

thy day; the consolation and intimations of the spirit who hath striven and entreated, Oh do not do so and sin against God, and yet impudently, presumptuously and pertinaciously thou wouldest break through al these armyes of compassions, to commit that sin that wil be thy ruine, how vile thy carriage and how just thy plague. Thus Nathan pleads with David when he would lay open the loathsomness of his evil before him, 2 Sam. 12. 7. 8. 9. Thus saith the Lord God of Is∣rael I annoynted thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy masters house and thy masters wives into thy bosome, and gave thee the house of Israel and the house of Judah, and if that had been too little I would moreover have given thee such and such things. Wherefore hast thou despised the command of the Lord? The heart of the holy man sunk down in sorrow, I have sinned. Yea these coals of fire if gathered and heaped up I mean these compassi∣ons rightly considered and weighed, and layd upon the heart they are able almost to melt the most flinty dispo∣sition, Jud. 2. 1. 2. 3. So the Angel overbore the rebellious spirits of the Israelites, I made you to go up out of Egipt and have brought you into the land which I sware unto your Fathers, and I said I will ne∣ver break my Covenant with you, and ye shall make no league with the inhabitants of this land, you shal throw down their altars, but ye have not obeyed my voyce why have ye done this? and it came to pass when he spake these words unto al the Children of Israel that the people lift up their voyces and wept. This brake their hearts al in pieces, though perverse and rebellious, they ceased answering and fel to weeping, their tears and mourning were instead of words they would return in their defence.

Against many means wherwith the Lord hath [ 2] striven with us to stop us in the pursuit of sin, and to re∣clame us from our iniscarriages; God hems in a poor creature on every side by publick dispensations and

private 〈◊〉〈◊〉 by ordinary and extraordinary helps, way-layes a sinner and hedgeth up his path 〈◊〉〈◊〉 thorns, and builds a wal about him that he might find the ways of ungodlyness no more Hos 2. 8. He that adventures upon the commission of sin against such means, and breaks through such armyes of ordinances, there is a multiplication of many sins in the commission of one, be∣cause it is against the multiplication of many truths, or one truth in a manifold dispensation, he sins against so many instructions, so many comforts, so many coun∣sels he hath heard. Confessions he hath made, and pray∣ers he hath put up for himself, and others have made in his behalf; every one of these dispensations hath an action against the soul because it hath been wronged by the sinner; John. 12. 48. He that heareth and re∣jecteth hath one that judgeth, even that word that I have spoken and he hath heard wil judg him: saith our Sa∣viour Christ. Those reproofs that thou haft heard and not submitted to, Instructions that thou hast heard and not embraced thou shalt need no other judg, those wil judg thee, and how heavy wil that judgment be then, John, 15. 22. If I had not come, they had had no sin, but now they have no cloak for their sin.

Wrong to our brethren their honor, and lives, goods [ 3] and good names, especially when open and scandalous, wee sin against the souls of our brethren, lay stumbling blocks before them, and here one sin may become many millions of offences, as the numbers may be many that shal hear of it. Who knows how others may be embold∣ned and encouraged in sin by our example? how others hindred, and provoked to speak evil of the good ways, of Gods grace because of our wretchedness? Woe be to the World because of offences, Mat. 18. 7. Who knows but the blood of many who perish by our means may be required at our hand? nay that our sinful example may live when we are dead, 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord

to blaspheme, Rom. 2. 24. the name of God is bla∣sphemed amongst the heathen through you, and there∣fore the Prophet David though God hath pardoned his sin, and published it by Nathan, he would not par∣don himself, but left his repentance upon record as wel as his fal, Peter went out and wept bitterly that others might hear of his sorrow and humiliation for his sin who had heard of his backsliding. Many wil ly and curse with Peter, but he that hath his Grace wil go out with Peter and mourn bitterly. Many can easily fal into filthiness as David, but if he have his spirit he wil la∣bour to have his heart and bones broken with David.

Add unto al the former the time wherein a man hath [ 4] continued in his sins and the frequency of them, having often committed one and the same sin, stumbling again at the same stone, & taken aside again by the same 〈◊〉〈◊〉 and temptations after they have been confessed; bewai∣led, resolved against Psal. 78. 32. For all this they sin∣ed stil &c. Psal. 40. 12. they are more than the haires of my head, I am not able to look up, Thus wee must survey severally the particulars which may be able to present the vileness of sin to us, but that is not al nor yet sufficient. but,

We must sum them up joyntly by serious meditation, [ 2] that so they may fal-upon the heart in the ful weight of them, and prevail more effectually and this also helps forward the work of contrition in a special manner, He that parts every stick in the bundle and takes them sever∣ally and singles them one from another he may carry them easily and lightly, never be loaded or troubled with them, but when he hath gathered them from se∣veral places where they lay scattered, and 〈◊〉〈◊〉 them together, he wil then find them a burden he is not able to lift, much less able to stand under and bear; so here that is also another and special work of Meditation, be∣sides those mentioned formerly, it doth not onely look over the several aberrations of mans practice, and

gather up our particular miscarriages scattered up and down in our dayly course, but laies and bundles them all together, and so they become a burden unsupporta∣ble: that seems to be one part of the meaning of the place, Psal. 38. 4. My sins are passed over my head, and are become too heavy for me to bear. It's a compa∣rison (say Interpreters, and those very judicious) ta∣ken from Waters; that look as the Land-floods when the waters flow in from every Riveret and Gutter, and from every Hill and Furrough; at last they meet all in the main Channel, and so becomes an overbearing stream that swels above the Banks, and bears down all before it; whereas each petty Gutter was such as any might wade through, and step over; the might of the Flood none can withstand: So it is here with Meditation, it doth not only search the several aberrations and goings aside in the several occasi∣ons of our life, which when they are singled one from another seem very smal; yet when our several distem∣pers, and dayly swervings become like the drops of rain, not falling forty daies and forty nights, but may be so many months or yeers of continued provocations; the great depths of the corruption of our Nature, are set open, and our sins like the Waters of the Sea gathered together by sad musing, pass over our heads, and are past our strength to bear them, and without special sup∣porting mercy would sink us into everlasting discou∣ragement. As it is with a Bankrupt arrested, some petty debts or smal bils that are charged upon him, he might easily answer, and be able without any great dif∣ficulty to discharge; but when al his Bils are brought in from each Creditor, and his 〈◊〉〈◊〉 summed up, the Sum∣ma totalis, amounts to so much that it sinks his estate, and breaks his back utterly. So here, a slighty appre∣hension of such and such slips, or some circumstances of our miscarriages, look over them severally, they 〈◊〉〈◊〉 but little in themselves; but laid together, and taken in

the ful Sum unto which they amount, the guilt and filth of them wil appear inconceivable and unsupporta∣ble, that the sinner wil never be able to answer, or to bear.

It is the mind and intendment of the Spirit, the mea∣ning, yea, the proper meaning of that word, Mark, 14. last, when he had thought of his sins, saies our Transla∣tion; when he had cast all the particular and heightning circumstances together, as the word properly signifies; when he had summed up his several miscarriages by a se∣rious Meditation, then his heart breaketh within him, though the Cock had crowed, and our Savior had loo∣ked upon him, and he remembred at a sudden push of ap∣prehension his evil, yet he stood it; but when he had laid al together, cast up the Summa totalis of his fear∣ful departures from the Lord, by denying, falsefying, cursing, with al the aggravating circumstances, that he that was not only a Christian, but entertained as a Ser∣vant, yea called to be an Apostle, who was so seasona∣bly, and with such earnestness forewarned of his back sliding and false dealing, who had promised and resolved with such courage against it, that he should not only forsake his Master in a covert manner, but openly and shamefully renounce him, yea 〈◊〉〈◊〉 blaspheme and curse, and that often, and now especially in this 〈◊〉〈◊〉 〈◊〉〈◊〉 trouble, in the day of our Saviors distress, when the In∣nocency of his cause, the Honor of his person, yea, his life lay at hazard, that such a Servant and Apostle should so basely and 〈◊〉〈◊〉 deny and forswear his Master and Redeemer, and that at this time of need, upon so slight an occasion, as the voyce of a silly Dam∣sel, or some ordinary man; he laid al these together, and 〈◊〉〈◊〉 them upon his heart, and he was not able to bear it, but went 〈◊〉〈◊〉, and wept bitterly.

The Art of Meditation, appeared especially in two things, as the special and proper parts of it.

1. The following of 〈◊〉〈◊〉 in a ful search and 〈◊〉〈◊〉

after it, and that hath been dispatched in al the severals of it, when we have viewed al the particulars of sin, and brought in the whol and ful Sum together.

The Second part of Meditation is in the fastening of* 1.105 Meditation thus discovered upon the heart. All this while the sinner hath been gathering and bringing in the several circumstances, as it were so many single sticks scattered here and there, and bundled all together as it were by a joynt consideration that they may be atten∣ded in their ful weight; and lastly, the sinner hath lif∣ted at them by meditation, and found them heavy, but it hath not as yet laid them and prest them upon his soul, that he might feel them piercing and pinching as a bur∣den unsupportable.

The Second thing now to be attended as the last part of this Heavenly Art, and holy Duty, is to fasten these sins upon our souls in the full weight thereof.

This is done in two things:

• 1 By grapling with the Heart.
• 2 By getting above, or getting the better of the Heart.

In the first of these we act Meditation as far as our endeavor wil go: In the second the Lord arms it with power to do that it should, and we cannot by the best of al our diligence and ability. In the former the soul is put in suit, the sum of the several bils being charged up∣on it. In the latter we have sentence past, and executi∣on done upon the soul, that it is forced to seek out for payment and satisfaction, and that is awarded from un∣der the hand of the Spirit in the High Court of Hea∣ven.

To begin with the first of these, How Meditation grapples with the heart, I shal in short set forth unto you, in three Directions or Rules.

• The first comes within the Soul.
• The second laies hold upon it.
• The third drags it to the Throne of Justice, and

• drives it to seek out for payment, and satisfa∣ction.

It's the skil of meditation to come within the soul, [ 1] and surprize it with the pursuit of the evil of sin, which hath now been laid open in so large and apparant man∣ner. It's the cunning of Wrastlers before they fasten upon the adversary whom they intend to foyl and bring under, they gather in upon them with the greatest wili∣ness and dexterity they may, and then they lay hold with such advantages that they are not able to escape their hands: It's so in this Spiritual Service, it's the chiefest dexterity in Meditation to gather in upon the heart, i. e. the wil and affections (where the sink of sin lies, and who are wedded to their distempers) that it shall be forced to come under the Evidence of the Truth, and the 〈◊〉〈◊〉 of the evil of sin so discovered. It's one thing to sum up debts, and shew them to the Bankerupt; another thing to serve a Writ of them, to summon him to the Court that he may answer and give satisfaction: it's one thing to relate a mans bils, as a Servant, an Accomptant may; another thing to charge them upon him. So here, Meditation shewed the corruption, now summons and serves a Sub-paena upon the soul; before it played the part of an Accomp∣tant, brought in al Bils; now takes the place of a Ser∣jeant, laies them to the charge, and attacheth the sinner: Meditation you must know, includes the highest strain of the strength of Reason, in the utmost extent of it; it's not the whol (nay indeed it's the least part of the) work of Meditation, to search and take a survey of the com∣pass of corruption in al the circumstances thereof appre∣hended to the full, but it puts home an apprehension to the full, follows it, and 〈◊〉〈◊〉 it upon the heart, and causeth it to attend for the while.

Herein lies the Excellency and Efficacy of Meditati∣on, [ 2] That it forceth the Truth and discovery of sin with that 〈◊〉〈◊〉 Evidence upon the Heart, that it can∣not

but own it as his debt, acknowledg what is his due, and the danger unto which he is justly subject by reason thereof, and is now compelled to find and confess it self to be under the soveraign authority of the truth, to be in the guilt of sin which it hath committed, and the punishment of sin that it hath deserved thereby, the case is now so clear it sees it cannot but own the guilt and it cannot avoyd the punishment. This is the reason ren∣dred by the prophet of the sottishness of the deluded Idolater, that he cannot see his own folly and madness in worshipping an Image of wood, he stifles the strength of reason and setts not 〈◊〉〈◊〉 that overbearing evidence of truth which his own experience would give in to his heart. Isa. 44. 16. He burneth part thereof in the fire with part thereof he rosteth flesh, yea he warmeth himself and saith Aha I am warm, with the residue thereof he maketh a God even a graven Image he falleth down and worshippeth it. whats the ground that any living man should so far go against common sence, he answereth ver. 19. None considereth in his heart, to say I have burnt part, I have roasted and warmed my self, and shal I make a God of the rest? The strength of reason in a right way would easily have forced such a conclusion upon the heart; but the corruption of the heart stifled and in∣tercepted the power of reason and damped the evidence thereof, because it was not followed and fastened by the power of Meditation; no man considereth in his heart, the want of consideration made the heart not find nor own the evidence of that inference and truth. For we find this in our corrupt hearts naturally when sin and guilt comes to be charged upon us, and the dread∣fullness of both are presented to our view, we willingly would hide our selves from the evidence and power of the truth, as Adam from the presence of the Lord. If we cannot deny it, yet excuse it, that the fault was in such and such, they are to be blamed, they were the cause and they 〈◊〉〈◊〉 me to the commission, I therefore

am to be excused. Or if not excuse it wholly yet mince and lessen it, if not slight it, and cast it aside as that which neither needs nor deserves consideration. As the bankerupt, the debts he is not willing to pay he is wil∣ling not to think off, here now is the fruit and vertue, 〈◊〉〈◊〉 power and profit of Meditation, it dasheth and scat∣ters al these delusions and deceits, stops the passage as it were that none of al these carnal and false pretences can keep off the stroke of the truth, and the sting of sin from the heart. No no replyes Meditation: these and these are your corruptions you must own them, the evidence of them are such and so playn ye cannot excuse them; the aggravations so many so great you cannot lessen them, the plagues heavy and unavoydable you cannot prevent them. Thus it is know it for your selves these are your sins, these will be your ruin. And I summon thee here to answer it before God in the sight of men and Angels at the great day. When the heart cannot shuf∣fle, nor shift, nor shake off the strength and cleerness of the Truth, it's compelled to own its sin and misery, though happily not willing to leave the one, nor knows not how to avoid the other.

True indeed then Meditation hath attained its pro∣per and powerful work, and is effectually blessed of God when our hearts are so affected, with the evil of our sins, as in our judgments rightly informed, we did con∣ceive them, and in our most serious 〈◊〉〈◊〉 con∣cluded them, and indeed we should shine to our utmost to attain this, and never give the Lord rest, nor our own souls any rest, until our hearts feel the bitterness of sin, as by meditation we have found it made known in the word. This is beyond our power and reach, only its good to run after it, and though we cannot go as far as we should, yet thus far we may go.

We may put the heart to silence for the while, stop [ 3] and stisle such gainsayings for a time and turn, and get the last word of the wil, as it were, notwithstanding

the waywardness thereof. This hath its mervailous use, and leaves a great restraint upon the soul that it dare not vent it felf in ungodly practices but with a kind of awe and fear. It deals with our souls as the Angel with Sarah, when she laughed in herself as conceiving it impossible she should have a son in her old age, though the Angel had said it, Gen 18. 12. the Lord asked why did Sarah laugh, and she denied it because she was afraid and sayed, I did not laugh; but the Lord fol∣lowed her and held her to it, and would not let her go away so, nay but thou didst laugh. So when the heart would fly off from the evil that is evidenced, and charg∣ed, either, excusing or lessening the hainousness of the evil, or slighting the danger of it. either it was not my fault or its not so great, or the punishment is not so grie∣ous and fearsul as men would bear us in hand. Hold the heart to it, and do not suffer it to go away. Yes it was you that did it, you must own it, you shal find it upon your score one day. you know and God knows and I know it, the time when they were committed the manner how, and how aggravated with many height∣ning circumstances: It is so, know it; and thy damna∣tion sleepeth not, do not slight it, you wil never be able to endure it. Yes but I can: God wil abate it, or I can bear it, nay you cannot; God cannot abate it if you live in your sins, and you cannot bear it. Take the leave of your heart thus when you go to bed; this is your condition, this wil be your misery. The sum of this first Rule returns to these three particulars.

1 Summon the heart to answer the charge. 2 Force the heart to own it. 3 Silence the heart for the while under it.

When thus Meditation hath come into the heart, let [ 2] it lay hold upon the heart: That's the Second thing in this fastening, when it hath arrested the soul, the unde∣niable Evidence of the Truth, then keep it under the ar∣rest:

as Officers do such as they have attached, not suf∣fered them to go out of the room, nor to be out of their sight or presence. When thou hast with strong hand as it were forced thy heart by the power of the Truth rai∣sed by Meditation from every Coast, as it were from all particular circumstances and occasions, that it yield the Charge which it cannot gainsay, owns the guilt under which it lies, and the punishment which it hath deser∣ved, sits down silent under the Soveraignty of the Truth which it cannot controul; keeps the heart under this awful disposition for ever. Do not suffer thy mind to go off from the Duty of Meditation, or thy wil and affections from under the impressions which were left upon it thereby. For if thou thus givest way out of sloth, or wearish negligence, thou art in hazard not on∣ly to lose thy labor, but to leave thy soul much worse by the abuse of an Ordinance, than it was before thou did'st enjoy the liberty and practice of it. As Iron or any Mettal once melted, if it cool, it grows more hard than before, and more unsit to be fashioned to any use; It's so with the heart awed and melted as it were, and made coming under the power of Meditation; if once thou growest careless, and it grows cold, it becomes more un∣teachable, hard, and unfit to receive any impression of the Truth, with what ever power it be dispensed. There∣fore by dayly consideration keep the power of the Truth, and discovery of thy sins within ken stil, before the eyes and sight of thy soul, that so thou mayest keep the same heat and temper of Spirit, that awful, under, and silent subjection, to the Authority of the Truth, the terror and dreadfulness of thine own sins; and here our greatest watch is to be improved to follow this directi∣on, because the policy of Satan, the proneness of our own hearts, and professed opposition that the Spirits of the sons of men have against this Dispensation on Gods part, and this disposition on ours; we are loth to bear it, Satan and the wicked are loth to suffer it in us, to

have the rod dayly shaked over us, the silth and guilt and plagues due unto our sins continually presented and pressed upon our consciences, it's exceeding tedious and irksom unto our natures: Flesh and blood is very loth to bear it, Satan and the world are unwilling we should continue in such a course, because they know it's the next way to make us weary of our lives, and of our sins; therefore our corrupt hearts are willing to shake off such considerations, and they are as restless to pluck our hearts from under the power of such an Ordinance. It wil be our comfort, let it be our care to have dayly meditation keep us company in our dayly course, it wil keep the heart in an awful and under temper. Therefore the Apostle joyns both together, 1 Tim. 4. 15. Meditate on these things, and be in them, under the power and prevailing vertue of them. As it's sure of al, so of this Truth also, John, 8. 31, 32. Continue in the Truth, and it shall make you free. It's not enough for an old cankered sore to make it open, but we must keep it o∣pen; not only lance it, but tent 〈◊〉〈◊〉: to force a Truth by Meditation lanceth the sore, attention to the same Truth in Meditation, is the tenting of the sore, and that brings, though a slow, yet a persect Cure. Dog the heart with the dayly consideration of the discovery of sin formerly set on, it wil tire a man out of his distem∣per, force the soul either to leave his Meditation or his corruption. It was that which caused the venom of Gods vengeance, and the poyson of his own abominati∣ons to enter into his bones. Psal. 51. 4. My sin is ever before me. And this is the peculiar work of Meditation to keep things in present view, and fresh apprehension, it keeps sin ever before mens eyes. The sinner is forced to walk and talk with it, to wake and sleep with it, to eat and drink his sins, and curses due to him for the same, they are 〈◊〉〈◊〉 out to him in every cutting, and 〈◊〉〈◊〉 be∣fore him in every 〈◊〉〈◊〉 that is set at the Table; Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉〈◊〉

quintessence of Counsel and Wisdom out of the Com∣mand, so that David came to have more understan∣ding than the Antient; Because thy Commandements are ever with me: Meditation drains and draws out the dreadful venom of a mans distempers, and makes it ever with him, where ever he goes, in every 〈◊〉〈◊〉 he takes, the guilt of his sins is before him to accuse, and Hell ga∣ping to devour him; where ever he is, his sin and guilt, his fears and terrors, his curses and confusion is with him to astonish him to al eternity. To have a wound or sore is troublesom, but to be raking in it dayly, though it were never so smal, were in truth intollerable. So it is here, Meditation is the multiplication of al these stings and terrors.

When Meditation hath thus taken hold of the heart, [ 3] it then drags it to the Throne of Justice, and then drives it to seek out for payment and satisfaction, with∣out which it cannot be eased nor delivered. This is the Markstone, within which the bounds and limits of Medi∣tation are to be confined that it may be ordered and a∣cted aright, according to the Method of the Almighty, and a right Rule. When the soul is summoned to an∣swer the Charge, and is under the Arrest, and not able to escape, it finds now the severity of Gods Justice that exacts all, even the utmost, the greatness of the debt, and it's own inability to answer; yet pay he must, or else he must perish. It drives the soul to see a need of a Christ and mercy, and that it ought to seek out thither for relief and satisfaction: This is the aim of the Duty, and Gods end in fastening thus the filth, and guilt, and desert of sin upon the soul, and it should be our end al∣so. And here a Three-fold extream unto which the soul is very subject in the exercise of this Service, is especial∣ly to be avoided.

• 1 Desperate Discouragements.
• 2 Hellish Provocations.
• 3 False Conceivings of the measure of Gods Work,

• or the manner of his proceedings, which we frame to our selves in our own thoughts.

All which are aberrations from the right way and Rule, and prove marvelous prejudicial in our procee∣ding. And the Enemy strives to put us upon all these by al the malice and policy he can use. If he cannot keep us in security, and hinder us from setting out in a Christian course, his next endeavor is to wrack us upon rocks, and fholes, and sands, and so to hazard our pas∣sage. A word of all.

First, We must beware of desperate discouragements [ 1] in the consideration of our evil waies: for first Satan useth al the crafts and wiles that he can, that we may not see our sins, if we never know the danger, we wil never avoid, can never escape it. But if he see the sinner re∣solved to make a through search, and to make work of it, he then labors to carry him as much to the contrary ex∣tream, that he shal see nothing but sin; before he bore him in hand, he needed no pardon; now he perswades him there is no hope of pardon: Before his estate was safe and good, and need not be altered, nor he trouble himself about it; it's now so vile and desperate, there is no help, and cannot be recovered: Before he soothed up the sinner, it was in his power to reform when he would; now he perswades there is no possibility in Heaven or Earth to relieve. Do you not see (saies Satan) the greatness of the guilt of your former sins that's dayly before you, the power of present corrupti∣ons prevailing more and more? do you not see that all the means you have, and endeavors you use, do you no good? only you encrease your sin the more, by the abuse of Duties and Ordinances; and God hath forsaken you, rejected your person, cast out your prayers, blesseth not his Ordinances to you for good: talk not you of Grace and Mercy, you have deluded your self with those dreams too long; look not out for any such relief which you know you have formerly neglected, and it's

now too late to expect: cease further troubling your self, sit down in your sorrows, and sink under the weight of your sins, that is the reward you have deser∣ved, and the portion that is prepared for you of the Lord. This is Satans Logick, who would have us to abuse this blessed Ordinance, and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself; who would have us to see and search our sins, so as to see a need of Mercy, and to seek out after the unsearchable riches of his Grace, 〈◊〉〈◊〉 to keep us in our sins, but that we may be carried out to him who wil recover us out of them. Abraham considered not his own dead Body, or Sarahs barrenness, Rom. 4. 19. he considerd them so far as to put him beyond hope in him∣self, that he might hope above hope; and it's the Lords command, Isai 45. 22. Look unto me from all the ends of the Earth, and be ye saved. Look upon your sins, miseries, dangers, depths of despair, but look up to me out of all these.

The Second Extream is, Hellish provocations, [ 2] which we are to watch against in this Work. When the sinner hath set himself as he conceives 〈◊〉〈◊〉 Gods way, and about his work, and yet finds no success in what he doth, our self-seeking hearts are apt to 〈◊〉〈◊〉 with the Lord, snarl at his 〈◊〉〈◊〉, and so rise 〈◊〉〈◊〉, and fly in the face of the Almighty: 〈◊〉〈◊〉 that wretched King said in 〈◊〉〈◊〉 Siege of Samaria, 2 Kings 6. 33. This evil is from the Lord, why should I wait any longer? So the soul, I have done what I can, endeavored what I am able, he doth not bless what I do, I find no more strength, but my corruptions grow strong, my heart worse, my hopes and comforts less, I do but encrease my sin, and hasten my 〈◊〉〈◊〉 in what I do, why should I en∣deavor any more?

I Answer in three things briefly.

• 1. Do not set too high a price upon our own performan∣ces, and overween our worth, and over value the services

• we do, for that is a root of bitterness, and a cause of these Hellish risings; when we secretly conceit God doth not consider our care, and the weight of our work and endeavor; if he did, he would otherwise reward us: As Taul saith, Rom. 9. 20. Nay but, O man, who art thou that repliest against God?
• 2. Beware, I say, beware of bringing the righteous Command, and holy Law of God, which discovers our sins, and requires our Duties, and our ability and fee∣bleness together; as though the power and principle of the Work must come from us, and we go out in that. For there wil follow bigh and hellish provocations, fierce and fel rebellions against the Lord, when out of thine own heart thou dost tug against thine own heart and corruption: for instead of the first principle of working (which is not in us, but in the Lord Jesus) we become the first principle of sinning; and then dire∣ful and dreadful effects wil follow, which I profess I am afraid to speak, lest I should occasion some tender hearts through mistakes to question.
• 3. Check and 〈◊〉〈◊〉 all those risings with that of the Apostle, Rom. 9 21, 22. What if God will not? and deny any Spiritual power of thine own, and stand stil, and expect no principle of any performance in thy self, but that which is from God, in and by his Word, and let him alone with thy heart: Say, I have nothing, it's fit I should have nothing it's righteous that God should give me nothing. I do not expect to do any Spiritual good of my self, nor yet expect that God should give me Grace for what I do (because al that I do is sin) only I know it is with him to do what he wil; the wil, the power, and thework is al from him; therefore I wil lie in his way, and be at the pool, it may be he wil cast me in: I know he can, and who knows but he may, if not, I have no reason to rise up against him.

Men devise new Rules, and make new Gospels of their [ 3] own, and set such a measure to themselves in their own

apprehensions, which unless they can compass, they are resolved to take no content; nay, not to follow any o∣ther direction than that they have coyned in their own conceit; and thus they please themselves in their own apprehensions, and resolve to dwel in the consideration of their sins, until their hearts were brought so low, see themselves so vile, the soul so through broken under the weight of their evil, and their own unworthiness, else what have they to do with a Christ, or once to look to∣ward him.

How we come to grapple with the heart by Meditati∣on, we heard before; and because this Work is weari∣som in it self, and tedious to our corrupt Nature, to be ever raking in the Wound, set a mans heart upon the rack, and keep it in restless disquiet, that the venom of a mans guilt and plagues should ever be before his eyes, and the Summons to Judgment ever sounding in his Ears; the soul is not able to bear the unsupportable weight thereof, and therefore it cannot get to Christ to be cured and healed; it winds and turns every way that yet it may be eased, therefore the sinner tries al conclu∣sions that possible may be, that he may drive away the dismal thoughts of his sinful condition, and cast aside those stabbing considerations that makes his heart die within him. Therefore he turns every stone, if he can drink it out, or game it out, or work it out, or pray it out, or any waies, or by any means wear out the thoughts that weary him of his life.

Thus he strives if he cannot get good by his Medirati∣on, yet to get rid of it; because he cannot be bettered by it, he would not be troubled with it. As the Patient when he is not able to bear the extremity of the Corro∣sive, that would eat out the proud flesh, takes it off and laies it aside, rather keep his sore though it hazard his life than suffer the smart of it, and may be his per∣versness costs him his life. A serious consideration set on, and kept on upon the soul, is like this extream Cor∣rosive,

the rebellious heare is not able to endure the con∣tinuance of it, and therfore at last it wil make an escape from under the sting and strength of it, if possibly it may; and usually it doth, unless the Lord put forth his powerful hand in some special help: and therefore herein lies the last, and the hardest part of Meditation, to get above the heart, and to get the better of it. And to this purpose, the Directions are Three.

Labor to possess thy heart aright with a dreadful fear of thy sinful and desperate condition: maintain it alive in thy self, that it may go along with thee, that will keep thy Meditation alive also, and mightily prevailing. Where a mans fears are, his thoughts wil be, they carry a mans consideration uncontroulably with them. Fear is a faithful Watch-man, it sends post between the head and heart, it cals up our consideration and thoughts, and carries them along with them, as the occasion is presen∣ted; and it's beyond al a mans skil, either to prevent the coming, or gainsay the power and overbearing force of fears. If once Satan get the heart fearless, it becomes careless and thoughtless, as I may so speak. Eliphas couples them together, Job, 15. 14. Thou casrest off fear, and restrainest prayer; thou hast taken off the activity of fear: fear hath fallen from his authority, and then it follows thou restrainest prayer. Fear keeps Centinel, gives the 〈◊〉〈◊〉 dayly to the soul of the ap∣proaching plagues, as the deserts of our sins, cals up the best ability of our minds, and strength of our thoughts to attend the 〈◊〉〈◊〉, so that there is no sleeping nor idling under such a watch-man. What wil be the Judg∣ments which your sins deserve, who can conceive? and how soon they may come, who can tel? Come they wil, that's certain; but when they wil come, that's un∣certain: think, and ever be inusing how to prevent those evils, that ye are never able to avoid, nor bear: Job com∣pares fear to an Army of mighty force, that commands where it comes; Job, 30. 15. Terrors are turned in

upon me, they pursue me 〈◊〉〈◊〉 the wind; therefore by an over-ruling command they cal for attendance of the strength of the mind and man, and they cannot be put off, or laid aside, or silenced, but press a man to his most serious consideration, to be exercised with all diligence, how to foresee and prevent the evils expected, Psal. 48. 6. Fear is said to seize and lay hold upon the sinner, as travel upon a woman with child. We know when the appointed time of Travel comes on, there is no preven∣ting or delaying of the work, as that the party can stay til the 〈◊〉〈◊〉 day, or week, or hour; nor yet can she put off her work to another, as she may do her other occasi∣ons, as a friend may go this way for her, a servant may do that which she desires; but when her throws come, no body can stay them, no body must bear them but her self, and she wil be forced to mind, and attend them and her own help, whether she wil or no. The fear and dreadful expectation of Gods righteous Judgments de∣served and threatened, let them seize upon the sinner, and let him travel under the terror of the Almighty; If God should come and cal me to answer, how should I help my self? If the Lord do (as the times are in his own hands) what should I judg or think of my condi∣tion? In a sinful and miserable estate I am (I am sure) and how soon the pit may shut her mouth upon me, that I may be past hope and help, I know not; high time therefore to think how to be affected with this, and how to be freed from this damnable condition. If the good man of the house did know the Thief would come, he would certainly watch, he would listen attentively at every stirring, Matth. 24. 43. Fear saies the evil wil come, and makes a man ever be thinking how to prevent it before it comes. As in a Siege, he that keeps the noise of the Drum, the sound of the Trumpet, the clattering of Spears, the report of the Canon in his ears and fears, he wil be kept a waking, and be forced to attend upon his watch, and stand 〈◊〉〈◊〉 his Guard for his life. So do

thou as the psalmist said, Psal. 9. last Put them in fear O Lord that they may know themselves to be but men. they wil know they are sinful and mortal and wretched 〈◊〉〈◊〉 that must come to death and judgment.

Awaken Conscience, cal for the help of it, and put it into commission, and it wil put forth an overruling power, for the settling of our apprehensions in their at∣tentive employments; when somtimes they are routed and put by their proper exercise, by the unruly and in∣ordinate distempers of our hearts. For reason and understanding are the underlings as it were of inferior and lower ranck, and can but as servants and attendants offer and propound to the wil and affections; what they 〈◊〉〈◊〉 and conceive may be most convenient, and the wretched way wardness of our hearts, wil either snub or silence them, reject or cast them away, you befool rea∣son, damp and pervert the light of judgment, tel reason she is a fool and is deceived and drive it to another search somtimes in the Saints 〈◊〉〈◊〉 and wil are for the work. The one pleads for it the other approves and desires it; and yet the violence and outrage of some overbearing corruptions take off Meditation and hinder it against the heart and hayr against our judgment and desire. Now conscience is to be called in who hath received a supream authority, to oversee both, to right al such disorders and to see that the mind have its free scope, for the ex∣ercise of Meditation in his times and turns. And that this is so, Experience of all men in al ages wil give in evi∣dence undeniable; the Godly, their Conscience is con∣trouler in their whol course by the beck and least iuti∣mation of whose authority, the frame of their spirits in∣wardly and their carriages outwardly are 〈◊〉〈◊〉, so as they can do nothing against the truth (2 Cor. 13. 8.) & dictate of their Conscience they could do any thing a∣gainst their credit and comfort and profit yea their very lives 〈◊〉〈◊〉 not against their Conscience. Witness again the wrastlings of the spirits of the ungodly, when

their 〈◊〉〈◊〉 reason hath contrived al waies and shifts their hearts earnestly desired, also how to stifle and stop the mouth of Conscience, to silence his dictates, that they might proceed in the practice of their lawless course, without stop and trouble and disquiet and the sad remembrance of that guilt and 〈◊〉〈◊〉 which Consci∣ence tyres them with, but al in vain when Conscience is armed with authority and exerciseth that authority which is given it, is in his place and doth the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 place but I say you must put it into commission; God can and doth when he wil, but we should also give way and help forward this work as we are able, according to that direction for our spiritual good in this behalf, for it is with Conscience as it is with men of worth in the coun∣trey from whence we came, though they be as holy and gracious and wise when they are out of the commission of the peace as when they are in; yet then (when they are out of the commission) though they be willing and de∣sirous according to the 〈◊〉〈◊〉 the Lord hath given them to see and so to reforme al wrongs and disorders yet they want power. So it is with Conscience, when through our careless and rebellious carriage, it is either blinded or stifled, and so his place and exercise of his power is utterly hindred; we must therefore 〈◊〉〈◊〉 Cons∣cience into his commission as much as in us lyes; i. e help forward the exercise of that soveraign authority with the right whereof Conscience stands possessed ac∣cording to the place the Lord hath set him in. Here are three directions.

Let nothing joyn with Conscience in the command it [ 1] gives and power it exerciseth but the holy and righteous Law of God. This is that which makes the simplicity of the eye which our Saviour mentions, Math. 6. 22. and that which addes that overruling vertue and 〈◊〉〈◊〉 thereunto, insomuch that the text tells us; where the eye is single the whol body is ful of light. That eye I suppose is not bare reason or understanding enlightened,

though that sence is savory and included: but there is I conceive somewhat more, that eye is here meant ac∣cording to the light and direction whereof the whol body is acted and ordered, that is a mans whol course and conversation is guided in a right way. That is by vertue of Conscience especially which hath an overpowring command with it, to act and carry out al the disposi∣tions of our hearts and actions of our lives, suitable to the light and level of the law of God, according to which it accuseth or excuseth; This single eye is a conscience sincere, when nothing interrupts the work of Consci∣ence, but the law acts it, and it acts the man, thus the office Conscience exereiseth is from God and for God.

Keep Conscience trembling and tender, that it may [ 2] be Eagle Eyed, and easily sensible of the least evil and do thou accustome thy self to be sure to take no∣tice of the least intimation it gives. This gives as I may say encouragement to Conscience and helps forward the work, and honors that authority which it exerciseth, Thus David was at the beck of his Conscience even for the appearance and bordering of evil, 1. Sam. 24. 〈◊〉〈◊〉. his heart smot him because he had cut off Sauls skirt.

Take undoubtedly the sentence of Conscience right∣ly [ 3] guided to be Gods own sentence. That which he wil own and make good upon al the sons of men at the great day of 〈◊〉〈◊〉; It wil pass current and prevayl then either for thy Condemnation or for thy absolution, It should therefore prevail with thee for thy direction in this world thou shalt be judged by it then, it stands thee in hand to be ordered by it now. Rev. 20. 12. The books were opened, and the dead were judged out of those things written in their bookes according to their works.

Thus there is some help and assistance lent to Meditā∣tion that it may awe and keep under the heart, and these have their use and fruit also in their time and measure

but yet a corrupt heart left to it self wil sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sen∣tence of Condemnation upon his own soul, he is not able to endure. He wil not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉〈◊〉. He wil shake off his fears and sear his Conscience, silence his 〈◊〉〈◊〉 that neither his thoughts nor terrors may trouble him any more, and so return again to his old haunt and there perish.

Unless the Lord (in the last place) put to his Al∣mighty [ 3] hand and send his spirit from heaven to set on the work so that it shal undoubtedly succeed, 〈◊〉〈◊〉 the malice of Satan and the opposition of our own cor∣rupt hearts. An under officer of meaner rank may hap∣pily be too weak to cope with a company of prophane varlets, and therefore it may be they scorn and slight both his person and place, until the Prince himself come with numbers and power, he wil certainly bring them under, or be the ruin of the whol company. So when the fears God 〈◊〉〈◊〉 sent in be scattered, the dictates of Conscience, as his officer, be laid aside; the Lord him∣self wil take the 〈◊〉〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉〈◊〉, that he wil not re∣spite him for the least refreshing from the evil that pres∣seth in upon him; Job. 7. 14. How long wilt thou not depart from me, nor let me, alone til 〈◊〉〈◊〉 swallow down my spittle? Its not the fire but the blowing of the coals that melts the mettal to become fit matter for a vessel to be made. It's not the Law that breaks the heart of a sinner, for he neither is nor can be subject to the Law∣Rom. 8. 7. but its done by the spirit of Humiliation, who hath it in his own hand, and must blow up this fire it wil not melt else; strike with this hammer 〈◊〉〈◊〉 certain he must or else the heart wil never break: Job, 13. 26 He makes a man possess the sins of his youth.

when he hath not minded them, may be forgot them; he revies them again and presents them, afresh to the view of the mind, keeps the eyes waking, &c.

They were pricked to the heart.

From the means we are now to come to the work it self, which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect: and so they wil afford us a double Instruction. This pricking it was not of al but some onely who heard the word upon whom it prevailed with saving success; some were pier∣ced, some went away not touched not stirred there with. As it fares with scattered shot when the piece is discharg∣ed against the whol flock or flight of the fowl, some are hit and slayne with it, some sit stil are not afrighted nor stirred with it.

Hence the doctrine is.

The same dispensation of the word which is* 1.106 powerful and profitable to some is unprofi∣table unto others.

They be together at the same time, in the same seat with the same ability, intention and devotion, and yet one is benefited by the means, the other receives no good from it. Luke. 7. 29. 30. And al the people heard John preaching, and the Publicans justified God being baptized of him, but the Pharisees and Lawyers reject∣ed the counsel of God against themselves, So again, Acts 18. 6. 8. Some 〈◊〉〈◊〉, others opposed and 〈◊〉〈◊〉, Christ himself is layd as a stone of stumbling for the rising and falling of many 2 Cor. 2. 16. The word 〈◊〉〈◊〉 some is a 〈◊〉〈◊〉 of life 〈◊〉〈◊〉 life, unto others the saviour of Death unto Death.

Because God hath several ends to attain in these. dis∣pensations;* 1.107 the execution of his justice in a righteous manner, the punishment of the sins of the wicked by the means he affords, to recover them out of their sins and the conveyance of the work of his grace to those that be∣long to the election of his grace, It's a strange inference God makes and way that he takes in the sending of his messengers, Math. 23. 34. behold I wil send you Pro∣phets and Apostles, and some of them ye shal scourge, and some ye shal 〈◊〉〈◊〉 and Crucify; this was to grati∣fy their corrupt wils and so dishonor his own ordinan∣ces, how can this stand with his justice; yes herin is his justice exceedingly magnifyed, that the 〈◊〉〈◊〉 of al that 〈◊〉〈◊〉 been shed might come upon them. Nay which is yet most strange; God then sends the most glorious means of salvation to a people, when in his righteous judgment the work of Conversion shal be furthest off and they aggravate their condemnation. Isa. 6. 9. The Pro∣phet had his tongue touched with a coal from the Altar, mervailously gifted and fitted, and himself unwearied, but mark what his commission was, go (saith the Lord) make the heart of this people fat, and their Ears heavy least they be converted, and should beal them. This was the way to convert them, and yet by this 〈◊〉〈◊〉 they are hardened and set further off from conversion than they were before; The choycest physick and purest ayr meeting with corrupt and decaying bodies, kills im∣mediately. So here. Our Saviour resolves it. Math. 13. 11. Its not in the power or parts or improvements of some above others but to you it is given to know the mysteries of the Kingdom of Heaven, but to them it is not given. The same fire we know wil melt the mettal which shal make vessels of honor and dishonor. He makes the wicked without 〈◊〉〈◊〉 he makes his Saints serviceable to his own mind.

That herein he might shew the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 good* 1.108 wil and pleasure. Rom. 9. 18. He hath mercy on

whom 〈◊〉〈◊〉 will, and whom he will, 〈◊〉〈◊〉 〈◊〉〈◊〉 Hath not the Potter power over the clay, to make one vessel to honor, another to dishonor? He shews that the issue and event of al comes only from his own purpose and pleasure. So the Apostle resolves it, 〈◊〉〈◊〉 22. What if God will? So the Evangelist also, John, 12. 37, 38, 39. Though Christ 〈◊〉〈◊〉 done many miracles, yet they beleeved not; Why did they not beleeve? He adds, Therefore they could not beleeve, because Isaiah had said he hath blinded their eyes, and hardened their hearts, that they should not be converted. Hither our Savior comes, and sits down in admiration, Matth. 11. 25, 26. I thank thee Father, Lord of Heaven and Earth, be∣cause thou hast hid these things from the wise and pru∣dent of the world, and hast revealed them unto Babes, even so O Father, because it seemed good in thy sight.

It should provoke in us all, the 〈◊〉〈◊〉 fear in the 〈◊〉〈◊〉* 1.109 of the greatest means; our deadliest bane may come from the best Ordinances; this is speeding Phy∣sick, it wil work either one way or other, either kill or cure. Now is the Ax laid to the root of the tree, 〈◊〉〈◊〉 3. 10. When Christ came, then was their destruction coming on with most hast, 2 Cor. 〈◊〉〈◊〉 When the 〈◊〉〈◊〉 had discovered the excellency of his Gospel, in the plainness and power of it, he leaves with that Supposi∣tion, If our Gospel be hid, it's hid to 〈◊〉〈◊〉 〈◊〉〈◊〉 perish. When Moses was coming, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Where he 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 excellent means of Grace; 〈◊〉〈◊〉 11. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉* 1.110 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

of these, as though they had inhaerent, prevailing power in themselves. Bless not thy self barely by ha∣ving of these; say, I may have these Ordinances, and yet have death as wel as life: yea, I may hear of Christ, may seek after him, and enjoy his presence here in the means, and yet never have any saving good by any of these, Luke, 2. 34. He is as well for the fall of many, as for their rising.

Exhortation to stir us up to use all means; and when* 1.111 thou seest the benefit received by som, seek thou also for a blessing upon them; as Esau said, bless me, me also. So say thou, such 〈◊〉〈◊〉 proud heart hath found the Word humbling of him, such a discouraged heart hath felt the Word comforting of him; Lord, let the Word humble me also, pierce me also, comfort me also. The Hus∣band-man sows, and waits for the first and latter rain, and as David said, mine eyes fail for thy Salvation, saying, when 〈◊〉〈◊〉 thou comfort me? when wilt thou enlighten me, quicken me? when wilt thou break my heart? when wilt thou make me spiritual, and painful, and thriving in 〈◊〉〈◊〉 Christian Course.

Lastly, Return praise and thanksgiving to the Lord* 1.112 for what thou 〈◊〉〈◊〉 receive, and find in the powerful dispensations of the Word. God hath marvelously se∣parated his mercy unto thee, in giving not Physick, but health in it; not Bread, but the staff of nourishment with it; not the Word, but the life and profit of it. Be thou marvelous thankful and careful not to come and hear as 〈◊〉〈◊〉 but set thy heart to the Word, bring a 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to the hearing of it. Do not powr out thy words in prayer, but powr out thy 〈◊〉〈◊〉 &c.

Again Secondly, Look who these are, who are now* 1.113 wounded and pierced with the preaching of Peter, and we shal find them some of the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of 〈◊〉〈◊〉 wretches, who were not only guilty of the death of 〈◊〉〈◊〉 but such who now set themselves

in an inhumane manner against the Apostles of Christ; and carried themselves with 〈◊〉〈◊〉 and contempt against their persons and proceedings, the publishing 〈◊〉〈◊〉 〈◊〉〈◊〉 of the great things of God in the 〈◊〉〈◊〉 strain of opposition; for 〈◊〉〈◊〉 ye look back into the 12, and 13. verses, you shal there see the miracle of tongues wrought a twofold effect in the hearers; some were amazed, verse 12. some mocked, verse 13. and to these Peter addresseth his speech, his spirit being stirred in a holy indignation against so hellish distempers, against the gra∣cious and miraculous expression of the Spirit of the Lord; to them he saies, ver. 14, 15. 〈◊〉〈◊〉 it known unto you, that these men are not drunk 〈◊〉〈◊〉 ye suppose, &c. to these 〈◊〉〈◊〉 and deriders he now speaks, and they are now Pricked. Some 〈◊〉〈◊〉 wounded, and these were the worst, and such as did oppose.

Hence the Doctrine to be observed, 〈◊〉〈◊〉

The Lord many times makes the Word pierce* 1.114 and prevail most powerfully in the hearts of sinners for their everlasting good, when they oppose the power thereof, and their own good therein.

In a word. The Lord often makes the Word work then effectually, when the scornful heart is 〈◊〉〈◊〉 against the work, and 〈◊〉〈◊〉 at a distance from it. This is the Lords profession, 〈◊〉〈◊〉 43. 21. Even the people that he for∣med for himself, and such 〈◊〉〈◊〉 should shew forth his praise, those whom 〈◊〉〈◊〉 would make most 〈◊〉〈◊〉 to himself, 〈◊〉〈◊〉 so did; yet see in the following words how he found these, and when he formed these for his own 〈◊〉〈◊〉 〈◊〉〈◊〉 24, 25. Thou 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 no 〈◊〉〈◊〉 Cane 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Sacrifices: 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of his Ordi∣nances,

and cast his commands behind their back, yea, thou hast made me serve with thy sins, and thou hast wearied me with thine iniquities; instead of serving God, they made his Ordinances, and the Priviledges he provided, and so his Love, and Mercy, and himself there∣in, to serve their 〈◊〉〈◊〉 and sensual Hearts; they put God to it, his Patience and long-suffering, that he could no longer endure their lewdness. Yet then he ads, he would do most good to 〈◊〉〈◊〉 when they had no care of their own good; and then enlarge his compassions to them when they multiplied 〈◊〉〈◊〉 provocations a∣gainst him. I, even I for mine own sake, will blot out thine iniquities, and remember thy sins no more. This was Gods dealing with Ephraim, and the season of that his saving health he extended towards him, when he ru∣shed on in the waies of 〈◊〉〈◊〉, according to thè waies of his own heart, Isai 57. 17, 18. For the ini∣quity of his covetousness, of his evil lustings, I was 〈◊〉〈◊〉 with him, I 〈◊〉〈◊〉 him, I hid my self and was wroth, and he went on frowardly in the way of his own heart; here is the highest strain of rebellious stur∣diness of Spirit. When God is angry he smites the soul, and hides away himself; yet to be froward in the mid'st of al these heavy expressions of his displeasure that might reform him, yea, to go on after in the 〈◊〉〈◊〉 of wickedness. If ever a people seemed to be past cure, prepared for ruin and confusion, past all hope either of enjoying or profiting by the means; this might seem to be the time, these the men; but Gods waies and thoughts are not as ours: for mark the next words; I have seen his waies, and I will lead him, and heal 〈◊〉〈◊〉, and 〈◊〉〈◊〉 comfort to him, and those that mourn with him. Then God will see him, when he cannot see himself; then God will heal his frowardness who cannot help himself; then God will guide him when he cannot guide him∣self; then he wil make him mourn, and others mourn, with him, and mourn for him, and he wil comfort them

both. And our Savior for this very end, hath ascended up on high to receive gifts for men, even for the rebelli∣ous, that the Lord may dwell among them also. Psal. 68. 18. Eph. 4. 8.

This may suffice for the Proof of the Point: See the 〈◊〉〈◊〉 of it laid open in 〈◊〉〈◊〉 Particulars.

He presseth in upon men by the prevailing work of [ 1] his Grace in his Ordinances, before they look after him or their own welfare, prevents their imaginations and desires. When 〈◊〉〈◊〉 snorting in their sins, sit down securely, wel apay'd with their careless and corrupt con∣dition: the things of Grace, and Christ, and Mercy, are not so much as in their thoughts or dream; the Lord be∣yond their expectation, lets in the discovery of himself, and 〈◊〉〈◊〉 manifestation of the work of his Spirit, before they be aware of it. Jos. 24. 2. compared with Acts, 7. 2. Thus it was in the calling of Abraham, when the Lord brought him to himself, and made him the Father of the Faithful, when Terah and he were drowned in I∣dolatry, without God, without Christ, and without Hope, never heard of any such thing as life in a Savior by Faith, never hearkened after it, but worshiping the Idols of the Heathen. The God of Glory, saies Stephen, appeared to our Father Abraham, when he 〈◊〉〈◊〉 in Me∣sopotamia, before he dwelt in Charran; when he dwelt in the mid'st of Idolaters, and never had the least thought or apprehension of the Covenant of Grace; the Lord then appeared to him, and bad him come out from thy country and kindred, and from thy fathers 〈◊〉〈◊〉, and so from their Idolatrous Practices. God finds men before they seek him, he makes known himself before they enquire after him; Isai. 〈◊〉〈◊〉. 1. I am 〈◊〉〈◊〉 of them that asked not after me, I am found of them that sought me not; I said, behold me, behold me, to a Nati∣on that was 〈◊〉〈◊〉 called by my Name. How often have we heard it, and known it in our own Country; the Lord hath sent a Minister to see the Country, and visit his

friends, and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant Creature, who came idling as to a May-game, or Morris∣dauncing, and dropped into the Assembly, and the Word hath laid hold on him before he hath been aware of it; how often hath the loose Prodigal come to riot it at the Fair and Market, and hath been drawn in to hear beyond his purpose, cross to his desire, and wished him∣self out of the place, and yet hath heard that before he departed, which hath been a word of life and peace unto his soul, for which he saw cause to bless God to all E∣ternity, Matthew he is sitting at the receit of Custom, minds how to take money, Peter and James are casting a Net into the Sea, to see how to make provision for themselves; Christ cals them to himself, and so to an Interest in Grace and Glory, when they had not so much as a thought that way; It's that of the Apostle, Rom. 9. 30. The Gentiles who sought not after righteousness, they have attained unto righteousness, and yet the Jews who pretended great pains and search that way, they fel short of it.

As the Lord presseth in upon men before they be aware, [ 2] and beyond their purposes, So many times he takes the worst of men, whose hearts and lives are at the greatest distance from the holiness of his word and waies: Thus our Savior posesseth that the Publicans and Harlots, such as were in the rank of the most notorious wretches, Go before the Scribes and Pharisees into the Kingdom of Heaven. Luke, 3. 9, 10. Luke, 7. 29. Which car∣ried a form and appearance of Godliness in the view of the World. And you shall observe the Lord to gather the most glorious Churches in the places, and amongst the people where there have been the puddles and sinks of all wickedness. 〈◊〉〈◊〉, Corinth, Creet, notorious and 〈◊〉〈◊〉 in all 〈◊〉〈◊〉 for hideous and hellish a∣bominations, and yet there the Lord 〈◊〉〈◊〉 Churches of the greatest beauty, Saints of most glorious excellen∣cy

of Grace, such as were destitute of no Grace, and yet the place destitute of no villany, 2. Cor. 6. 7. When he had reckoned up a catalogue of most accursed Villanies, yet professed God brought precious Gold out of dirt and 〈◊〉〈◊〉, Know ye not that no 〈◊〉〈◊〉, Idolaters, Ef∣foeminate, abusers of themselves with man-kind, nor Theeves, nor Extortioners, shall inherit the Kingdom of God; and such were 〈◊〉〈◊〉 of you. Ver. 10. 11. But ye are washed, but ye are sanctified, but ye are justified by the Name of Jesus, and by the Spirit of our God.

The Lord Jesus prevails with these that are the [ 3] most reffuse persons, even when they are in the ruff and height of all their wretchedness; when they are in the extreamest out-rage and running riot in the waies of wickedness, beyond the bounds of modesty and mode∣ration. Our Savior Christ stops not Paul in his pro∣ceeding, when his injurious and blasphemous carriage was in the bud & beginning, while his Spirit was stirring with the pangs 〈◊〉〈◊〉 pride and 〈◊〉〈◊〉, that he stood as a Spectator, and 〈◊〉〈◊〉, and kept the Garments of those that stoned Stephen. Acts, 22. 20. not yet attaining that impudency and violence to lay hands on the Saints, and to fly upon the prey. But when he became more mad in malice and cruelty, and became a principal in such out-rages, a leader in bloody persecutions. Acts, 26. 11. that he goes armed with Authority, breathing out threatnings and slaughter. Acts, 9. 1. resolves to attach and imprison all sorts 〈◊〉〈◊〉 〈◊〉〈◊〉 Sexes, men and women that prosess the Name of Jesus. When he is running full carreer in such 〈◊〉〈◊〉 and cruelty, the Lord then meets him, unhorseth him, takes his weapons out of his hand, 〈◊〉〈◊〉 his Commission, and causeth him to bear his Name, who had before blasphemed it, to care sor all the Churches who before destroyed them, he makes him fall at his foot, and follow his 〈◊〉〈◊〉 and colors, Lord, what wilt thou have me to do? The 〈◊〉〈◊〉 beyond his

place, commission and allowance, he scourges and cruel∣ly handles Paul and Barnabas, and when he prides and pleaseth himself in his cruelty and 〈◊〉〈◊〉 beha∣viour towards the poor servants of the Lord he then takes him to task Acts. 16. 30. puls him down upon his knees and forceth him to seek for mercy and directi∣on from those to whom he shewed no mercy nor hu∣manity before, he trembling fel down saying Sirs what must I do to be saved? The Lord stops not Manassehs out-rage when he enters first upon his kingdome (as he easily could have done) but suffers him to fil up the measure of his iniquity, so that the bottom of Hel could not afford abominations more or worse than were practi∣sed by him, he filled Jerusalem with blood, shut up the dores of the sanctuary, gave himself to witch-craft and conjuring. The Lord now grapples with him by the power of his grace, and after his mighty provocati∣ons, persevering also in those desperate courses; the Lord humbles him mightily under his almighty hand and brings him to the obedience of his wil, 2 Cron. 33. Chap.

The Reasons of the point are four.

The greatness of his power is hereby discovered, and* 1.115 that he hath laid salvation upon one that is mighty, that when al the power of darkness hath proceeded to his highest pitch, when the subtilties of Hel and al the ve∣nome of the corrupt heart of man furthered by al advan∣tages, that the world and counsel and company of un∣godly have brought in al forces, to mannage and main∣tain a wicked and ungodly course herein appears that power of the Almighty whereby he is able to subdue all things to himself; in that he batters down al the strong holds of the hearts of the sons of men and every high thought that lifts up it self against the obedience of his truth, dasheth all those temptations and delusions whereby the Enemy hath advanced his Kingdom in the hearts of his captives and vassalls, so that Satan and al

his fortifications shal down like lightning before the dis∣pensation of the truth: this is indeed the power of God unto salvation Rom. 1. 16. this is the out-stretched arme of the Almighty revealed in this so wonderful a work Isa. 53. 1. thus the Apostle 2. Cor. 10. 4. the weapons of our warfare are mighty through God, to cast down strong holds. It was that which 〈◊〉〈◊〉 ob∣served wisely and as truly concluded, Exod. 18. 11. Now I know that the Lord is greater than al Gods for in the thing wherein he dealt proudly he was above them. It is most true in this case, herein it appears that the Lord is greater than al gods, the god Pride and Stub∣bornness, the god Self-love, and Self-confidence, the god Covetousness and Uncleanness; greater than all the Devils in Hel, than al the Temptations in the World, and al the distempers in the hearts of sinners, because in the thing wherein they dealt proudly, he was above them. As he sayed I know not the Lord I will not let Israel go. So when they deal proudly, I know not the command of a Christ to obey it, I know not the reproof of a Christ to reforme by it, I know not, acknowledg not the threatnings and terrors of the truth which are denounced, know that God can if he wil, and its certain he wil if he ever take pleasure in thee to bring thee out of bondage he wil be above thee in al these, when you shal see the sturdy stoop, the stubborn yield, and he that was firce and proud as Belzebub himself to fal at the foot of Christ, tremble at every truth, melt under the least ad∣monition and counsel, herein you may know the great∣ness of God indeed, when Peters chayn fel, the iron Gate 〈◊〉〈◊〉 way, he concluded it was a message of God. And therefore Moses looks to this in God when he de∣sires the removal of the great provocations of the 〈◊〉〈◊〉; Numb. 14. 17. I pray thee let the power of my Lord be great according as thou hast said. When the wals of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to the ground: 〈◊〉〈◊〉 the sounding of Rams horns it argued the breath of the Almighty went

out with them. So to see the mighty fortes of carnal* 1.116 reason which men have reared against the force of the truth, and when they have entrenched themselves in the desperate resolutions of the self-willy, waywardness of their own hearts yet to become easie, yielding, and under, so that a child may lead them, the greatness of Gods power appears in this.

The riches of mercy is hereby especially magnified which 〈◊〉〈◊〉 al the baseness 〈◊〉〈◊〉 our hearts, the misca∣riages of our lives, beyond al our unkindnesses when they are beyond measure, herein the Lord seems to give way to the wickedness of the sons of men, to swel 〈◊〉〈◊〉 the common bounds, that his mercy may appear to be beyond al bounds, and boundless and bottomless that's the vertue of the salve when the wound is deadly to heal it, the excellency of the physick when the disease is past hope, and help, then to recover it. Rom. 5. last. When the Apostle had disputed concerning the freeness of grace he asks this question why was the Law added? he answers, that sin might appear and be ag∣gravated, because the Law was given, and the end of that, and the use that God made of it, that where sin abounded grace abounded much more, when sin hath done what it can by al advantages, mercy wil do more than sin, that as sin had raigned unto death so grace might raigne unto life through Jesus Christ our Lord, God suffered pride and rebellion to raigne in Paul, for this end that his mercy and patience towards him might be exemplary 1 Tim. 1. 16. hence it is that the times wherein 〈◊〉〈◊〉 gets ground and prevails they are called the times of mercy wherein that gets 〈◊〉〈◊〉 Ezek. 16. 5. 8. When the Church was weltering in her blood and had neither 〈◊〉〈◊〉 in herself nor succor 〈◊〉〈◊〉 with∣out,* 1.117 then was the time of love, not a time when it was deserved but a season wherein it should be magnifyed, otherwise in reason the Lord might have taken many other times more sutable to his love. Nay the more vile &

miserable they were, Herein is the soveraign vertue of his love and mercy to make them acceptable and beloved.

Look we at the condition of the parties from whence also another reason of the dispensation of the Lord may be discovered, hereby the Lord stains the pride of al flesh, and confounds all the carnal confidence that men seem to place in the creature; for should either the wisdom of the wise, the pomp of the rich, the parts and paines and studyes and dexterity of the prudent and learned, the honor and magnificence of the mighty, and the Monar∣chs of the world should have found the Profit of the means or received the prevailing power of the holy spirit in his ordinances for their saying good. Men would have eyed and honoured those excellencies, and doated upon them, hung al their hopes and confidence upon the pre∣sence and work of these; so that the conclusion out of carnal reason would have issued here, none but such should have had any good, none of al these that had these out ward 〈◊〉〈◊〉 should have wanted it, and so some would have been discouraged, that could not at∣tain these, others would presume and be secure that did possess them, and the Lord have been deprived of that honor both of confidence and dependance that was due from al. That the Lord might lay al these excellencies in the dust and forever wean the hearts 〈◊〉〈◊〉 men from set∣ting their hopes thereupon, he takes the weakest and the worst and those also when they are at the greatest Under of al baseness and wretchedness, they shal out∣strip al those in whom there is this seeming worth, of al the surpassing eminency that the Earth can afford. Thus the Apostle disputes, 1 Cor. 1. 26. you see 〈◊〉〈◊〉 〈◊〉〈◊〉, not many wise, not many mighty, not many noble, these are the three excellencies in the world. The 〈◊〉〈◊〉 abilities of wit and learning, the nobility of birth, the priviledg of our place and state. The Lord 〈◊〉〈◊〉 〈◊〉〈◊〉 whol course of carnal excellency, he choos∣eth the 〈◊〉〈◊〉 to confound the wise, the weak to confound

the mighty, base things, that are not, to bring to nought things & things that are, nothing, of any probability or possibility in an ordinary way, that might have attained any good, being wholly set, against it nothing of ingenuity or moderation or common 〈◊〉〈◊〉, but when they grow desperatly wicked yet then the Lord doth good that no flesh may glory in his presence; that it is not in your wealth or parts or endeavours or outward pomp, behold these poor base creatures, base in their condi∣tion and yet more base in their carriage, scant worse in the bottom of Hel, yet these are called. Oh how wil it confound the wise to see the foolish of the world brought to the knowledg of Christ when they never knew the things belonging to their peace, how wil it confound the Civilian and subtil hypocrite who had painted over his profession with appearance of Godliness to see a prophane wretch whose leudness time was when he loathed, as though his person were not fit to be looked on, yet now pulled out of his sink and dunghil, made a glorious saint in heaven when he shal be cast out a∣mongst dogs. So the Prophet. Ezek. 16. last.

Look we at the Work it self, There is also a depth of* 1.118 infinite wisdom in this Dispensation to bring that about in many hearts, and that by this means, and that with most success the Lord suffers many to go to a great excess of sin, before he laies hold upon them, or seems to take them to task, that the grossness of the evils might make way for their more easie conviction; and so for the en∣try of the Word upon their souls, and their subjection to the power and evidence thereof. Men or Hypocrites of a smooth refined carriage, when they carry a confor∣mity in their course to the waies of Godliness, and have strength of carnal reason to make the best of an unblame∣able life, it's hard for any to come within them, either to pass a Sentence of their present condition, because love hopes the best, when it can bring no evidence of the contrary evil, much less to perswade their estate is un∣safe

and not sincere; but when the Lord lets loose Sa∣tan, or some loathsom lusts upon them, that they become scandalous and notoriously 〈◊〉〈◊〉, and their 〈◊〉〈◊〉 appears in their fore-heads, then they yield to go out of the Camp, and confess they are unclean. As the Phy∣sitian when he would cure the cold Palsey, he is con∣tent to cast his Patient into a burning Feaver, because he can tel how to come the better to the Cure. So here, our Savior wisheth, Rev. 3. 17. I would thou wert either hot or cold, because then he could tel how to deal with her; if either truly good, he would encourage; if openly naught, he would then convince her, he knew how to ap∣ply the means, and she would be content to receive it; bu when she conceives her selfrich, she wil receive no∣thing; wise, she wil hear nothing. So I have known some in experience, that would take it in indignation that any should question their Grace, until the Lord left them to some foul fals, gross cozenage, scandalous drunkenness, &c. that hath made them go deeper, &c.

The 〈◊〉〈◊〉 operation of the Word, the breaking,* 1.119 and so converting the heart of a sinner depends not up∣on any preparation a man can work in himself, or any thing he can do in his corrupt estate for the attaining of life and Salvation. For had the Lord expected the good use of a mans free wil in the imployment and exer∣cise of the works of civility and outward moral beha∣vior, had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature, or 〈◊〉〈◊〉 by the 〈◊〉〈◊〉 of providence in the restrain∣ning strokes of common grace, or had the Lord stayed until these 〈◊〉〈◊〉 had either valued the worth of the Apostles and their administrations, and painfully im∣proved the advantages, of the means of grace and 〈◊〉〈◊〉 now brought home to their dores, or brought a teachableness of spirit to the ordinances. If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves, it's certain

they had not now been made broken-hearted sinners, or savingly brought unto the Lord, and for ought any man can. tel had never attained it. But when cross to the course of humanity they mocked and scorned both 〈◊〉〈◊〉 persons & message of the Apostles contrary to truth, they cast reproaches and contumelious contempt upon them, 〈◊〉〈◊〉 men are ful of new wine, nay when they were carried with professed opposition, malignant enmity a∣gainst their persons and dispensations, yet now the Lord presseth in upon them, by the prevailing power of his spirit and word and doth good to them, when they set themselves by al the policy and rage they could to op∣pose the work of the Lord and their own everlasting wel∣fare; clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done, nor any performances al which for the present were professedly opposite to their own welfare; but meerly upon the power and good pleasure of the Lord, and the work of his spirit which he puts forth when it seems best unto himself its not in him that wills or runs sayes the Apostle, he puts both together and denies success unto both, that so he may take off al the cavils that could be made or indeed pretended. For had it been said the means were power∣ful and in a plentiful manner bestowed but men would not do what they might and ought, may be there was a slight 〈◊〉〈◊〉, some powerless wishing but there wanted the strength of endeavor behould he excludes both It's not him that wils only, nay let him run for it, put to the best of his abilities, that wil not do the deed. It's not there but in the good pleasure of him that shewes mercy Rom. 9. 17. And hence it is that the very spirit of bondage, terror and astonishment, and sensible troubles of heart, which many times wicked men that fal finally short of saying grace, yet attain in some measure or degree even that is beyond the reach of a mans own power, Wee have not received the spirit of bondage to fear Rom.

8. 15. even that is a gift and must be received and is dis∣pensed freely, al that a natural man can do cannot cal for his old terrors and troubles which out of his sensu∣ality he hath devised wayes to wear out, unless the Lord wil set them on by his hand. And hence the A∣postle makes the exception so general to Timothy, 2. Tim. 1. 9. Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace, so the resolution is into the free grace of God & the soveraignty of his purpose, issues not from any work of ours, hangs not upon that hinge, & hence it is the Lord denyes the communication of means to some whom he foresees would use and husband them to beter advantages and bestowes them upon such who neither prize nor profit by al they have, nay are open contemners and opposers of the truth. Wo be to thee Chorazin wo beto thee Bethsaida for if the great workes that have beendone in thee had been done in Tyre and Sidon they would long before this day have repented in sackcloath and ashes Math. 11. 21. yea he professeth Ezek. 4. 6. If he had sent Ezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkned to him when the Jewes rejected his counsel and the com∣mands of God dispensed by his means, Hence it is the Lord to shew the soveraign freedom of his pleasure, that he may do with his own what he wil, and yet do wrong to none, he denyes pardon and acceptance to those who seek it with some importunity and earnestness Prov. 1. 28. they shal seek me early and shal not find me and yet bestowes mercy and 〈◊〉〈◊〉 known himself unto some who never sought him. Isai. 65. 1. That we may 〈◊〉〈◊〉 from hence for ever to fear and avoyd that haereti∣cal doctrine of the Arminians so deeply dangerous to the salvation of mens souls and so exceedingly derogatory to the glory of Gods free grace in Christ, who maintayn that if we do what we can, and improve the natural abili∣ties

we have, and the means we do enjoy God wil not deny to give us the grace supernatural we want. An opinion so gross that the Popish school wil not abide by it, and the most ingenuous of the Jesuits themselves do professedly oppose and condemn. For besides that it destroyes the comfort of a sinner & dasheth the hopes of al the sons of men, for if none should be saved but those that do what they can, its certayn never any man either in nature or grace did what he 〈◊〉〈◊〉 either em∣proveing his natural abilities as he might according to special opportunites and liberties put into his hand, nor 〈◊〉〈◊〉 faithful ever tohusband their grace according to what they received and was expected, and might also be just∣ly challenged at their hands; If therefore their hopes had their support here, their hearts and hopes and comforts and happiness and al would fayl them, and they must needs have their lives and their everlasting condition ever in doubt and suspence, and in issue sink down in everlasting discouragment, but I say besides this it de∣stroyes the whol frame of grace in the carriage of it.

First it undermines the very foundation of the dis∣pensation [ 1] of grace which proceeds as we have heard from the purpose and Good pleasure of the Almighty thither our Saviour looks as at the fountain from whence al spiritual favours proceed: Math 11. 26.. I thank thee Father &c. Even the Father because it plea∣seth thee 2 Tim. 1. 9. called not according to our works and free wil, but according to his purpose and free mer∣cy Rom. 11. 19. Whom he will he hardens, and whom he wil he shews mercy to soften and converts; he doth not expect how we improve the freedom of our wils and perform our works, but he gives both wil and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose, and as he said makes Gods free grace lackey after mans free wil. For it is in a mans power and pleasure to do what God hath put into his own power according to his own wil, if I

wil do but what I can, if I wil, and improve abilities and advantages afforded, but as I may according to this conceit, God wil never deny me the Grace I want, the mercy and Salvation I do endeavor after. So that the last resolution in this way is left upon a mans own free wil, if he will not do what he may, he misseth his good, if he do what he can, he shal not fail to receive it.

It cuts the very 〈◊〉〈◊〉 of the Covenant of 〈◊〉〈◊〉, [ 2] and the freedom thereof. For upon this ground and grant, it's not in Gods hand to dispose of his own mercy, but it is in my hand, and left in my choyce; If I wil im∣prove liberties and advantages, I may have the Grace I want; if I wil reject both, then it's my folly and neg∣ligence, I must bear the blame, and endure the misery, and thank my self, when it was in mine own power, to provide for mine own comfort. This course issues and returns into the Covenant of Works: these Paul sets in such a direct opposition, as that they cannot stand the one with the other, Rom. 11. 6. If of Grace, it is no more of Works, for then Grace was no more grace; if of Works, then not of Grace, for then Works were no more Works; what then Israel hath not obtained, q. d. It was not the bulk and body of the people, nor in the power, ability, or performance of any person; but the Election hath obtained: Not because Israelites, not because they had such Priviledges, not because they u∣sed such Ordinances, and took up the performance of Duties required; but because elected, therefore cal∣led, therefore justified. The contrary course which issues the obtaining of Grace into the improvement of abilities and advantages, returns as I said into a 〈◊〉〈◊〉 of Works, for the Condition in the ultimate reso∣lution stil remains in my power, the staff is left in my hand. It's al one upon point to have 〈◊〉〈◊〉 enough in my hand to pay, and to have it in my power to com∣mand, if at my pleasure in another hand; and so I dis∣pose of Gods mercy, and my own good in the issues.

Whereas in the Covenant of Grace, all is firstly, freely, wholly, and only in the hand of the Lord to dispose, to whom he wil, what, when, and after what manner he wil. In this Covenant he doth not require the conditi∣on only; but the Lord Christ as the Second Adam, he performs the Condition also; not only requires new hearts, but puts new spirits into us; not only com∣mands us to beleeve, but enables us; and as he himself speaks, Gives us to beleeve, Matth. 13. 11.

This crosseth the end of the Covenant, and the scope [ 3] of the whol course, and administration of the means of life and Salvation; which is to set forth the glory of the Riches of Gods Grace in the Eyes of all, and to the Consciences and acknowledgments of all hearts, a return of al 〈◊〉〈◊〉 to him, and a total dependance upon him for ever. Therefore the Lord chose the base and despicable things that are not, to confound things that are, 1 Cor. 1. last. that no flesh should glory in his sight, and that he that glories, might glory in the Lord. By what Law is boasting excluded? by the Law of Works? Nay, but by the Law of Faith. Rom. 3. 27. For if Abraham had been justified by Works he had whereof to glory. Rom. 4. 2. And therefore as in the Material, it's so in the Spiritual Temple, the laying of the first and lowest stone, and adding of the last, all the people cried, Grace, Grace; and hence the whol chain is as it were of Gods own making and tying, Whom he predestinated, them he called; and whom he called, them he justified; and whom he justified, them he glorified, Rom. 8. 30. and the end and issue of all, is set down by the holy Apo∣stle, Eph. 4. 15. when all the Churches shall meet at the great day of Appearance in the unity of the Faith, it is to the acknowledgment of the Son of God. By whom were you called, humbled, justified, adopted, sanctified? By the Son of God, receive all from him, re∣turn all to him. But this Opinion plucks the Crown from Christs Head, the Glory from his Work, the

Praise from his Grace, and gives it to the will of man, and the improvement of those abilities and opportuni∣ties the Lord hath put into his hand; because by this means he makes himself to differ. For set Paul and Judas in the same rank, let them enjoy the same means, share in the same liberties, advantages, opportunities, one as the other: Paul by the good use of his free will, he plaies the good Husband, he doth what he can, and he obtains what he wants, and receives Grace; Judas plaies the Prodigal and Unthrift, doth not what he should and might, and therefore he wants Grace: so that they were both equal in the priviledges and opportunities they re∣ceived from God, they differ not there; that Paul hath that Grace which Judas wants, he may thank his own pains and improvement, and glory in himself and them. Nay, Paul is not bound to be thankful to God for any thing more than Judas; for he had no more from God by this Opinion than Judas, what he had and received more, it was by his own improvements, which to con∣ceit, is a most hellish delusion.

Lastly, If by the improvements of Abilities and Ad∣vantages [ 4] we certainly receive Spiritual Grace, then this must follow, Either because such improvement deserves Grace; or do immediately and nextly dispose the soul to receive Grace; or that such improvements have a pro∣mise made to them from God. But none of al these can be granted.

They cannot deserve Grace, because when we have [ 1] done what we can, we must conclude as we shal have cause to confess we are unprofitable, Luke 17. 10. The plowing, and so the praying of the wicked is sin, his most beautiful performances are from the flesh, and so sinful, and deserve the just wrath of God, and therefore no Grace nor Glory, John 3. 8.

They do not, nor can dispose the soul, as that it may be [ 2] thereby a fit subject to receive Grace: Those actions which leave the soul under the power of sin, and acted

by sin, and a man in a Natural condition, those stil leave the soul indisposed to Grace; for the Natural man perceives not the things of Grace, nor can he receive them, 1 Cor. 2. 14. they found him in the world, and they leave him in the world, and the world cannot re∣ceive the holy Ghost, John 14. 17. Natural and cor∣rupt actions, cannot prepare immediately for Superna∣tural Grace.

There is no promise of giving saving Grace to such, [ 3] and none could ever be shewed. That which somtimes the Arminians pretend, but press it with no great con∣fidence, is in Matth. 25. 29. in the Parable of the Ta∣lents; To every man that hath, shall be given; and to him that hath not, shall be taken away, even that he hath: Hence, He that hath, and useth his Natural abi∣lities wel, shal be given Supernatural. Answ. That gloss corrupts 〈◊〉〈◊〉 Text, and doth not suit with the Scope and Circumstances of the Parable, as hath been made good by many Arguments, by such as have dili∣gently searched into the sence of the place. The unpro∣fitable Servant that used not his Talents wel, he is to re∣ceive that Sentence, 〈◊〉〈◊〉 must be cast into utter darkness; which were it understood according to the former Opini∣on, it would infer an apparent falshood. He that did not improve his Talent, was forth with to be cast into ut∣ter darkness; but many that do not use their natural a∣bilities, and the special advantages wel, have been for∣merly, and wil without question be brought home to Christ and happiness, 1 Cor. 6. 9, 10. Know ye not, that no Adulterer, Covetous Reviler, Extortioner, shal inherit the Kingdom of Heaven; but such were some of you, but ye are washed, but ye are clensed. 1 Pet. 4. 2. It is sufficient that in time past we have had our Con∣versation among the Gentiles, when we walked in lasci∣viousness, 〈◊〉〈◊〉, excess of Riot, Revellings, and abomi∣nable 〈◊〉〈◊〉. These did not use their Natural abi∣lities wel, and yet were not cast out into utter darkness;

therefore the using of the Natural abilities, is not the ha∣ving, or the using of the Talent there meant. 〈◊〉〈◊〉 I suppose the meaning of the Phrase is, by him that hath, is meant the man that is truly gracious; the Talent is the Gospel; by having, is the receiving and 〈◊〉〈◊〉 of it in a good and honest heart, and the sanctified use of it in a saving manner. For the Evangelists Expressions seem undeniable to evidence this meaning, Matth. 13. 11, 12. When our Savior Christ had told his Disciples it was given to them (q. d. it's the peculiar special work of the Spirit of Grace in your hearts) to know the my∣steries of the Kingdom, but to them it is not given; he ads the reason and proof in the next verse; for to him that hath, he that in sincerity entertains the Gospel shal have a further communication of the Truth, and sweet∣ness of the Gospel to his soul; but whosoever hath not, whosoever entertains not the Gospel in truth and up∣rightness, from him shall be taken away the Gospel, which by a seeming profession of fals-hearted, lazy en∣tertainment he would seem to have, but never had in sincerity; the like connexion is found, Mark 4. 24, 25. Take heed what you hear, and unto you that hear, i. e. that do take heed what you hear, more shal be given; for to him that hath, shall be given; but 〈◊〉〈◊〉 that hath not, i. e. that doth not take heed what he hears, and so re∣ceives not the Word in sincerity, from him shall be ta∣ken even that he hath.

But if the saving work of the Word, doth not depend* 1.120 upon my endeavor, why should I endeavor any further, any longer, or attend the use of the means, or practice answerable thereunto?

Thou thy self, and al thy services being in a natural* 1.121 estate, are as a menstruous cloth, both in themselves, and in the sight of Gods pure eyes, unanswerable to Gods mind, and the Rule of the Law, and therefore cannot save you; yet thy sinful neglects, impudent and scornful contempt of the way and means of Grace, will undoub∣tedly

damn thee: This is condemnation, that light is come into the world, and men love darkness more than light, John, 3. 17. The Scribes and Pharisees despised the Counsel of God against themselves, Luke, 7. 30.

The Law and Command was given to Adam in in∣nocency, [ 2] and to thee in him, to Husband all advanta∣ges, and to lay out thy self in all thy sufficiencies to ad∣vance Gods Name, and to do his will; to love him, and serve him with all thy mind, and with all thy might; 〈◊〉〈◊〉, 22. 37. How ever thou beest changed, yet the Law is not changed; however thy ability is not the same, by reason of 〈◊〉〈◊〉 wound thou hast taken by origi∣nal corruption, yet thy Duty is the same to this day. Gods will is done in Heaven, and should be done in Earth. The Debtor that borrows the money, and stands bound to the Creditor to answer the Debt, though his state alter, and he be impoverished, and made unable to pay, yet his Bond for payment continues in full force against him, and he will be constrained to make it good.

Though all that thou canst do, can neither prepare [ 3] thee for Grace, nor purchase Grace for thy self, yet the means through Divine Institution are mighty; God by them can work effectually, and if it seem good to 'his good pleasure, he will; wait upon him only for that good thou wantest, from whom only it can be received. As the Leapers in the time of the Famine resolved to try what might be done by others for their safety, who could do nothing for themselves. That is Gods way and means; try what God will do, in whose pleasure it is to give, or deny. I might ad what Divines speak, and seasonable 〈◊〉〈◊〉 to the Point in hand. While thou art endeavoring as thou canst, it lessens thy sin, and pre∣vents further plagues, unto which thou wilt be subject, through Gods just Judgment, and thine own just deser∣ving. Abab's 〈◊〉〈◊〉 humiliation, prevented the 〈◊〉〈◊〉 plague, though it did not free him from the eter∣nal,

1 Kings, 21. 29. Seest thou 〈◊〉〈◊〉 Ahab humbles himself, I will not bring the evil in his daies.

A Patient that hath a Wolf in her Breast, and an 〈◊〉〈◊〉 Gout, knows neither can be recovered, yet both may be eased by use of Physick, and moderate Diet; and therefore he intends both. Cast away the evil of your works, but keep your works still; keep some Rules if thou canst not keep all: better save one side of thy 〈◊〉〈◊〉 good, than both naught. If thou canst not avoid al sin, avoid as much as thou canst.

Is it then beyond the power, and any possibility of* 1.122 man to attain Grace?

Yes. It's not in man to direct his own way, Jer. 10.* 1.123 23. It's beyond the power of a dead man to restore himself to life. And our Savior is express and peremp∣tory in giving Sentence in this case and his determination is conclusive, Matth. 19. 26. when he said, it's as easie for a Chamel to go through the eye of a needle, as for a rich man to be saved: The Disciples ask Who then can be saved? He returns this definitive Answer, With man it is impossible, but with God all things are possi∣ble. Look we at the power and performances of man, there is no sufficiency 〈◊〉〈◊〉 possibility: for of our selves we are not able to think a good thought, 2 Cor. 3. 5. But if we look at the Almighty Power of God, there is nothing hard to him, who hath Hardness at Com∣mand.

But is any man tied to impossibilities, and can any* 1.124 be punished because he 〈◊〉〈◊〉 not 〈◊〉〈◊〉 that which is impossible to him?

Impossibilities are of two sorts, 1. Some are absolute* 1.125 that exceed the compass of our being, or all that ability we ever received. 2. Impossibilities by supposition, which though the things be possible, yea; easie in their Nature, and with reference to their first order, and in∣stitution; yet by reason of some inconveniences, hin∣drances, weaknesses which fall in beside, and cross to the

course and constitution of things as they were at first; that which formerly might easily have been compassed, there is in ordinary course no possibility to attain unto it. And to such 〈◊〉〈◊〉, a man may be justly tyed, and failing in his performances, may justly be pu∣nished by the Law of Nature, Nations, right Reason, and the righteous Rule of God. The 〈◊〉〈◊〉 hath bor∣rowed so much money, which he may improve, and is bound to repay at such a day appointed; if he through his prodigality and riot, shal vainly mis-spend, not only the Sum he borrowed, but his stock, a fair estate unto which he was born, so that it's now impossible to him, thus impoverished to satisfie. May not the Creditor according to al the Rules of Right and Reason require his Money, & in the default of payment, punish or imprison? No Nation ever questioned it. It was not only possible for Adam, but easie to love God above all; if he through his fall, hath brought impossibility of payment upon himself, the Lord may in Justice require it, and punish him for it. And certain it is, God justly may and doth deny Reprobates Grace; not only because they do not what they may, but also because they do that which through the corruption of their own hearts they cannot avoid: As namely because of the enmity of the wisdom of the flesh, they are not, nor cannot be sub∣ject to the Law, and 〈◊〉〈◊〉 Will of God, Rom. 8. 7.

That for which God condemns the wicked, for that he denies them Grace and Glory: For Condemnation implies both, and cannot admit either. But they are condemned, not only because they do not so much, but because they did such and such Duties to false ends:* 1.126 not because they did not fast and pray, but because they did both to a wrong end, to serve themselves and lusts, and not to serve God: and yet they could not aim at Gods Glory as their last end. If for the not doing of such Duties they should and might do, they only want

〈◊〉〈◊〉, then if they had done such and such according to their power (as they could) and improvement of their abilities, then they had received Grace undoubtedly, which hath been fully confuted by the former Argu∣ments. To issue this Point, that we may fence our selves against so dangerous a conceit, let us take in, and store our hearts with some saving Truths, as a Soveraign Antidote against such fals-hoods: and herein I shall not only speak mine own Judgment, but the Judgment of all my fellow Brethren, as I have just cause, and good ground to beleeve, that so you may receive them 〈◊〉〈◊〉 Truths under the Testimony of many Witnesses.

Ballast therefore thy heart with the Conclusions fol∣lowing:

All men are by Nature, dead in sins and trespasses. [ 1]

A dead man can not prepare himself for life, much [ 2] 〈◊〉〈◊〉 hath power to procure it.

The Lord in the Work of Conversion, doth not only [ 3] by moral perswasion propound the Truths of the Gos∣pel, and enlighten the mind, but puts a principle into the heart of such as he brings effectually and savingly home to himself.

In this work of God, the Sinner at first is meerly [ 4] patient.

That men may 〈◊〉〈◊〉 this from God, every man is [ 5] bound to wait upon him, in the means he hath appoin∣ted, and according to the utmost of his power, improve al abilities and advantages he hath.

When any man hath improved his abilities to attend [ 6] the means of Grace, neither hath used his ability to op∣pose, and cavil at the means, it's in Gods freedom to take either, or refuse both, for it is not in him that 〈◊〉〈◊〉 andruns, but in God that shews mercy, Rom. 9. 16.

COMFORT. Here is ground of incomparable* 1.127 Encouragement, and in truth, of inconceivable Refre∣shing to hold up the heads and hearts of the most wret∣ched

sinners in the most forlorn condition, able to shore and prop up the soul with some possibility of good, that it sink not down, and be swallowed up with desperate discouragement. I am almost afraid to cast such* 1.128 Pearls before Swine: And when I do but think or sus∣pect [ 6] that any carnal wretch should abuse this kindness, and turn this Grace of God into wantonness; if it do* 1.129 not depend upon my doing, I wil do nothing, let God do al. I am forced almost to bite in my words, and my heart almost misgives me, as loth to cast away such com∣passions of the Lord upon such hellish Varlets, who out of the venom of their Spirits would turn these choyce Preservatives into Poyson. Yet because it is like a piece of board left after the wrack when the Ship is bro∣ken as the last means of relief; as a cord of compassion let fall amongst a company of poor perishing Creatures, ready to be over-whelmed with the floods of iniquity, and who knows but some may catch it at the last cast, be∣fore they go hence, and be seen no more. Let me therefore bequeath this Encouragement to you as my last Will, even the words of a dying man, before you and I appear before the dreadful presence of the Lord. Know then, you are yet in the Land of the Living, and bless God you are so; and know, because it's the will and pleasure of God to do good to some of the worst of men as he sees 〈◊〉〈◊〉, therefore there is yet hope while there is life; some little peep-hole of hope, like a pins head, a possibility there is you may receive good. You see here how he prevails with the spirits of 〈◊〉〈◊〉 most per∣verse, they have their hearts 〈◊〉〈◊〉, though it be 〈◊〉〈◊〉 the hair 〈◊〉〈◊〉 heart and all, 〈◊〉〈◊〉 when they 〈◊〉〈◊〉 and wounded the godly 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 poor Disciples. 〈◊〉〈◊〉 your hearts eccho then from every corner of the As∣sembly, Pierce me, me 〈◊〉〈◊〉; Pardon me, me also; Humble me, me also; 〈◊〉〈◊〉 thy abundant goodness and good pleasure. If the 〈◊〉〈◊〉 be 〈◊〉〈◊〉 so dangerous, and in appearance 〈◊〉〈◊〉; 〈◊〉〈◊〉 the disease be 〈◊〉〈◊〉 so

deadly, and in the apprehensions of al, past help, If the Physitian and 〈◊〉〈◊〉 be known to have cured and helped in such cases, and that he yet lives; the patient wil yet support himself with such inferences, why may not my sore be cured, my disease healed, so the Lord lives who hath done as much for forlorn sinners and why not for me, poor wretched creature, say so, thou saiest 〈◊〉〈◊〉.

This is the scope of Gods counsel and his very purpose why he leaves such patterns of the freeness of his com∣passions, that yet forlorn creatures might look to him, from the depth of their most desperate misery. Let not the Lord fayl of his intendment, nor you of your comfort 1 Tim 1. 16. I was a Blasphemer a Persecuter and injurious howbeit for this cause I obtained mercy that in me 〈◊〉〈◊〉 Christ Jesus might shew forth all long∣suffering for a pattern to them who should hereafter be∣lieve on him to life everlasting. That they might hope stil for Good as he received it. and know they may be made partakers of it upon the same terms that he was, set the pattern of this compassion 〈◊〉〈◊〉 your eyes, and see yet a possibility of relief. We shal sever a little the particulars that each man may suit his own condition with that most 〈◊〉〈◊〉 him, here is that which answers to every necessity and complaint.

One complaines his wants are so many, he cannot 〈◊〉〈◊〉 how ever they should be supplyed, another complains his spirit so perverse, he knows not how it can be subdued, a third his rebellions so open, so grosse against the Almighty & al the means of life, its 〈◊〉〈◊〉 that ever the Lord should pass by such hellish provoca∣tions I 〈◊〉〈◊〉 al your complaints are just and weighty, your condition very dangerous. And let me tel you did your relief and help depend upon your preparations and 〈◊〉〈◊〉 or 〈◊〉〈◊〉, its certain your hearts and 〈◊〉〈◊〉 and hopes would utterly fail and give up the Ghost. Here is the anchor of your hopes that

where in your help lyes is here, and leave not this anchor∣hold the Lord can do good and wil, against al indispositi∣ons and oppositions of spirit, & carriages to the contrary, as he sees fit. And therefore thou mayest lift up thy head and say then it may be to me yea to thee never so weak, to the perverse and rebellious. Attend what the Lord sayes take his word and take it with thee.

Thou seest and confessest thy person baser than the earth* 1.130 that bears thee, thy mind ful of blindness, stupidity, [ 1] sottish and unteachable; in the things of God, thou hast heard so many able men, enjoyed so many means of con∣viction and information, and al hath slipt away like water spilt upon a rock, and why should I think that ever I should be convinced or instructed or any light ever set up in this sottish mind of mine.

True thou hast been taught by men, and man* 1.131 and means have happily done their best, and truly they are nothing, and thou art nothing, and all that they and thou canst do is nothing, yea but they shal all* 1.132 be taught of God, saies the text. Christ now* 1.133 in heaven did more by the Ministry of Peter, than in his bodily presence he did, nay (go further than that) then his bodily presence could do, though he spake as never man spak. No matter how dul thou art if God wil teach thee, how weak if God wil strengthen thee. Be thy wants what they wil be or can be, the al-suffici∣ent God wants neither wisdom nor power nor mercy to do what thou canst need, and he wil, for thy good. And his power pitcheth his tent, and taketh pleasure to shew it self in weakness. Thou art foolish, God chooseth the foolish things of the world to confound the wise. 1. Cor. 1. 26. 27. Thou art not any thing thou shouldst be, God delights to cal things that are not as though they were, and therefore may cal and choos thee also. They are not only dry but dead bones which the Lord makes to live Ezek. 37. 2. can these dead bones live? they are not onely miscarrying but barren wombs which

the Lord makes to bear, and be fruitful. Not only when things are under hope but when there is nothing in present appearance or expectation then God can do it. Rom. 4. 24. when it is not onely beyond thy power and ability God can support thee, and strengthen thee, teach and quicken thee when it is beyond not thy appre∣hension, but thy very thought and hope; he hath done so, 〈◊〉〈◊〉 do so, he lives stil, and can do so to thee also.

True my weaknesses are many but thats not al, nor* 1.134 yet the worst, the way wardness and perversness of mine own heart ads the greatest weight unto my misery and wretchedness not onely destitute of any spiritual good, but not willing to be made better, my brow as brass and my neck like an iron and sinew, as the Lord com∣playnes, Isa. 48. 4. My heart harder than the nether milstone Job. 41. 28. If life and Salvation were laid before me and that I might have heaven and grace for taking or entertainment of it, yet I would neither have word, nor Christ nor heaven it self unless I might have my wil in heaven, such is the invincible stiffness and desperate perversness of my spirit; unless I may have what I wil when it comes upon the narrow, God must not have his glory, nor service nor subjection nor allea∣giance nor duty in the least 〈◊〉〈◊〉 discharged. I must burn, for I can neither break nor yield: nor mercies perswade me, nor judgments awe me, I can receive no good, nay I can see no reason why God should do any good to me that would not have it.

Here is the dead lift, and the wonder of al wonders,* 1.135 the overpowring of the soveraignty of a stubborn self∣willy heart, 〈◊〉〈◊〉 the throne where Satan dwells; which 〈◊〉〈◊〉 the doctrine of free-wil to be a doctrine of Devils and that which drives the soul to everlasting discourage∣ment, pretend what such deceivers can to the con∣trary.

But the former doctrine affords support, and that which wil bear up thy heart even in this particular also

thy Salvation depends not upon thine owne wil, for then neither thou nor any flesh should be saved. But God shewes mercy to whom he will shew mercy, Rom. 9. 19. As nothing can deserve his mercy so nothing can resist his good pleasure, when he wil shew it, he wil make thee find it and others see it. James, 1. 18. of his own good wil begot he us by the word of truth; It's not according to the wil of Satan, for then no man should be saved, its not according to the wil of man fallen, for then no man could be saved. But he dis∣penseth the work of his grace according to his own wil And his counsel shal stand, and he will do what he wil. Isai. 46. 11. let the wil of men and Devills oppose it to the utmost of their power. Quiet thou thy heart, I cannot do any thing that might purchas, not yet in truth would I have grace if God would give it, only it is with God to do good to this miserable soul of mine as he wil, who doth what he wil in heaven and in earth, his wil be done and blessed be his holy name for ever and ever: and there stay thy self. It was the expression of a man in heavy perplexity of Conscience finding the cros∣ness of his wil to snarl at the Lords dispensation, his heart sunk within him, with unsupportable horror, that he had 〈◊〉〈◊〉 the sin against the Holy Ghost; and with many prayers and tears he sought to heaven to bring his heart to an under subjection to the good plea∣sure of the Lord, but the Lord left him to his own per∣versness, nothing he could do, could prevail with his own spirit. and proffessed against that cursed cavil of the Arminians, that reproach of the doctrine of Gods free grace which leads to despayr and discouragement, o∣penly acknowledging that if his own salvation depended upon his own wil, he should perish irrecoverably: but that only held his heart in some hope that his happiness was in Gods hand, and that it meerly depended upon the wil of the Lord, to give him a heart to fear and serve him or else his heart would fayl. And it was a savory

speech of a gracious woman that had a great deal of Do with her own heart, when she could not find her heart to come off so willingly to give way as she ought to what her judgment allowed, she besought the Lord to give her such a disposition of heart whether she would or no.

Thou yet replyest, that which ads to the hainousness* 1.136 of my evil is this, these loathsom distempers have not been harboured in mine own breast onely, confined in mine own bosom, which yet had been too much, but they have broken out into the most sierce and professed rebellion and that in the highest degree. I have been a professed opposer of the gospel and the power thereof, an open Rabshekah, a Ringleader and Encourager, to such that would revile and reproach the righteous and good wayes of Gods grace, a jearing Ish∣maelite, of such as with 〈◊〉〈◊〉 of Conscience had care to walk therein, and have resolved and attempted also even with an impudent face and a brazen forehead to outbrave the authority of the truth, and made it mat∣ter of scorn to drop and give in to the most dreadful threatnings, that could be denounced out of the word, I have trampled al the entreaties of the Lord and ten∣der offers of mercy under feet, that when I have called over my course, and viewed my carriage in cold blood I have wondred that the Lord hath not made me a spec∣tacle of his displeasure, before I departed out of the place, that the very earth did not open and swallow me quick as Corah 〈◊〉〈◊〉 and Abiram. So that God cannot be God unless he do avenge himself and pluck the praise of his justice 〈◊〉〈◊〉 the heart blood of such a wretch, nay he should be accessory to the dishonor of his own name if he should shew mercy to such who o∣penly, impudently in a hellish haughtiness of heart have trampled his mercy under their feet.

True flesh and blood could not do it, nay the heart 〈◊〉〈◊〉* 1.137 man cannot think it how this should be, did wee mea∣sure

Gods compassions according to our narrowscantling, but Gods thoughts are not ours nor his wayes ours, so far as the heavens are above the earth, so great is his mer∣cy unto them that fear him. Isai. 55. Psal. 103. 11. infinitely above and beyond our own desires and thoughts, our imaginations and expectations; They are I confess amazing expressions of miraculous compas∣sions of the Lord, yet such they are as he is pleased to manifest to sinful dust and ashes. He can tel how to have the honor of his justice and to save thy soul, thou sinful rebel. Nay he can tel how best to provide most for his own glory, when he pardons most sins: I beseech thee pardon my sins for they are many Psal. 25. 11. He lets the power of darkness proceed to its ful strength, that the power of his exceeding mercy might shew it self in delivering from the nethermost hell. He gives sin advantage that it might do its worst, and raign unto death, that so his grace might raign over sin & death unto eternal life. According to the soveraignty of his wil whereby he subdues al things to himself Eph. 3. last and here thou mayest yet feel firm bottom to bear up thy fainting heart from sinking down into everlasting discouragement.

Thus you see the compass of this encouragement which issues from Gods free grace. But least some proud flesh should arise by this healing preservative if it should heal too fast to keep thee under this encouragement and yet to keep thee from presumption take these Cau∣tions.

It's possible God may do thee good, notwithstanding* 1.138 all indispositions and oppositions. But know 〈◊〉〈◊〉 for certain he never will do it but in his own way. If he save thee he wil humble thee, if he pardon that guilty soul and Conscience of thine, he wil pierce both to the quick; there is not a possibility he should save thy soul 〈◊〉〈◊〉 thy sin also, set it down for an undenyable conclu∣sion I cannot have my stubborn and rebellious heart and

have any hope that ever I shal have either Grace or Mer∣cy. If thou wilt sin that mercy may abound (as the Apostle brings in the sons of Belial, speaking, Rom. 6. 1.) thou mayest have thy sin, but upon these terms thou shalt never have mercy. Either expect that God should take away thy sin, or else never expect he should pre∣vent thy ruin.

When the Lord lets in some light to discover the [ 2] loathsomness of thy corrupt Nature, and begins to grap∣ple with thy Conscience, so that thou stand'st convin∣ced of the vileness of thine own waies, the worth and ex∣cellency of his Grace; when God hath thee upon the Anvil, and under the Hammer to break thee, in the fire to melt thee, 〈◊〉〈◊〉 fear, fear, lest thou should'st make an escape from under the hand of the Lord, and fall back again to the old base course; it's a dreadful suspicion of Gods direful displeasure, lest either the Lord wil cease to do thee any further good; or give thee up to those hellish departures, that thou shouldest make thy self e∣verlastingly uncapable of mercy.

1. It's a sore suspicion that the Lord purposeth to [ 1] leave striving, and to meddle with thee no more, when the Lord suffers thee to wind away from under the po∣wer of the means which formerly thou wert subject to. It's Gods usual manner to make such unexcusable, and never make them good, that they might go self-condem∣ned, and so go to Hell. It's that of the Prophet 〈◊〉〈◊〉 which he makes a Symptom of the out-cast condition of the Jews that they were dross, Jer. 〈◊〉〈◊〉. 30. Reprobate Silver shall men call them, because the Lord hath reje∣cted them: How proves he that? Verse 29. The Bel∣lows are burnt, the Lead is consumed in the fire, the Founder melteth in vain, for the wicked are not pluc∣ked away. To this purpose is that of our Savior, when he had long striven with the rebellious Jews, cloc∣ked to them as a Hen to her Chickens, and would have gathered them under the wing of his saving Providence,

by the preaching of the Gospel and ye nothing would prevayl, they would drive Christ out of their sight, and he smites them with a plague answerable, Math 23. 2 last. ver. ye shal see me no more, until ye shal say blessed is he that comes in the name of the Lord. And this his word hath taken hold upon them unto 〈◊〉〈◊〉 day, the poor forlorn Jewes have not had a sight of Christ this sixteen hundred yeers, scriptures they have, prophecyes, pro∣mises, yea they have the Gospel while they 〈◊〉〈◊〉 the Gospel, for so the Apostle Gal. 3. The Gospel was preached to Abriaham saying in thy seed shal al the Na∣tions of the earth be blessed, they see al this but the vayl is over their eyes, they see no Christ in promises, ordi∣nances and therefore no salvation, leaving secret things to God. So it befals many falshearted Apostates when God hath had them in the fire and they come out too hastily from horror and humiliations, before half melted, Its a great adventure they never come to Christ, but wanse away in a powerless kinde of formality and con∣tent 〈◊〉〈◊〉 with the enjoyment of some out∣ward priviledges and ordinances and names of profession, they have the scriptures and ordinances but never see a Christ, in any of them, nor wil the Lord look upon them, nor once speak to them, when he passeth by, but let them live and perish as heartless, Christless men. Thus our savior dealt with his people in former times when he had sent the spyes into the Land of Canaan, Heb. 3. 18. Numb. 14. 23. and they returned con∣vinced by their own experience of the goodness of the land as flowing with milk and honey, and out of a sloth∣ful cowardice because there were iron Charrets and wal∣led cities, and mighty Giants, they withdrew the duty and Gods charge, and disheartened also the people, the text sayes the Lord sware in his wrath they should not enter into his rest. When God swears, it shewes his purpose is unchangable and his execution wil not be al∣tered. Canaan is a type of the Kingdom of grace and

so of Glory when the Lord let in some evidence of the excellency thereof and the heart cannot but acknowledg it, 〈◊〉〈◊〉 leaves off rather than it wil take the paynes to grapple with those Giant-like corruptions, that iron and 〈◊〉〈◊〉 hardness of heart, why shouldest not thou fear least God should swear thou shalt never enter into his rest, thou shouldest never find the power of the death of Jesus in killing the body of death, so that thou shoul∣dest cease from thine own works, and from the sinful distempers of thy corrupt heart.

Fear again, lest the Lord give thee up to thy old di∣stempers,* 1.139 that thou should'st make thy self everlastingly uncapable of any good, and sin that unpardonable sin against the holy Ghost. When thou goest against those Convictions of thy Conscience, those tasts of approba∣tion which somtimes thy heart took in the good Word and waies of God; for by this back-sliding thou art in the ready way to run upon that rock. This was that which helped Paul the possibility of mercy, 1 Tim. 1. 14. But I obtained mercy, because I did it ignorantly, it was his zeal that he persecuted the Church, i. e. his blind zeal; but should he have done so against the Di∣ctates of his Conscience, and the evidence of Truth in his own heart, he could hardly have seen a way for mer∣cy. So the Apostle to the Hebrews, 6. 8. The Earth that often drinketh in the rain, and yet brings forth thorns and 〈◊〉〈◊〉 is nigh, is nigh unto cursing, whose end is to be burned. The rain is the Word, heard, un∣derstood, embraced, acknowledged, and yet have their malicious venemous conspiracies against the Gospel of God, and Saints of Christ, and that in 〈◊〉〈◊〉 like thorns under the leaves, like bryars under pretence of modera∣tion and humility, can scratch bitterly, it's a heavy sus∣picion their end wil be burning. Take heed thou con∣tent not thy self in thy rebellious condition; for upon this supposition that thou wilt have this, thou puttest thy self out of any possibility of good, goest against Gods

Order, Course, and Covenant, and the whol Work of Redemption, Christ comes to bless his by turning them away from their sins, Acts, 3. last; and therefore when the Lord comes to hale thee out of thy sins, take heed thou dost not go from under Gods strivings, lest he strive with thee no more.

EXHORTATION. We have hence special motives* 1.140 to quicken the desires, and provoke the endeavors of the most carnal minded men in the world, to attend with all the care and diligence they may upon the means of Grace.

But you wil tel us, It is not in our Preparations,* 1.141 Performances, and Improvements, that our Spiritual good depends, there is nothing we can do can procure it, it depends wholly upon the good pleasure of the Lord; Why then should we trouble our selves to endeavor any thing?

I Answer, The Inference is the quite contrary way:* 1.142 All is in God and his good pleasure, attend therefore upon him in his own means, that thou mayest receive al from him. If a man should reason thus: I can do no∣thing for my self, therefore I wil take a course that no man shall do any thing for me; it were not a weakness, but a kind of madness; but rather in common sence a man would be provoked to press his own heart thus; I can do nothing of my self, therefore I must attend upon God in those means which he useth to do for all those he useth to do good unto. So the Disciples to our Savior when he would arm them against his departure, Will ye also go away? John, 6. 68. They answer, Lord, whi∣ther should we go? thou only hast the words of eternal life. Christ only can humble and convert, Christ on∣ly hath peace and pardon, therefore only go to him. We are so wise for our bodies, where one is most like to speed, every man is most willing to go, especially con∣sidering as nothing can purchase his favor, 〈◊〉〈◊〉 nothing can 〈◊〉〈◊〉 the expression of his good pleasure when he wil,

go therefore what ever thy condition is. When thou art at the weakest, here is supply: As he said, Why* 1.143 stand you gazing, fainting, and famishing? get ye into Egypt for Corn, that we may live, and not die: though thou livest in the height of the perversness of thy heart, in the out-rage of thy rebellion, though thou carriest a scornful contemptuous spirit with thee, yet go; who knows when is Gods time, what he may do? bring your own souls, your rebellious Servants, and disobedient Children, fall down at the foot of Christ in his Ordi∣nances, and say, Here are a company of Hellish, Trai∣trous hearts, which bring proud, stubborn, scornful, re∣bellious distempers, like so many bloody weapons, even to wound thy good Majesty withal; Oh pluck these weapons out of our hands, these treasons out of our hearts, that would pluck us to thee, and so to destructi∣on. As we cannot deserve any thing, so our wretched∣ness cannot hinder thy Work.

And because thou knowest not the season of mercy, [ 1] take al seasons, thou knowest not what time God may or wil work; because it is in his own pleasure, therefore attend upon him at al times, 2. Tim. 2. 25. Proving if at any time God will give thee Repentance.

Attend upon him in all Ordinances; because it is in [ 2] his pleasure to breath in which he wil, and to bless which he wil for thy Spiritual Comfort. Sow thy Seed in the morning, and in the evening, because thou knowest not which may prosper, this or that, Eccles. 11. 6. Thou knowest not whether Prayer, or Meditation, or Reading wil prosper, and which of these, or any other Ordinance God wil bless for the saving good of thy soul.

When thou findest the Lord stirring, moving, ena∣bling, [ 3] and working in thee, move thou, and work thou also: As the Marriner when he finds the gale coming a∣ny way, he tacks about 〈◊〉〈◊〉 way to take the advantage. God was tampering with the heart of Agrippa, it was at a ha, now a ha, Thou hast almost perswaded me to be∣come

a Christian, saies he to Paul, Acts, 26. 28. Ah what a pity was it he should fal back again.

It's matter os wonderment able to swallow up the:* 1.144 heart of a sinner with the everlasting admiration of this 〈◊〉〈◊〉, unmatchable kindness of the Lord. Micah, 7. 18. Who is a God like unto thee, that pardo∣nest iniquity, and passest by the transgression of the remnant of his Heritage: He retaineth not his anger for ever, because he 〈◊〉〈◊〉 in mercy; he will turn again, he will have compassion upon us; he will subdue our iniquities, and thou wilt cast all their sins into the depths of the Sea. You that have tasted how good the Lord is, and found this Truth made good in your own hearts by your own experience; as Paul was wont to recount his course, I was a persecuter, blasphemous and,* 1.145 injurious, but I obtained mercy. I doubt not but ma∣ny of you may say, if ever there was a Fiend in Hell, or a Rebel upon Earth, I was one; an opposer of the Go∣spel, a despiser of the means of Grace, a hater of the holy waies of the Lord, and his servants that walk therein: yet then God did me good, when I desired and 〈◊〉〈◊〉 my own hurt. Get ye homeye blessed Saints, and in the secret of your Closets cal Heaven and Earth together, and leave these compassions upon Re∣cord. Say, the time was this carnal mind of mine plot∣ted my wretched 〈◊〉〈◊〉, and mine own ruin, but then the Lord prevented both; I opposed 〈◊〉〈◊〉 en∣treaties, and he yet pursued me, and would take no 〈◊〉〈◊〉; he called after me, wept over me, Turn ye, turn* 1.146 ye, why will you die? I provoked him, he pitied me; I resisted him, he imbraced me; I said I would have none of him nor his Grace, he said he would have no de∣nial; I resolved to walk on in the frowardness of mine own 〈◊〉〈◊〉, and to perish in the despight of al means, and he would and did shew me mercy in the despight of the pride and rebellion of this heart, or else I had never

seen this day, nor never had hope to see his face in glo∣ry. Be astonished and confounded at this, O ye Devils, and come down ye blessed Angels from Heaven, and magnifie this mercy. Leave this in your last will and testament to your little ones, O ye Fathers; leave this as a pattern of compassions to all ensuing Ages, that they may love this God, and fear this God, &c.

They were pierced in their hearts.

The persons have been considered in those respects which were material and suitable to the aim of the Text: We are now come to enquire of the Work it self, that is termed here piercing. 2. The place or subject in which this was, it was in their hearts. Pierced] The word in the Original is a compound, and implies more than bare pricking; nor have we any English word fit to express it. A shivering and pulling all asunder;* 1.147 for it is so to prick as to pierce and enter, dig on every side, to pierce not overly, but quite through the soul, as some of the Antients render it. It's found only in this place in the new Testament, though the Seventy, Interpreters used it often in the Old, in the 〈◊〉〈◊〉 of several words in several places, according to the in∣tendment thereof. But that is remarkable, that the He∣brew Root which they somtimes expressed by the word in this place, it signifies such a kind of piercing as when the body of a travelling woman is wounded with the sorrow of Child-birth, when the Child is severed from the Womb, and brought into the world. And it usually implies as here, a work of sound sorrow laid upon the soul, whereby sin and the soul come to be parted each from other. And this resemblance and similitude be∣tween this Spiritual Sorrow and piercing; stands in three Particulars.

• 1. Piercing and digging, is ever grievous and tedious to the part that feels it.
• 2. There is a loosning and parting of those things which were united and closed before, there is dissolutio continui, as the Physitian speaks; the parts that were firm and continued, become now to be parted and sever∣ed more or less one from another.
• 3. By this severing and sundring the parts, there is a way and a passage made, that corruption, or any other humor which was in the part may be drawn out. So in sound sorrow, there be three things answerably.

The soul comes to be wounded and pained extreamly [ 1] with the pressure of corruption, stung with those di∣stempers which stab and torment the heart.

Hence the cursed union betwixt sin and the soul [ 2] comes to be loosened, when the sinner cannot find that sweetness in his lusts which have suited with him so ex∣ceedingly in former times. When this sweetness like the soder by which the heart and corruption lay couched so neer, and so incorporate as it were, that they became one continued thing, is as I may say, by this prevailing sorrow, melted and removed; the knot and combination between our hearts and our lusts, come to be broken.

Hence there is way made for the letting out of those [ 3] corruptions unto which the soul was endeared former∣ly, and the sinner brought from under the supream and soveraign commanding power of his distempers. Thus the Church converted in Hos. 2. 8. when they had sought their Lovers, and could not find them, followed them, and could not overtake them, they begin to take up other thoughts, I will go to my first Husband, for it was better with me then, than now.

Heart.] It properly signifies that chief part in a mans Body, wherein the Fountain of the Vital Spirits lies; that which lives first (as they say) and dies last; that's the Natural signification. But here it's Spiritually understood, and it's put for the Will and

Affections, which have their proper place of abode there, and express their special Operations in a princi∣pal manner, according as Objects are presented, and oc∣casion offered: And thus it's taken in this place (not to trouble you with other variety of apprehensions) thus you shal find it frequently in the Scripture; The heart shal fear, Deut. 28. 67. Joy of heart, Isa. 65. 14. Sorrow of heart, Levit. 26. 16. &c. And out of the heart comes murders and adulteries, Matth. 15. 19. All which car∣ry undeniably the work of the Will and Affections, ac∣cording as they put forth several Operations as they meet with several Objects. So that this was not a slight and overly ripling of the skin, but a piercing to the quick, reached unto the very heart-root, that which cut asunder the Soveraignty of the choyce of the Will, and made that stand back, and go off from those loath∣som corruptions, which were as neer as the soul to the soul; and they were all pricked as one man in the one and the same manner in the heart; they were al woun∣ded, as though there had been but one heart in them all. Hence we shal propound divers Points, and pursue that which is the main.

Sins unrepented of, and continued in, make* 1.148 way for piercing and perplexing terrors.

I say, unrepented, and continued in, make way for terror. They do not alwaies immediately let in Gall and Wormwood into the Soul, presently after the a∣cting of them; plagues are then in preparation, and on∣ly those over-bearing and dreadful Judgments which the Lord is devising against the ungodly, are then in the birth, and the Lord will not bring them forth until they be come to their full growth, as the fittest time for the execution of his vengeance. It fares with sinners, as it doth somtimes, and for the most part with Malefactors;

they make an escape from the hand of Justice, and they please themselves in the practice of their wickedness, and contenting their own lusts, until their destruction surprize them so, as they cannot avoid it, nor bear it. Had you but seen these scorners and despisers of our Sa∣vior formerly, when they run riot in their out-rage and opposition, carried all before them, as if they had the world at will, Away with him, away with him; not Christ, but Barrabbas. You would have conceived, nay, if thou had'st asked themselves, they would have concluded, they had been beyond all gun-shot, terrors and perplexities could not have touched, much less sei∣zed upon them. Yet see them here, and see how their condition is altered; they who scorned the Apostles, now come trembling to them; they who cared not what they did before, now are at their wits ends which way to turn themselves; and it's certain, the fire was then ma∣king, which now scorched; the sins were then commit∣ted, which now sunk their hearts with unsupportable horrors. There be pleasures of sin, but they are but* 1.149 for seasons, Heb. 11. 25. and those are but the Seed times of Sorrows and Judgments. Joy is sown for the Righteous, and somtimes in deep sorrows; the longer it is growing and ripening, the larger is the Harvest of Comforts. So troubles and horrors, hellish and heart∣breaking amazements, are sown for the wicked, and that in their greatest delights; and the longer these are in growing and ripening, their Harvest of Horrors of Con∣science will be out of measure dreadful. As the Pro∣phet to those who carried al before them in their sinful contrivement, Jer. 5. last, The Prophets prophesie falsly, the Priests bear Rule by their means, and the People love to have it so; all wel met: But what will you do in the end thereof? They might have answered, We do what we list: Yes, for the while; but what wil be the end? So Job, 20. 12, 13, 14. Though wickedness be sweet in his mouth, and though he hide it under his

tongue, though he spare it and forsake it not, yet his meat is turned in his bowels it's the gal of aspes within him. Revel. 18. 7. how much she hath glorifyed her self and lived deliciously so much torment and sorrow give her. James, 1. 12. When lust hath conceived it brings forth death; when lust is conceiving then terror is hatching.

The reason is in a word. The heart comes to be more* 1.150 estranged from God the God of peace and comfort, and therefore terror and astonishment is now in the mint and preparation for them. The heart grows more hard as it growes more secure in the continuance of evil, so more unfit and uncapable either of mercy offered, or of the benefit and saving good of any means that are pro∣vided by the Lord. And therefore the 〈◊〉〈◊〉 is more dreadful when it comes 〈◊〉〈◊〉 to be discovered, and the plagues more unsufferable when they come indeed to be executed upon them or threatned against them A rankling sore is hardly cured, and with much heart smart when it is. Surfeit of long continuance is reco∣vered with much difficulty 1 Sam 12. 19. that which they would not acknowledg and reform before is now most dreadful, pray for us to the Lord that we dye not for we have added to al our sins this evil of as king a King. Gen. 42. 21. The 〈◊〉〈◊〉 of Joseph when their cru∣el dealing came but into their remembrance how did it cut their hearts? wee are verily guilty concerning our Brother, his blood is required at our hands.

Learn we therefore not to judge the condition of a sin∣ner,* 1.151 or the content of a sinful course, according to the present delights which they seem to take or the pleasing sweetness they pretend they sind, in the wayes of wicked∣ness. With which they are so far deceived and their carnal and deluded hearts are so far taken aside and ravished as it were, that they think it, nay conclude it, there is neither heaven nor happiness to be compared thereunto and such a suddain glitter dazles the eyes ma∣ny times

times of the Lords dear ones, when they looke upon the painted appearance of things, as at the present push they come presented and beautified with the trappings of pleasure and profit & ease, and honourable hearts con∣tents Psal. 73. 2. This made Asaphs foot almost slip and turne aside from the righteous and good wayes of Gods grace, while he was deceived with the present pomp of the proceedings of the wicked men. Yea he professed that not only he stumbled but many were wholy taken aside with this delusion, Psal. 73. 10. Many come hither i. e. side with the society of the wicked because ful cups of water are administred to them and a confluence of outward and present comsorts are cast in upon them. The cure he himself found when he went into the Sanctuary and also prescribes it unto others; namely when he beheld the end of those men, vers. 17. and those their wayes what wil be the end of cozening and reproching, lying and dissembling, that is the way to judg aright of sinful proceedings, and the certain way not to be deceived by them. Look not upon the rich man as he fares deliciously every day, but look at him as he is frying and scorching in flames and herein crying Oh Father Abraham, let Lazarus dip* 1.152 but the tip of his finger to cool my scorching tongue, when he obtaynes not a drop of water, whereas poor Lazarus is at a feast in Abrahams bosom. Look not at Judas as plotting with the scribes and pharisees and pro∣spering in his purpose, as pleasing himself in his project and pocketting his thirty pieces. This is but for a season but stay a while, and turn aside a little, and see how he is forced to vomit out his morsel, and in hellish horror to roar out his wretchedness, I have sinned in be∣traying* 1.153 innocent blood. and follow yet further and see his end, he ends his dayes and his comforts together, his covetousness continued in so long before, prepared a halter for his ruin. Look not upon Corab Dathan and Abiram, when they ruffle it out in the pride of their

hearts, and out-brave Moses, and the authority of his place, ye take too much upon you, ye sons of 〈◊〉〈◊〉* 1.154 but see the Earth open and swallow him and his com∣pany of rebells and al the people flying and crying least we perish also.

It is one (and not the least) part of the power of the re∣demption of our Saviour that he gave himself for us, that he might deliver us from this present evil world. Gal. 1. 4. not because world only, or evil alone, but from the presentness of it, to deliver and free our hearts & ap∣prehensions, from the two much attending and false conceiveings of those present appearances of these false lying vanities; we cannot judg amiss if we look at the end of Godly men, and a Godly life, not at the present inconveniences that are light and momentary which do attend them. Psal. 37. 37. Consider the upright and mark, the end of that man is peace. Perplexed he may be but his end is, he wil be pardoned, ful of doubts and distractions but his end is to be settled and quieted for ever, you have heard of the patience of Job, and of the end that the Lord made with him, judg that wel, and you wil not miss to judg aright, James. 5. 11. see what end sin and a sinful course make and then you wil not pass sentence amiss.

It wil be our greatest comfort and should be our grea∣test* 1.155 care to rise presently from our fals and recover our souls without delay, from such failings with which we are many times overtaken. our first care should be not to sin, our next care, not to continue in it if we be surpri∣sed therewith. A green wound is easily and successe∣fully cured in an ordinarie course, when your old ran∣kled sores hardly admit of any recovery. When the member is sprayned or out of joynt, to delay or neglect to set it, and that with most speed, its likely never to grow strong, 〈◊〉〈◊〉 almost impossible it should be made streight, deal so with thy heart in the work of seasonable and sound repentance, for there is the like danger. bet∣ter

we judg our sin, than that we should be judged yea condemned for them, better we begin with speed to see our evills, and lye in the way to seek for mercy, than that our careless security should make way and prepa∣ration to hasten piercing and overbearing plagues. It were to be wished we should never be taken aside or pluc∣ked away with false fears, to speak hastly and by unbe∣liof basely to deny the Lord Jesus, and his righteous∣ness, but if we have fayled and that shamefully as Peter, go out immediately, and weep with him bitterly for our base departures. Math. 26. last the Lord bears not a fearless continuance in any distemper, if David bed it securely in base lusts, the Lord wil break his bones for it. David therefore takes himself here, no sooner sees God withdrawing, but he seeks him with instancy and importunity, Psal. 30. 7. 8. 9. 10.

It's a word of TERROR and astonishment to such who* 1.156 adventure to continue in their sinful distempers, be∣cause they never found so much as a touch of any 〈◊〉〈◊〉 in their souls for any of those distempers, they have continued in. know such must assuredly, that sin is of the same poysonful nature as ever, and the word as true, and God as just as ever; and therefore their sins they have continued in have al this while made way for over∣bearing perplexities, which they wil certainly bring upon your souls; the less you have felt therefore the more you may expect, and without doubt you shal find and receive. There is wrath to come; tribulation and wrath and anguish wil be and must be upon the* 1.157 soul of every man that sins; if you had none as yet, there is the more behind; when those noysom abomina∣tions that have so long nestled in thy bosom, and there lyes as it were in ambush, wil march in upon thee like armed men, and sink your 〈◊〉〈◊〉 in everlasting discou∣ragements; cozen not therefore your selves with the present content you seem to find in your corruptions that you can trample upon Christ his ordinances and

Servants, go away with it, without any trouble or controul. See these poor creatures and consider their condition what it was and now is, they stuck not to profess open rebellion against our Savior, Away with him, crucify him, and they carried al before them, with a high hand and so continued, from the Passover to Pente∣cost many weeks together, the poyson of their sins that pleased their spirits so much in the practice of them now beginns to work trembling and astonishing confusion unto their souls the pleasure of sin is but for a season, and when that is gone look for the like gall and worme∣wood. As it is in the body while the impostume and gross humors are gathering, the party finds no matter of grief, until at last when it comes to a ful growth and breaks suddenly, and proves present death that cannot be prevented, and then al the filth and impostumate matter issues out of the ears and mouth and each man can see it, when no man can help it. It is so with a can∣ckered Conscience and a côrrupt heart who hath hugged and harbored his distempers with pleasure and content & so continued. Until the Lord break open the 〈◊〉〈◊〉 and then those hideous abominations let in the dreadful terrors of the Almighty, which overwhelm the soul of a sinner with unsupportable horrors; the Apostle thus concludes it 〈◊〉〈◊〉. Gal. 6. 7. 8. be not de∣ceived, God is not mocked, as ye sow, so you must reap, if you sow to the flesh, of the flesh you shal reap corruption it may be your ruin is growing but not ripe, the harvest of horror is not yet come, but be not deceived God is not mocked you shal reap and your crop wil be confusi∣on and perdition, the Lord himself hath so revealed it.

Deuter. 32. 35. in due time their foot shal slide. Stay but the time, yea he determines it fully as that which he wil not fayl to accomplish, Deutr. 29. 20. 21. 〈◊〉〈◊〉 men bless themselves, and bear up their heads bravely against al the peal of plagues that were rung in their ears, the Lord resolves upon it, his anger

shal smoak against that man to cut him off from the land of the living &c.

Pierced.

As their sins made way for this terror, so the word set it on. hence,

The truth is terrible to a guilty Conscience* 1.158 when it prevailingly takes place there.

It's a hammer that breaks, a fire that scorcheth, an axe sharp and keen that cutts and wounds the soul of a wick∣ed, unrepentant sinner. Acts. 7. 54. When they heard these things they were cut to the heart.

Because it is a witness to accuse, a judg to condemn,* 1.159 an executioner to torment such poor creatures, as I might make al these good in particulars, it's sayd Rev. 11. 10. That when the two wittnesses were slayn, the inhabitants of the earth, solaced themselves and sent gifts one to another, because those that tormented them that dwelt upon the earth were taken away.

Matter of trial, those who are careful hearers may* 1.160 without fayl discover their condition, by the word that is dispensed. Art thou sick of the saving dispensations of the holy and righteous wil and law of God, thou sits and shakest under it as that which passeth the doom and sentence upon thee, which thou art not able to endure nor avoyd, do not cozen thy self with any vain con∣ceivings of thy estate, or please and delude thy heart with the mistaken apprehensions and approbations of other men, it's certain thy heart is naught and conditi∣on also. If thou best sick of the truth, 〈◊〉〈◊〉 not side with it, nor receive approbation from it, when it comes in the strength and terror of it. As we say of men that

are sick at Sea, the cause is not in the tempest but in the stomack, because there be corrupt and noysom humors there, it's those that raise stir and trouble in the stomack and not the 〈◊〉〈◊〉, when the stomach is pur∣ged and clear, the passenger can sleep in the most tem∣pestuous* 1.161 Seas, So it is where the heart is truly emptied and the Consoience purged from dead works, the shar∣pest truths would find most welcom and entertain∣ment.

But doth not the truth carry terror with it and that* 1.162 even the best tremble at it?

It's true they do so but with a double difference.

The word though it ever speaks against the corrupti∣ons* 1.163 of those that are sincere hearted, yet it ever 〈◊〉〈◊〉 sentence on their 〈◊〉〈◊〉 both for the acceptation of their persons and the happiness of that condition they are in through grace, and if it appear other to them, it is be∣cause their judgments are darkned through temptations, misguided through some 〈◊〉〈◊〉 〈◊〉〈◊〉 Micah. 7 Are not my words good to them that walk uprightly. Isai. 3. 10. Say to the 〈◊〉〈◊〉 〈◊〉〈◊〉 shal go wel with them. The Lord and his word sayes no 〈◊〉〈◊〉 〈◊〉〈◊〉 man ought to say any other, there is no condemnation to them that are in Christ. Rom. 8. 1. but it's other∣wise with the wicked. The word not 〈◊〉〈◊〉 condemns their sins but their persons also. Because they are one with their sins and incorporate into them, and carryed with the power of them. Isai. 3. 12. Say to the wic∣ked, wo unto them, for the reward of their evil works 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to them.

The Saints of God ever find 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 [ 2] and most keen threatnings, and their hearts tremble at them because the 〈◊〉〈◊〉 of God is there, 〈◊〉〈◊〉 submit to them & close with God in them, they take them as 〈◊〉〈◊〉 to cure the 〈◊〉〈◊〉 in them, not 〈◊〉〈◊〉 kil them, and therefore take 〈◊〉〈◊〉 in them, and they wil stil say; the word of the Lord is Good, and hence

are desirous to hear al, to know the worst, and the whol mind of God so Ely. 1 Sam. 3. 17. hide nothing from me, that which wounds most deep and works most kindly he welcomes it with a glad heart, because he knowes his welfare is there. Whereas a fals 〈◊〉〈◊〉 flyes from the terror of the truth, Math. 19. 22. He went a way sorrowful, they say to the seers see not, and to the pro∣phets, prophecy not right things but smooth things. Isai. 30. 10. He is loath to hear what his heart doth not like, and willing to put by the power and darken the evidence of the truth, that appears dreadful to him by reason of his sins.

Cme we now to the main Observation, wherein the pith of this spiritual truth consists and thats in two things.

• 1. Gross and scandalous sinners God usually exerciseth with heavy breakings of heart before he bring them effectually to him∣self.
• 2. Sorrow for sin when it's rightly set on, pierceth the heart of the sinner through, that is rightly affected therewith.

To the First.

Gross and scandalous sinners God usually exer∣ciseth* 1.164 with heavy breakings of heart before he bring them effectually to himself.

These desperate wretches who had embrewed their hands in the blood of the Lord Jesus, and now in an im∣pudent manner set themselves, to out-brave the servants

of Christ, and his Word and Ordinances also: the Lord he handles them roughly, suitable to their rebellious carriages towards him; they had pierced the Body of our Savior, and exercised his soul with unsupportable sorrows; he pierced their hearts, they openly and im∣pudently professed their cruel and accursed rage, not him, but 〈◊〉〈◊〉; Cruc. fie him, crucifie him. He forceth them to proclaim the loathsomness of this their way, in the view of the world: they before the multi∣tude, scorned the Apostles; he forceth them now in the face of the people, to reverence and ackn̄owledg them as the dear Servants of God. The Lord knows how to deal with men, answerable to their sinful dealings with him, and the 〈◊〉〈◊〉 of their hearts, and doth thus with scandalous ones, and not only those whose lewd∣ness and wickedness lies open to the view of the world, but with such also who are many times more retired, and carry it more cunningly and closely from the eyes of men, if yet their evils be gross, in which they live and lie; as such which oppose the light of Reason, the Di∣ctates of Conscience, the remainder of those common Principles which are left in the corrupt Nature of men; as murder, theft, forgeries, adulteries, though molewarp∣like they carry it never so secretly, dig deep to hide their counsel, and contrivement from God and man, yet com∣monly God breaks open their Conscience, breaks in with dreadful terror upon such, plucks those sweet mor∣sels out of their maws, and constrains them to vomit out those bosom abominations by open confession after one manner or other, to some one or many. I say, it's Gods usual manner so to deal, with such, which implies he may deal so with others, but usually so with these.

Not that he may not, nay somtimes deals not so with others, whom by the strokes of his restraining Grace, he hath preserved and kept untainted from such loathsom abominations, and refined by a civil and comely fashion and carriage.

If either he purpose to use them as choyce Instruments in his 〈◊〉〈◊〉, and improve them in some special Service to set 〈◊〉〈◊〉 and promote his own praise, as men use to season their Timber more than ordinary, if they intend to use it in some more than ordinary Service; and when they mind to raise the building marvelous high, they commonly, according to a course of prudence, lay the Foundation exceeding low.

Or if the Lord intends to manifest himself to the soul [ 2] of a sinner with some ravishing sweetness, with enlar∣ged and amazed communications of the assurance of his Love, Joyes unspeakable and glorious: It's ordinary with the Lord to abase the heart exceedingly under the dreadful apprehensions of it's own vileness, that it may be the more fitted to receive such special comforts, not to surfet with them by security and pride: Great Revela∣lations have great Humiliations go before them; the Eb is very low before the Tyde come with greatest strength and height; otherwise the soul would never be able to bear such over-bearing expressions of Gods Love, and communications of himself, but would certainly abuse them. If the Keel of the Boat were little and narrow, a large Sail would over-turn it, not convey it to the Ha∣ven. Great Assurances and glorious Joyes, are too great a Sail for a heart that is not widened with enlarged con∣tritions* 1.165 and humiliations. God would make Job a pattern of Patience, to all posterities, therefore he ex∣erciseth* 1.166 him with all extremities in all kind of sharp and piercing sorrows, and heavy desertions.* 1.167

The Lord shakes the heart of Isaiah in the sence of his own unworthiness, Wo is me (saies he) I am undone, I am a man of polluted lips; before he would reveal* 1.168 unto him those hid Prophesies concerning the Dispen∣sation of his displeasure amongst the Nations, and those mysterious depths of the glad tidings of the Gospel, which were kept secret from the beginning of the world.* 1.169 Paul is buffeted with fierce assaults by the splinter in the

flesh, that he might not be too much lifted up by Revela∣tions, that he might know he was not yet in the third Heavens, but in the mid'st of a burry of distempers, and a Hell of Devils. These are but some exempt cases, and that in some persons for some special ends. But with gross and scandalous persons it's Gods usual way so to deal, not that he is tyed, or hath tied himself to this manner of dealing upon necessity, but that he hath ex∣pressed it to be his good pleasure so to dispense himself to such notorious rebels, as that way which best suits the Counsel of his own wil, and the attaining his own end, his glory, and their best good; and if ever he make an exemption for causes best known to his own blessed Ma∣jesty in bringing such unto himself that he deals tenderly with them at the first, it wil hardly ever be found, but they tast most 〈◊〉〈◊〉 〈◊〉〈◊〉 afterwards, when happi∣ly they least 〈◊〉〈◊〉 them, and yet are made better a∣ble to bear them. When the Delivery hath been spee∣dy, the after-throws have been many and hazardful ma∣ny times: If such men get somwhat an easie bargain at first, there be hard penny-worths, heavy after-claps they meet withal beyond their expectation, and it commonly never fails. The Rule is general the Prophet delivers touching Gods Dispensation, and I know not but it may hold here, Psal. 18. 27. With the froward thou wilt deal frowardly, the place is hard for the apprehension of it in the fair and full sence of it. The words that go before will give in some light; With the bountiful thou wilt shew thy self bountiful; with the perfect thou wilt be perfect; with the pure, thou wilt shew thy self pure; and with 〈◊〉〈◊〉 perverse or froward, thou 〈◊〉〈◊〉 shew thy self froward; thou wilt make thy self deal frowardly. To speak to the pinch of the Point but in two words. I conceive 〈◊〉〈◊〉 to be the meaning 〈◊〉〈◊〉 the place, and the mind of God in it. He that walks with God in the ex∣ercise of the Rule in a 〈◊〉〈◊〉 manner, God 〈◊〉〈◊〉 meet with him in it, and give him the 〈◊〉〈◊〉 and comfort that

follows and flows from it: he that conscienciously keeps the Rule, shal be more fitted for to keep it, and to share in the blessing and 〈◊〉〈◊〉 of it: he that deals bounti∣fully in vertue of the Rule, he shal be more apt to that Duty, and shal find bountiful dealings from the hands of others, God and men: he that is upright, tho∣rough, and simple in Spirit and practice, he shal be more exact every way, and find peace and praise as the fruit of that: he that is pure, that is, not only contents himself to be simple and sincere hearted in his whol course, but is dayly purging himself, and clensing his own heart, 〈◊〉〈◊〉 severing himself from such taints and re∣mainders of distempers that appear, and 〈◊〉〈◊〉 to cleer up the Rule in the beauty and excellency thereof to himself, that he may see more of it, submit more freely and fully to it; the Lord will make himself pure to him. So the word. God wil let in pure instructions, that no darkness or dimness may stumble him, or cause him to mistake; pure evidence of pardon, and acceptance, no guilt may unsettle him; pure comforts and peace that no doubts or fears may discourage him; pure holiness and power of 〈◊〉〈◊〉, that no strength of corrup∣tion may blur the Image of God in him, or darken the Evidence of the Work of Grace received. But 〈◊〉〈◊〉 a man will be froward, crook the Rule, go cross to the Com∣mand, and wil walk in the vanity of his own 〈◊〉〈◊〉, and stubbornness of his own Spirit, oppose the power of the Truth, not willing to look upon, or abide to hear of the purity of it. God will shew himself froward towards such a one, he wil 〈◊〉〈◊〉 you, and cross you in your whol course, and in al your comforts; you crook and wind a∣way from the Rule to content your sins, God by his Righteous Law, by vertue of the provoking power ther∣of, wil deliver you up to the power of your sins, and to al the terros, and plagues, and expressions of his 〈◊〉〈◊〉, that attend thereupon: and in the daies of thy di∣stress, when nothing wil help thee but the holy Word of

God, God wil then deal with you, and follow you with the 〈◊〉〈◊〉 of your own 〈◊〉〈◊〉, thou would'st not see the holiness and purity of Gods Precepts, thou 〈◊〉〈◊〉 have a mind not able to attend, or receive, or remember any thing that may be for thy direction, support, or comfort, but only live upon thine own guilt, and the terrors that attend thereupon, and the perversness of thine own heart wil be thine own plague: In your fro∣ward pangs you flinch and fling, care not what you say or do; God can be as 〈◊〉〈◊〉 as you, nor hear prayers, nor regard your complaints, nor pity your necessities, but pursue you with his plagues, let fly on every hand the fierceness of his displeasure; God can and wil ham∣per thee if thou had'st a heart as sierce as a 〈◊〉〈◊〉 of Hell, make thee weary of thy part, be as perverse as thou wilt or canst be. And therefore the word in the place is marvelous pregnant, it signifies to contend with ano∣ther, as one that wrastles wil do, wreath and 〈◊〉〈◊〉, and turn his body every way, that he may meet with his ad∣versary with whom he is to grapple. So the Lord will meet with thee at every turn; the greater thy oppositi∣on hath been against him, the greater expression of his displeasure shalt thou be sure to 〈◊〉〈◊〉, and that in the most dreadful manner. The sins of Manasseh were high handed, and hellish abominations, mighty provo∣cations, out of measure sinful. 2 Chron. 33. 11. There∣fore God abased him mightily, fettered, and 〈◊〉〈◊〉, and humbled him mightily, and made him cry mightily before he could 〈◊〉〈◊〉 audience and acceptance with him: the cruel and harsh carriage of the Jaylor, Acts, 16. ex∣ceeded his Commission, and so the bounds of common Humanity, to deal worse with the distressed than either their Fact deserved, or the Law permitted, or Autho∣rity allowed him in that behalf, a 〈◊〉〈◊〉 transported with deadly indignation against the waies of God and his People, and as it appears by the circumstances of the story, a man that pleased 〈◊〉〈◊〉 in such unreasonable

practices; the Lord therefore handles him answerably to the harshness of his spirit, makes the Earth quake and the Prison totter, the bolts break, and the door fly o∣pen, and at last his heart begins to shake and die within him, notwithstanding the fierceness of his Spirit. So Paul, Acts, 9. he comes trembling to crave the Counsel of those whose presence formerly he loathed.

There is a Three-fold Ground; from whence the Reasons of this Point may be fetched; which will Evidence, That this manner of proceeding best suits with the insinite Wisdom of God, look we at God, at others, at the sinner himself, with whom the Lord is now trading.

The Holiness of Gods Nature, and exactness of his* 1.170 Truth, not only commends, but even seems with some kind of comely necessity, to call for such a manner of Dispensation. The Lord stiles himself, the holy One of Israel, a God of purer eyes than can endure to behold iniquity, not able to pass by sin in the least appearance of it; and therefore leaves so strict a charge, beware lest there be an evil thought in thy heart, and abstain from all appearance of evil, 1 Thes. 5. When the Lord is to convince the sinner of sin, to express his mind and displeasure against him, because of those his evils, so scandalous and detestable to al that have but the least spark of saving knowledg and Grace; yea loathsom to the very light of Conscience in corrupt Nature. Should the Lord casily and overly 〈◊〉〈◊〉 them by, with some smal 〈◊〉〈◊〉 of some little dislike, it could not but impeach his Purity, and make himself accessary to the dishonor of his own Holiness. When Eli proceeded not with that zeal against 〈◊〉〈◊〉 evil of his Sons, as the 〈◊〉〈◊〉 thereof might justly have provoke 〈◊〉〈◊〉 him unto, but after a slight manner manifested a heart-less dislike of it; the Lord 〈◊〉〈◊〉, 1 Sam. 2. 39. That he ho∣nored

his sons before him, rather respected their carnal content, that they might not be so 〈◊〉〈◊〉 ashamed, and justly 〈◊〉〈◊〉 as they did deserve than the honor of his name and the excellency of his ordinances and worship, that they might be preserved in that purity and attended with that awfulness and holiness of heart as was meet. Now that which God abhors and punisheth so severely in another, its not possible that the least appearance of any so great an evil should be justly charged upon the holy one of Israel, for he should deny himself to be God if he should deny the exactness of his own infinite holi∣ness, and he should not be just, should he not manifest the glory of his holiness, according to the excellency and 〈◊〉〈◊〉 thereof. True it is that out 〈◊〉〈◊〉 meer grace and mercy the Lord Christ brings the soul of a sinner from his sin, but the same mercy that would save the sinner, cannot but destroy the sin and express its de∣testation 〈◊〉〈◊〉 it, otherwise may 〈◊〉〈◊〉 say, and the rebellious sinner think, that either the word re∣quires more than it needs and the Saints do more than they ought, or else the Lord is not holy as men imagin, when the 〈◊〉〈◊〉 〈◊〉〈◊〉 so great detestation against so gross and scandalous evil which the Lord looks at with so little dislike.

In regard of others, the sharpness of this dispensation of* 1.171 the Lord against such scandalous and notorious offen∣ders, seems to be very necessarie, Least the hearts of the wicked should be encouraged and their hands streng∣thened to adventure to commit, and careless 〈◊〉〈◊〉 reforme the greatest evils when they shal observe some of their crew and company, who were as bad or worle than them∣selves, yet 〈◊〉〈◊〉 acceptance and forgiveness at the hands 〈◊〉〈◊〉 the Lord upon such easy terms and with so little trou∣ble, It's that of 〈◊〉〈◊〉 wise man Eccles. 8. 11. When 〈◊〉〈◊〉 〈◊〉〈◊〉 a Malefactor is but delayed, it's in the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 sons of men to take encouragement to 〈◊〉〈◊〉 evil, If the delay of the punishment which is

not long, do so encourage them when that is but little and slight, how wil that imbolden in a fearless kind of impudency to proceed to any out-rage, when they can promise themselves pardon upon the same terms which others have found before them, in the like case and con∣dition with themselves? Therefore the Lord in his in∣finite wisdom, doth so temper the sweetness of his mer∣cy, and the severity of his wrath, in the recovery of a lost and forlorn wretch; riches of mercy to the soul to save that, rigor of severity against the loathsomness of sin to destroy that; so that none should be discouraged to seek for pardon of the greatest wickedness, and yet none encouraged to continue the shortest time in the least sin, since Gods displeasure is so dreadful against al. It was the course that the Lord prescribes to his Vice-gerents here on Earth in their proceedings against sin, that it should be such, that all Israel may hear and fear, and do no more so, Deut. 17. 13. he wil not be wanting to do that against sin which he would have to be done by o∣thers, he wil hamper al such Rebels, that the rest of the company shal have little cause to bless themselves in any of their sinful waies.

In regard of the sinner himself, it's safest for him that* 1.172 he may be throughly recovered from his corruption for the present, and preserved against it for the time to come. Recovered for the present, he needs heavy blows, or else he is like never to have any good by them. As with Trees that are rooted deep, and of long time & continu∣ance, ordinary winds have setled them, it must be a Her∣ricano that must pluck & tear them up from their roots. So when the sinner is rooted in 〈◊〉〈◊〉 wretched distem∣pers: the wood that is knotty, there must be sharper wed∣ges, & the heaviest beetle, and the hardest blows to break it: So it is with the hard, and stupid, and knotty heart of a scandalous sinner. As with the stomach filled with stiff and noysom humors, easie Physick, and gentle Re∣ceipts may happily stir the humors, but it must be strong

Ingredients, and a great quantity that must remove it. So with a corrupt heart.

This is a means also to preserve him from it after∣ward; if once he have throughly smarted for his sin, he will fear to meddle with it; 〈◊〉〈◊〉 he have felt the danger of the Surfet, he wil tast the Sweet-meat no 〈◊〉〈◊〉.

TRYAL. We have here Ground of Discovery* 1.173 how to pass a safe Sentence touching the Spiritual E∣state of some persons, namely, The easie and sudden conversion of such who have been grosly wicked, or scan∣dalously vile: By grossly wicked, I mean such who have been taken aside with some loathsom abominations, though they carry it never so covertly, as your clofe 〈◊〉〈◊〉, fornications, thefts, murders, continued for∣geries of fals-hood and injustice: By scandalously vile, I mean such who have continued in an open tract of pro∣fossed opposition against the power of Godliness: I say, the easie and sudden conversion of such, gives just ground of suspicion why they may question the truth of the Work, and others justly suspect it, 〈◊〉〈◊〉 their judg∣ments be setled by sad proof, long experience, and that upon serious observation. It's not Gods ordinary way, and therefore men should take more than ordinary tryal before they trust, or in truth thou trust 〈◊〉〈◊〉 self. The proceeding of God in his Word and Providence, are ac∣cording to the Rules of Wisdom, and the right order of causes and means, by which he hath appointed to bring about his own will, and the Work of his Grace in the hearts of his. To save men per saltum is not Gods usual way, that works of greatest weight and difficulty, should be done in so little time, and with so little labor and trouble, in other cases thou would'st think it 〈◊〉〈◊〉; why should'st thou judg the contrary reaso∣nable in this, which is hardest, and the weightiest work of all other, unless thou hast more than ordinary warrant for it? When men grow rich of a sudden, and to a great

Estate, and those who observe their course, see neither waies nor means in reason how to raise it, each man con∣cludes, it's not his own Estate, but other mens Stock that he braves it withal, for he is worse than nothing, or else he never truly came by it, so that a State somtime questions such. So here, when a man grows up to a great Estate of Grace, and no man can tel how; 〈◊〉〈◊〉 so many quarters or yeers, he was as base a wretch as the Earth bore, not fit to sit with the Dogs of a mans flock, his carriage so reffuse and vile, as that he was not fit for the Society of moral men, that no man could tel how to beleeve his words, or to trust his dealing; and is he now of a sudden come to the top of Religion? a sweet, godly, gracious man, fit to be made a Member of a Congregati∣on; how came he to such a large measure of Grace and Godliness? Surely not as other men use to do, and therefore it's a great suspicion he came not truly by his Grace, nor is he truly that he seems to be; great sins cost other men great sorrows; grievous scandals cost great grief of heart, great heart-breakings, humiliations and satisfactions: great Grace and power against sin, great pains, and the highest strain of exactness in spee∣ches and practices; they that knew and see the Conver∣sations of such, never saw nor knew any such matter; it's certain he, and al the Christians in the world, may just∣ly question his uprightness, 〈◊〉〈◊〉 yet he be not worse than nothing, if there were a true inventory taken of his Estate in Grace; out of the depth of prophaneness to come to the height of holiness at unawares it's a work of delusion, not of true conversion to God. Trees that are planted in Gods Orchard, they take root down∣ward, and then bring forth fruit upward: Upstart Chri∣stians are like Jonah his Guord, grow 〈◊〉〈◊〉 and 〈◊〉〈◊〉 presently, flourish and fade, and al in a day. Untime∣ly births are never true, nor yet of continuance; when an old sore is healed too hastily, it never proves sound, it's 〈◊〉〈◊〉 over, 〈◊〉〈◊〉 cured, festers inwardly, proves

more grievous and dangerous than at the first: The skil∣ful Chyrurgeon wil tel you it must be searched, lanced, tented, before it attain its ful and perfect Cure. So it is with that cankered corrupt 〈◊〉〈◊〉 of thine, who hast lived and continued in those loathsom abominations which thou hast hugged in thy bosom, it must be lanced by the cutting knife of the Law, and the dreadful curse thereof, searched by the soul-saving preaching of the Gospel, and dayly tented with constant contritions and breakings of heart, otherwise know assuredly, that those hellish lusts of thine wil imposthume within thy soul, and in issue break out more loathsomly, and thy latter end wil be worse than thy beginning. To find little or no hardness in that which in thy reason thou conceivest and concludest to be the hardest work of all, how canst thou but suspect thou art cozened and mista∣ken? Make it thine own case in another thing, and be thine own Judg; 〈◊〉〈◊〉 thou enjoyned to drain a Quag∣mire, or a dirty rotten Swamp, to fit it for the Plough, and should any man seem to perswade it would cost but litte time or labor, might easily be dispatched, thou would'st scarsly with patience hear such an expression, as that which is expressly contrary to common sense, why should men speak of impossibilities, or think that men should conceive that reasonable that is against Reason; not only Trees felled, stubbed, removed, but the ground gained which is not arable, and al this in a short space with ease? Look now into thy condition with this resemblance, and be thine own Judg; thou hast a dung∣hil heart, a soul like a dirty swamp, those hellish abo∣minations which have taken up thy mind, and will, and affections, in which thou hast continued, and unto which thou hast been accustomed, so that thy heart is like a standing puddle of prophaneness, which have wea∣kened and wasted the very faculties of thy soul; so that thy heart is not fallow ground, as the Prophet speaks Plow up the fallow ground, Jer. 4. it's not 〈◊〉〈◊〉

ground, even abilities so wasted and disordered with thy wretched and unreasonable lusts, and dost thou think that these abilities can be 〈◊〉〈◊〉 easily, and thy Spirit made good soyl, even a good and honest heart, without extraordinary power on Gods part, and more than or∣dinary labor on thine. When the covetous yong man that was glewed to the world, and had his heart riveted in restless and immoderate desires after these Earthly things; so that all the directions which our Savior gave, and the great offers he made of Heaven and Salvation, could not take off his affections, but he went away sor∣rowful; saies our Savior, How hard is it for a rich man to enter into the Kingdom of Heaven; it's easier for a Cable rope to enter in at the eye of a Needle, than for a rich man to enter into the Kingdom of Grace here, and Glory hereafter. Matth. 〈◊〉〈◊〉. 22, 23, 24. He spake of one, it's true of all by the like proportion; how hard is it for a rich man, it's as true to say, how hard is it for a riotous, unclean, malitious, voluptuous, self-con∣ceited, rebellious wretch; he that hath scandalously con∣tinued in these, accustomed himself to these, how hard is it for such saies the Text. And doest thou find it ea∣sie? a Holy-day task, and a trifling labor, that which may suddenly be done without such trouble; either Christ is deceived, or thou art mistaken; either the Word fails, or thy apprehension fails: Whether the Scriptures or thy Conceit is to be beleeved, let thine heart judg, unless thou wilt be an Atheist. The Word in reason never wrought that work, nor wil it give in Evidence and approbation thereof. The Prophet Isai. 46. last, describing a rebellious sinner, he thus speaks of him; Hearken ye stout-hearted, who are far from righ∣teousness. A man that hath gone many yeers, and that with much speed and labor one way, which is down-hil, to return to the same place when the way is more diffi∣cult, with a little time, and less labor, there is little pro∣bability, if possibility in reason. So here, thou hast

hurried headlong in the waies of wickedness, hast had ful wind and tide, Satans temptation, thine own corrup∣tion, to carry thee with mighty violence many yeers to∣gether in thy 〈◊〉〈◊〉 course, dost thou think sud∣denly and easily to 〈◊〉〈◊〉 back? No beleeve it, thou must take many a weary step, send out many a heavy sigh, tug at it with continual prayers and tears, and the utmost improvement of al thine 〈◊〉〈◊〉, nay it will cost thee hot water, the setting on before thou seest that day.

I read of a double expression, 1. Of the Devils going out. 2. Of his casting out, 〈◊〉〈◊〉. 12. 43, When the unclean spirit goes out, &c. which is done by 〈◊〉〈◊〉 out∣ward and serious reformation, and some sudden resolu∣tion wrought out of terror, to forsake such and such courses; this smoaks Satan out of his house, &c.

COMFORT. This is ground of great support,* 1.174 and in Truth of strong consolation, to shore up the hearts of forlorn and scandalous Creatures, when they lie un∣der the most direful strokes of Gods heaviest displeasure. When the loath somness of their lives, and hellish abo∣minations of their hearts are presented to their view, their Consciences now accuse, and the Lord from Hea∣ven by his infinite indignation encamps against them with Armies of terrors, so that to their sight and sence there is nothing appearing but present ruin and confusi∣on: Yet out of the strong, comes sweet; greatest safety* 1.175 issues out of the heaviest searchings and breakings of heart. Here is now ground of strong support to bear thy 〈◊〉〈◊〉 above all these devouring horrors, which like so many waves would overwhelm thy soul. The more miserable thou findest thy condition, 〈◊〉〈◊〉 more comfor∣table it is. It seems a riddle, carries the appearance of contrariety and impossibility, and yet upon proof and tryal, wil prove an infallible Truth. The heavier the blows be, which come from Gods hand for those gross

evils of thine, there is more probability of 〈◊〉〈◊〉 serious in∣tendment of good unto thy soul: The greater thy strokes are at present, the greater thy hopes are of some spiritual relief and refreshing in future times. And there is no greater plague upon earth, hardly such ano∣ther in hell, 〈◊〉〈◊〉 a wretch should prosper in his wicked∣ness and go suddenly down to the bottomless pit before he see where he is. It was the carriage of a great Com∣mander in his time, yet mervailous sharp in the execu∣tion of military discipline, when a Souldier had deser∣ved death by martial law, if he seemed to smile upon him it was a messenger of death, and therefore his old Soldiers that saw 〈◊〉〈◊〉 manner of his proceeding, when ever he appeared to laugh they looked then for a doom, insomuch that an antient follower of his coming before him for some miscarriage, his General carrying himself in a silent manner; he breaks forth in this manner. Good my Lord do not smile on me, for he then knew the 〈◊〉〈◊〉 execution would be the next he should hear of. It is here most certain and so judg of it. If thy carriage and thy Conscience likewise give in testimony of the loath∣somness and vileness of thy corrupt conversation, that thy behaviour is detestable to any who have any spiri∣tual discerning, yea to moral persons; if the Lord seem to smile upon thee, not so much as check thee in thy scandalous way, know that the sentence of destruction is the next that is like to ensue, Math 23. 34. 35. I wil send you Prophets and Apostles and some ye shall kill and stone &c. that the blood of al the Prophets may come upon you, fulfil the measure of your fins and so re∣ceive the fulness of the measure of plagues. 〈◊〉〈◊〉 can yee escape the damnation of bell. ver. 32. 33. I Thes. 2. 15. The Jewes both killed the Lord Jesus, and their own Prophets, and have persecuted us, they please not God and are contrary to al men, to fill up their fins al∣wayes, for the wrath is come upon them to the uttermost When 〈◊〉〈◊〉 have elbow room in their wretched wayes,

and are not crossed in their hellish corruptions, the wrath is come upon them to the utmost. This is the dregs of God vengeance, the utmost of Gods indignation, thou canst hardly be worse if not in hell. Whereas great heart-breakings for sin give in more than a little hope, and probability of good intended, see this in the several de∣grees of it, and al follow from the doctrine deliver∣ed.

It shewes, poor forlorn wretch that thou art in the [ 1] way of mercy. God deals so with thee as he usually doth with those with whom he wil deal welin the issue, he hath 〈◊〉〈◊〉 left thee to thy self and sins, and ceased striv∣ing with thee to stop thee and recal thee from thy sin∣ful course, as commonly he doth when he delivers up a soul to the power of his corruption, with whom he in∣tends no more to meddle, Isai. 1. 5. So he proceeds with the perverse and obstinate Jewes, why should yee be smitten any more, yee fal away more and more; As the Father with the prodigal, my counsels cannot move thee, my blessings allure thee, al my corrections I have layed upon thee do not reclame thee, take thy course therefore, and so casts him out of his family, and takes no 〈◊〉〈◊〉 care of him. But he whom he corrects most sharply for his faults, it's yet a pregnant evidence for the while that he purposeth to keep him. This is the day of Gods visitation, may be the last time of asking yet it is the time of 〈◊〉〈◊〉 and grace and the date of mer∣cy. God is yet wrastling with thee as loath to leave thee to the malice of Satan, and the power of thy dis∣tempers, as he doth with them that he purposeth to do good unto Isai. 6. 9. when God would 〈◊〉〈◊〉 〈◊〉〈◊〉 people for 〈◊〉〈◊〉, and devote and set them apart to destruction this is the way he takes Go make the hearts of this people fat, fatness implys 〈◊〉〈◊〉 brawny kind of stupidity, and sen∣celesness of spirit. Then such persons are ripe and rea∣dy for destruction; when God plucks up the stake and gives a forlorn wretch the round rope, let him have his

wil; Ephraim is joyned to-Idols, let him alone, Hos. 4. 17. He that is unjust let him be unjust stil; he that is filthy let him be silthy stil. Yea this is that which casts a 〈◊〉〈◊〉 beyond the compass of the compassions of the Al∣mighty, when the Lord 〈◊〉〈◊〉 he wil not meddle nor make, he wil have nothing to do with such vile crea∣tures, Hos. 4. 14. I wil not punish your daughters when they commit whordome, nor your spouses when they 〈◊〉〈◊〉 adultery, therefore the people that doth not under∣stand shal fal. But when God wil take pains and trou∣ble himself with such a Rebel, hath thee upon the anvil, & bestows so much fire and so much melting, yet 〈◊〉〈◊〉 is hope that he may make thee a vessel of grace, and for the Lords use.

There is some expectation that the work may prove [ 2] more speedy and successful, as it is in the body, in old festred sores, he that ripples the skin, and layes easy salves, he wil be long in doing a little, and yet fail at last, when he hath done al, he that lanceth to the bot∣tom, in reason is like to bring out the core, and to ha∣sten the cure, both with speed and success; the stronger the physick stirs and works upon the humor, the sooner the patient recovers, and health returns with some sta∣bility and continuance. It is so in the soul, those old cankered lusts which have been of long continuance in a corrupt heart, some slight terrors or sudden flashes of Gods displeasure, which may a little trouble the Consci∣ence and ripple the skin as it were, they pass away pre∣sently and leave the root of the distemper untouched, at the least not removed, so that the corruptions grow more fierce and violent, and so break out in a more loath∣some manner than ever formerly. Whereas those dire∣ful & overbearing horrors, in a way of rational providence are of a more prevayling nature, to astonish the heart, shake the Conscience of the wicked, and ransack the very core of those hideous corruptions, which have been long harboured and lodged within. Thus the Lord

dealt with the revolting & Apostatizing Israelites. Hos. 2. 6. 7. He bedged their wayes with Thorns and built a wal before them, and they shal seek their lovers and shal not find them, and then shal she say I wil 〈◊〉〈◊〉 to my first husband &c. Had the hedg been so 〈◊〉〈◊〉 and easy and the wal so low that they might have broken through the one or leaped over the other, she would have made a hard shift but she would have followed and sound her lovers; but the hedg was made of thorns 〈◊〉〈◊〉 and unsufferable sorrows, and necessities unavoyd∣able, not to be indured, not to be removed, and those wearied her out of al pretended delights she had former∣ly taken. This is the method that God 〈◊〉〈◊〉 Hos. 5. 12. 14. Hos. 6. 1. First I wil be a Moath, 2 if that wil not do I wil be a Lion, 3 If that wil not do I wil leave them and go to my place, withdraw his comfort∣ing and protecting presence; and then we hear 〈◊〉〈◊〉. Come let 〈◊〉〈◊〉 return unto the Lord for he hath torn and be wil heal us; this did it.

This 〈◊〉〈◊〉 way for our spiritual comfort in a speci∣al [ 3] blessing if he be pleased to follow the 〈◊〉〈◊〉 with his blessing. For its a special means to bring in clearer evi∣dence and 〈◊〉〈◊〉 assurance both of the soundness of the work and the certainty of a mans good estate, al the dayes 〈◊〉〈◊〉 his life, if the Lord be pleased to second these heavy breakings of heart with his blessing. For it is the nature of 〈◊〉〈◊〉, when they are set in opposition to make each other appear more 〈◊〉〈◊〉. For a conscien∣tious 〈◊〉〈◊〉 to be made of a 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 is so 〈◊〉〈◊〉 a 〈◊〉〈◊〉 especially when the dreadful expressions of Gods displeasure have been so amazing in the eyes of al that have been the spectators and in a peculiar manner astonishing to the soul of the prophane creature that hath selt the arrows of the Almi∣ghty sticking fast in him, 〈◊〉〈◊〉 he cannot be but restless be∣fore he get relief and help, so he cannot but know it when he hath gained it, the change is great and open, Gods

dispensation so glorious. This man is able to say, at such a time in such a place, by such a man, out of such a 〈◊〉〈◊〉, the Lord was pleased to speak home to my heart to make known himself, my self and sin to my self, which caused my soul tody within me, in the sence of my vileness and misery, and from that time forward, followed me daily with fears and horrors, the venom of vengeance drinking up my spirits until in such and such a manner and by such means he was pleased to work my heart to his own tearms, made me glad to seek him importunately yea restlesly, and more glad to find him sealing up the truth of his free love by his own spirit in the word of truth; This man can tel how he came by his grace, and can tel what to say and shew for hea∣ven, and happily unless it be through his own careless neglect may carry the assurance with him to his grave. Whereas such as the Lord doth sweetly but secretly draw unto himself, in an insensible and undiscernable manner, restrains them from common evils, traynes them up under Godly Parents, religious government, good company and spiritual means of Instruction, and so implants by little and little into the Lord Jesus, with∣out their privity or apprehension however their estate is good, and their condition safe in its self, yet they gaine littl evidence or maintain little assurance thereof in their own hearts, but upon every turn are questi∣oning and quarrelling, doubting and staggering, touch∣ing their condition, whereas they that come to their grace by many and great troubles retain it com∣monly with great evidence, Thus Paul when the Lord Christ had made a glorious conquest over his proud re∣bellious and malicious heart, against the holy wayes of his truth and 〈◊〉〈◊〉. He could tel and did upon al occasions when the field was fought, how the Lord Christ got the day over his hellish distempered heart. Thus he relates Gods dealing. Acts. 26. 10. 11. 12. 13. 14. 15. Acts. 22. 1. to the 14. And so issues

having obtained help of God I continue until this day thus it was, so it is; thus it was wrought, so maintain d.

And though it be true I confess that no man should or wil break his arme, that he may have it the stronger for the setting, or know how it is set; or therefore be careless to become scandalously vile, that God may be gloriously merciful: yet through the riches of mercy which makes our losses gaines. The certainty of the assurance we find, doth countervail and exceed the terrors and horror we felt. Give me the man who can say, I was blind but now I see; I know I was in prison but am now deliver∣ed; its not delusion but a vision and real accomplish∣ment of the work by the Allmighty hand of God.

Lastly its honourable for a poor scandalous wretch to be under such heavy breakings of heart, and there∣fore [ 4] it should be comfortable to him. I rather mention this to stop the mouths of the reffuse rabble of the world, and to shew the desperate mistakes unto which carnal reason carryes us, out of the pride of our own spirits; wee know that sin is 〈◊〉〈◊〉 and shame loathsom, even to nature especially corrupt and proud, to be for∣ced to acknowledg the one, to take the other. It ap∣pears very direful to the apprehension of al the sons of Adam. And therefore when the Lord is pleased to hold a scandalous wretch upon the wrack and to make him roar out his wretchedness, vomit out his sin and take the shame he hath deserved. His companions that have conversed with him, and his freinds that have hono∣red him, they are driven to their dumps in discourag∣ment and discontentment, and cry out the man is un∣done, and curse the day that ever the Minister came into the countrey, and blames his folly and silliness that he would attend to what he saied and be troubled with any thing he heard, to bring an everlasting blemish upon himself. No: I say ther's no such matter. This is the greatest honor that yet ever befel him in this world, and wil be a means of blessing to him in another. It is a

shame to commit sin but not to have the heart breaking under the apprehension of it. Nay it is an expression of Gods favour and as it may prove, a sign of Gods speci∣al love, if it be rightly emproved. God thus far ho∣nors a poor wretch that he wil speak to him as he passeth by. Should a Prince that was provoked by the conspi∣racies and rebellions of many Traitors, as he passed by, should he vouchsafe to send unto, and cal upon some one to reclaime him from his crew, and company and courses, and that upon very equal terms he might find acceptance and pardon and peace: when he wil not so much as look after others, or change a word with them, would not this be accounted matter of marvelous respect from the King, and honor to the man? So here. As David, begs favour from the Lord. 〈◊〉〈◊〉. 119. 132. be merciful to me, and lookupon me as thou usest to do upon them that desire to fear thy name, he takes it to be the highest pitch of his happiness to be so dealt withal. If God deal with thee as with these, as he dealt with the Jaylour, as he dealt with Paul whom he made a choyce vessel for himself, art thou not highly honored? why should God knock at thy dore and cal in upon thy Conscience &c.

ADVISE unto Ministers, whose place and calling* 1.176 it is, under the Lord, to deal with such persons undersuch diseases. Hence we may see a right way in holy prudence how to proceed with them, in the times of temptati∣ons and their saddest distresses of spirit. See what God doth, and that we may do. As Gods deals so we may deal as the safest way and most likely to find 〈◊〉〈◊〉.

When therefore we have fortifyed the heart with hope, in regard of the sufficiency of God free grace, and possibility of relief from him: As that he is able to do* 1.177 excessive exceeding abundantly above all we can ask or think, As in desperate cures men use cordials to fortify against faintings of heart, that they may better bear the hardness of the cure: this being supposed then the rule is. The sharpest receits are most seasonable in a right

manner of proceeding and that in three things.

• 1 Be not slight in the searching.
• 2 Be not too hasty to heal;
• 3 Be not too suddeenly confident of the cure.

Not slight in the search for that is most dangerous, and an error here can hardly ever be recovered, go therefore to the quick, see the bottome, if ever you hope to make work of it, or to lend help indeed. He that cleaves knotty logs must have the sharpest wedges and hardest blowes. Here pity is unseasonable and greatest cruelty. When out of 〈◊〉〈◊〉 we are afraid to put men to pain, we encrease their pains and hasten their de∣struction, Jer. 6. 14. they have healed also the hurt of the daughter of my people slightly. The Apostle teacheth another way. Titus. 1. 13. reprove them sharply that they may be sound in the faith. Sharp re∣proofes make sound Christians. He shewes greatest love and mercy which followes the Lord in love and mercy. Yea it is a course that procures most ease to the party, the corrosive that eats away the proud flesh brings soonest ease because that proud flesh and humors bring al the pain. So these dreadful overbearing threat∣nings abate the pride of the heart, and a mans per∣versness and so brings ease, for the waywardness of our own wils work our own woe, and here, not to trouble mens sins and Consciences is indeed to trouble their peace and comfort in issue. Thus Samuel. 1 Sam. 12. 20. He lesseneth nothing of their sin, onely sendeth them forth to mercy for relief. Ye have indeed done al this wickedness yet do not forsake the Lord.

Be not too hasty to heal the wound. More hast than [ 2] good speed draws here desperate in conveniences with it and may be hazards their comforts while they live. Old and deep sores as they have been long in gathering cor∣rupt humors, so they must have a time to wast and wear them away, which wil not be done in a moment; old stayns must lye long in soak, and have many fresh

lavers before in reason they can be clensed. So old di∣stempers which have taken strong possession, and are of long continuance, happily if the cure be too hasty, it wil hazard our comforts: The Israelites left War too suddenly with the Canaanites, they tribured them, and not destroyed them; and they proved goads in their* 1.178 sides, which they could not get rid of all their daies.

Be not suddenly confident of the Cure. Let men be [ 3] Probationers in our apprehensions, let them proceed in a fearful and painful way to make proof of the inward disposition of their hearts, by their outward practices in a constancy of an holy conversation. As Solomon said of Adonijah, 1 King. 1. 52. Let him shew himself a worthy man. This creating of Professors, making men Christians by our applause and approbation, because they have at∣tained the under strokes of horror, skil & ability to holy Services, proves the bane of their souls, the blemish of their Profession, and a breach of their Peace; either they have turned wretches again, or else have been over∣taken with their carelessness, so that they have been foyled by gross falls, and hardly ever recovered their peace and comfort though they have taken off the scan∣dal. Therefore as John Baptist told them, if indeed you purpose to 〈◊〉〈◊〉 from the wrath to come, bring forth fruits worthy of amendment, Matth. 3. 8. such as wil carry weight, and fetch up the scales as it were, and un∣doubtedly evidence the work of Grace.

Matter of Caution and Direction unto such whom* 1.179 God hath exercised with such heavy breakings of heart for their scandalous courses; beware ye be not weary, and labor to make an escape from under the Dispensati∣on of the Lord, but give welcom thereunto; help for∣ward the work, do not resist it, make way for the Dis∣pensation of the Lord, do not oppose it, and therefore possess thy heart with a necessity of subjection thereun∣to. Why should'st thou think to have an exception? be rather fearful thou shouldst not find the Truth of the

work of these terrors, than that thou should'st be fearful to endure these; if he wil land thee in Christ, he wil toss thee in this manner. As a Patient having a 〈◊〉〈◊〉 wound, he enquires what the 〈◊〉〈◊〉 did to o∣thers, and how the Salve did work upon others in his case, and if he find the Salve and working be the same, he hopes that he also shal be cured. So here.

EXHORTATION. Improve the utmost of our en∣deavor* 1.180 to keep our selves, and all ours from scandalous sins. Restraining Grace is but common Grace, yet is it a great favor of the Lord that he wil curb and restrain a man; by this means the work of Conversion is more easie, and such persons freed from dreadful terrors that seize upon others, Mark, 12. 34. Thou ant not far from the Kingdom of God. 〈◊〉〈◊〉's bring our Children as neer to Heaven as we can, it is in our power to re∣strain them, and reform them, and that we ought to do: As it was the speech of a godly woman, she 〈◊〉〈◊〉 that al means might be used to restrain her Children, that if it were possible their reckoning might not be so heavy as mine, 〈◊〉〈◊〉.

A Prophane course cannot hinder the unresistible* 1.181 work of Gods Grace.

It's true, But though God may save thy soul, yet he* 1.182 may scorch thy soul in the flames of Hell fire, and make thee weary of thy part, and of thy lusts and all. Are there no terrors dreadful, but those of the torments of the damned in Hell? Yes, you wil find it, you may pay deer for al your pleasures in sin, for al your fleshly lusts, before your hearts be brought off from them: therefore you that are Parents, joyn your helping hands to this great and good Work, beat down the stubborn∣ness, do what you can to restrain the loosness and pro∣phaneness of the spirits of your children, though it's not in your power to bring them in, yet bring them as neer to the Kingdom of God as you can, &c.

They were pricked in their hearts.

The last Doctrine which is considered touching the Work it self.

Sorrow for sin 〈◊〉〈◊〉 set on, pierceth the* 1.183 heart of the sinner through, that is truly [ 2] affected therewith.

They were pricked, not in their eyes to weep for their sins, so Esau could; not in their tongues only to confess their sin, so Judas did, I have sinned in betray∣ing innocent blood; nor in their hands alone to reform it outwardly, so those Apostats did, 2 Pet. 2. 20. They escaped the pollutions of the world through the acknow∣ledgment of our Lord and Savior Jesus Christ: but it reached their hearts, their souls bled inwardly: their souls were most guilty, and had the greatest hand in the commission of those bloody and execrable cruelties; the fountain of their sorrow, did rise as high as the be∣ginning of their sin; soul sins, and soul sorrows.

Nor was the stroke slight, not the ripling of the skin, a lighter touch, a sudden pang, a sigh and away; nay, not only lanced and gashed, the rotten imposthumes of the corruptions of their hearts in a great measure, but ransacked the very root of the corruption, pierced the heart quite through; through and through again as it were, let out the core of the most inward, and most re∣tired corruptions, that were lodged in their bosom and bottom of their hearts. And this work proceeded not from any power of their own, nor from the liberty and freedom of their wils, as that which they made choyce of, and out of their own ability did readily put forth, but it was set on by the hand of the Almighty, in the en∣trance

whereof they were Patients, went against the heart and hair, and wholly beyond their purposes and expectations: So the words are in the passive form; they were pricked, they did not prick themselves. Nay certainly could they have told how to prevent it, how to remove it, or to procure any ease and relief unto them∣selves, they would never have cryed out as men in a maze, and astonishing straights of Spirit, What shall we do? Thus God proceeds when he purposeth to make a through work. When God was purposed to set upon the revolting people of the Jews, and to bring them savingly home to himself, Hos. 13. 4. so 〈◊〉〈◊〉 carry it, according to the foregoing and following words, I am the Lord thy God from the Land of Egypt, and there is no Savior besides me, ver. 4. and blames al∣so the frowardness and folly of their Spirits, not yiel∣ding so readily, and taking the advantage of Gods dea∣ling for their good, ver. 13. The sorrows of a travelling woman shall come upon him, he is an unwise son, for he should not stay long in the place of the breaking forth of Children, q. d. The Lord in mercy offers himself to the Israelites under their terrors as a Midwife, that would make way for them out of their sins and sorrows: Now in this 〈◊〉〈◊〉 of his towards the people to be converted, he professeth, that he will meet with them 〈◊〉〈◊〉 a Bear bereaved of her whelps, he wil rend the caul of their hearts, ver. 8. the words are, the closure and shutting up of their hearts; sinners are shut up under the power of their distempers, as the Apostle saith, all men by Nature are shut up under unbelief, Rom. 11. 32. especially there be some closets and secret corners and conveyances of soul, wherein the most sweet and de∣lightful abominations are hugged and harbored: the Lord leaves not a poor wretch, if indeed he intend his good, before he breaks open those great depths, rests not before he come home to the root, and let out the heart∣blood

of thy lusts, and then their death wil undoubted∣ly follow.

And hence it is this sorrow is compared to such as enter into the very inwards of Nature, and sinks the soul with unsupportable pressures: when that great con∣version and return of the Jews to the entertainment of the Gospel shal be brought about by the Lord. The Prophet sets forth the greatness of that sorrow of theirs, under a double similitude. First, Zach. 12. 10. They shall mourn for him, as the mother mourns for her only son, and for her first born: the mourning of a tender hear∣ted mother for her son, her first born, and for her only son, he adds al degrees of grief: if she had possessed many, she might more easily have wanted one, or at least par∣ted with it; or had it been any but her first born which had the first of her strength, and the first of her love, yet she might have born it with more quietness: but when al these meet together, her life and comfort is wrapped up in the life of the Child, the mourning becomes unmea∣surable, fils the heart as it were. Secondly, It shall be like the mourning of Hadadrimmon in the Valley of Me∣giddon, when al Israel lamented the death of their good Josiah, the light of their eyes, the breath of their No∣strils, the comfort of their souls, 2 Chron. 35. 25. Ther∣fore the original words which lay open this work, are of marvelous weight, and discover the overpowring vertue thereof, Isai. 57. 18. The Lord dwels with him that is of a contrite spirit. Isai. 61. 6. The Lord binds up the broken heart. The first whereof signifies to pun to pouder, and to bring to smal dust; it is so used, Psal. 90. 3. Thou bringest man to the dust of death, again thou sayest, return ye children of men. That as the hardest stone when it's broken al to smal mammocks, and pouder as it were, it's easie and yielding under the touch of the hand, what ever ruggedness and resistance was in it before. So it is with the soul that is punned to pouder, so that there is not any unbroken, or any

whol part to be found there, no sodering in any secret manner with any retired distemper; but the weight of godly sorrow hath shatter'd all asunder, distress of Conscience hath brought it to dust, parted all the privy closures with any particular of any distemper, all that knotty stiffness and perversness of spirit in siding with any corruption is now taken off. The soul comes easily to give way to the Authority of the Truth, that would take any sinful lust away. To the like purpose is that of Job, Job, 23. 16. when the Armies of Gods indigna∣tion had encamped against him, and the terrors of the Lord had drunk up his spirit; saies he, God makes my heart soft, or hath melted my soul; the word signifies a severing and separation of one thing from another, and is opposite to setling and fastening, making firm, stiff, and hard, as that of Pharaoh, Exod. 9. last, Pharaoh hardened his heart, his soul fastened by an invincible re∣solution to the sinful purpose of his malicious detaining and oppression of the Jews. When the fierceness of Gods dupleasure brought home by the breathings of the Spirit of God upon the soul, it makes it melt like Wax before the fire, makes it easie to give way to the impres∣sion of the pleasure of the Lord, that his Spirit may take away any of those lusts that have been of 〈◊〉〈◊〉 league with the heart. Hence lastly it is, that in the Phrase of Scripture, the sinner is said to be in 〈◊〉〈◊〉,* 1.184 or the soul to be imbittered by God, when he is brought and held under the sence of the loathsomness of his ins, and himself by reason thereof; so that al the sweet that his liquorish heart takes in any pleasing lust, is wholly ta∣ken away. The Physitian observes, and reason teacheth, that sweet things only nourish, but bitter things clense, the Nature of the stomach abhors the presence of them, expels them, takes no pleasure therein, receives no nou∣rishment therefrom. So with the sinner in his condition, when the Lord 〈◊〉〈◊〉 out the bitterness of sin upon him, he can find no food rellish, no delight in his former distem∣pers,

which he followed with that violence, and fed so eagerly upon, even unto surfetting in former times, they wil not down with him now. It's a dreadful thing now to him, to take the least tast of them by any serious con∣sideration or remembrance, when formerly he could have made a meal of them by dayly meditation, When* 1.185 wickedness was sweet in his mouth, and he hid it under his tongue, but now it's turned to the gall of Asps, and he is not able to endure the poyson and bitterness of it, but it makes him heart-sick, in the sight and sence of it.

For the opening of the Point, it wil be needful to en∣quire after Five Particulars.

• 1. The Manner how this sound sorrow sei∣zeth upon, or is brought in upon the soul.
• 2. How God sets it on, and makes the soul truly affected with it.
• 3. How far the sinner is, or may be said to be active in it.
• 4. What is the behavior of the heart under this stroke, being truly affected.
• 5. The Reason, and then the Use.

To the Former of these:

The Manner how this Sorrow is brought in* 1.186 upon the soul.

It is Three-fold in Gods ordinary Dispensation, (reserving exceptions, as he sees fit in his own infinite Wisdom.)

It is either

• Successively, and by degrees.
• Suddenly, and at once.
• Unsensibly to the heart of the sinner who receives it.

Successively, when the Lord would leave the track [ 1] and footsteps of his Faithfulness and Truth upon record to the observation of the wise hearted, he then leaves plain impressions of the Power of his Grace and Spirit, 〈◊〉〈◊〉 his proceedings with such as he 〈◊〉〈◊〉 to bring effe∣ctually home unto himself; that the goings of our God* 1.187 and King may be seen in the Sanctuary, and in the souls* 1.188 of his Servants, and it may be attended in these several Degrees.

First, The Lord lets in some unexpected flashes of [ 1] spiritual Truth, discovering the evil of sin in the gene∣ral, and the dangerous conditions of such as stand guil∣ty thereof, and continue therein, which were never con∣sidered, nor before that time conceived of, by him that hath been an ignorant and careless hearer of the Word: who came to the means either by constraint, or custom, or complement in a way of course for company sake, ne∣ver set price upon the means, nor attended to the Truth and goodness thereof, and therefore the Ordinances were as the Waters that pass by, left neither power nor profit upon the soul. But now there is some evidence of Truth which God so directs and darts in, that it fla∣shes like lightning into his face, leaves a kind of amaze∣ment upon his mind, and like a sudden blow gasters the 〈◊〉〈◊〉 of the sinner, so that he begins to stagger, and is driven to give some attendance to that of which he never took notice before, not knowing wel 〈◊〉〈◊〉 to make of himself, nor yet of that which he heard, only he is forced to observe somthing he never formerly regarded. Hence therefore 〈◊〉〈◊〉 a confused kind of tumult and lumber of thoughts within himself, he begins to be in a

muse what such things mean, whither they tend, is at a loss with himself, and knows not which way to take; I never heard so much as now, if all be true that I have heard, and the Minister hath preached; there is more in sin than ever I imagined, and my condition more mise∣rable than ever I did conceive. This maskering of spirit drives him to make enquiry, the things seem strange, he begins to search 〈◊〉〈◊〉 they be true or no. So they to Paul, disputing concerning false Worship, and their I∣dolatrous practices, Acts, 17. 19, 20. Thou bringest strange things to our ears, we would know therefore what these things mean. So it was with Paul at his first bringing home to God, Acts, 22. 6. There shone a great light from Heaven about him, and he heard a voyce, Saul, Saul, why persecutest thou me? The thing was strange, but what it was he could not tel, and there∣fore he makes yet further enquiry, Who art thou Lord? As the poor woman having heard the Minister preach out of that Text, Isai. 27. 11. They are a People of no understanding, therefore he that made them, will not 〈◊〉〈◊〉 them: he that created them, wil not shew mercy to them. It came so directly cross to her own conceivings, that she repaired to one of her neighbors, to know whe∣ther those words were in the Scripture yea or no, and what those Scriptures were: for saith she, If he that made us wil not save us, Lord be merciful to us, who wil? who can? So these sudden dazlings and dartings in of the Truth, forceth men to fall on questioning; en∣quire they do, come they wil, resolve to hear more of those strange Novelties; and the greater search they make, the greater certain Truth they perceive, the Law peremptory, the Word plain, threatnings certain, and the Lord just, his sin most hainous, and his condemna∣tion certain and approaching, so that he cannot tel how to avoid it, or how to bear it.

Hence fear surprizeth him forthwith, pursues him [ 2] 〈◊〉〈◊〉 a 〈◊〉〈◊〉 expectation and 〈◊〉〈◊〉 of what 〈◊〉〈◊〉

befal him; I know what I have deserved, and I hear what the Word hath threatned against such, and I know God is true, and cannot deny his Word nor himself, and he is just, and cannot but execute in his time what hath gone out, of his mouth, hath not all Ages manifested this? the Experience of al men proved it undeniable? Did ever any provoke the Lord and prosper? Job, 9. 4. and can I in reason expect it should be other and better with me, than it was with any that was ever before me? Can I be so sottish to think that God should send ano∣ther Christ, devise other Scriptures, make a new Causey way, or a back door to bring such a wretched rebel as I am to Heaven, contrary to his own Word and Will? God hath said, Wo to the wicked, it shall go ill with* 1.189 him; who can say the contrary, and who can expect but he wil accomplish what he hath said? the Word excepts* 1.190 no man; what folly is it then that I should except my self? 2 Thess. 2. 12. That all they might be damned that have pleasure in unrighteousness; If I take the same pleasure, I must look for the same plagues, Luke, 13. 5. Except ye repent, ye shal all likewise perish: If I be in that condition, I must expect the same condemna∣tion, and be likewise accursed and confounded, and cast out from the presence of the Lord. It's certain it will be so, and it's uncertain how soon it may be: What if God do? Who knows but God will? What if God should pluck me out of the Land of the Living? I may truly, justly suspect it may be so, and fear it will? When I lie down, I shal never rise more; when I go forth, I shal never return more; when I depart from the house, I should take my leave and never see Sabbath more, nor the Assembly of the Saints more: why may not my meat be my poyson? my table my ruin? my bed my grave? all Creatures instruments of death to me, who have been an enemy to God: So that their hearts begin to fail them for fear, 〈◊〉〈◊〉. 21. 26. Thus the 〈◊〉〈◊〉 under the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉 〈◊〉〈◊〉

Acts. 19. 27. Adam at the coming of the Lord into the garden feared and fled. Gen. 3. 10. this is the fruit of the spirit of bondage. Rom. 8. 15. and the dis∣tressed sinner becomes as Pashur a terror to himself, Jer. 20. 3. 4. the slying of a 〈◊〉〈◊〉, the 〈◊〉〈◊〉 of a leaf, the shadow of darkness and approach of the night like the shadow of death; he knowes not but the devils* 1.191 may have received a commission this night shall they 〈◊〉〈◊〉 away thy soul 〈◊〉〈◊〉 thee, and drag it down to hell.

While the sinner is 〈◊〉〈◊〉 fearing the evil that is deser∣ved, [ 3] behold the feet of the officer now approaching to see present excution 〈◊〉〈◊〉, and therefore the Lord in the third place puts a commission into the hand of Conscience, really to attach and arrest the soul of a sin∣ner, to fasten all those curses upon the soul, and to force it to feel the vennome of those punishments, which were formerly threatned and feared. That as it was said to Belshazzar when he was quassing in his cups, and bowls of the Sanctuary, and the hand writing came out against him: the appearance of it affrighted him with the ex∣pectation of some direful evil; but the present executi∣on of it ushered in ruin upon him and his Kingdom. Dan. 5. 28. 30. So the Prophet, to thee be it spoken, thou art weighed in the ballance and found too light, thy Kingdom is departed from thee. So Conscience as Gods officer comes to see 〈◊〉〈◊〉 execution done, and there∣fore comes authorised as a serjeant to arrest, as a witness to accuse, as a judg to condemn; tells the soul thou art weighed in the scales of the Sanctuary, and 〈◊〉〈◊〉 too light, thy doom is past, thy destiny is determined thy sentence set down, and thy salvation is departed from thee, that which thou didst fear is now befallen thee, and thou must feel it to thy wo, Psal. 140. 11. wick∣edness hunts the wicked man, but it overtakes them also If Conscience condemnes God is greater than our Cons∣cience and he condemnes much more. His iniquities lay hold upon him that he is not able to look up. Psal.

40. 14. thou hast feared the punishment of sin before man, and hast not 〈◊〉〈◊〉 to commit sin before God, and thus thou hast sealed up thy condemnation casting away the goodness of the Lord. If thou doest evil, sin lyes at the dore. Gen. 4.

Hence flowes in the fearful expression of the displea∣sure of the Almighty, the dreadful wrath of the Eter∣nal, like the mighty waves of the Sea, overwhelm and sink the soul of the sinner in desperate discourage∣ment.

There be 2 things in sin, 1 The 〈◊〉〈◊〉 of it. 2 the punishment that comes from it, the stayn in it and the sting and tartness of it, cross to me, and cross to God; cross to my honor and shames me, cross to my quiet and peace and troubles me, cross to my safety and destroyes me; And this second, the sinner is firstly most sensible of; the plague of sin first stings and stabs the heart. Be∣cause nature seeks its own preservation, and self love carryes al men readily and easily to provide for their own safety; And here sorrow begins usually when the Lord by the Ministry of Conscience awakened, encamps about the sinner with al the curses of his righteous law broken; besigeth him with the armies of his indignation and his fierce wrath followes him at every turn. So that now 〈◊〉〈◊〉 ever he is, which way so ever he turns himself his sins and plagues compass him about, on every side; If he look to heaven, he sees a just God there ready to destroy him, before him are his sins ready to accuse him, within him nothing but guilt to condemn him, below him hell opening her mouth prepared to receive him, and the Devils at 〈◊〉〈◊〉 to torment his wretched 〈◊〉〈◊〉 as soon as it 〈◊〉〈◊〉 depart out of his body. And 〈◊〉〈◊〉 behold 〈◊〉〈◊〉 pale 〈◊〉〈◊〉, those weak hands, and feeble knees that the poor creature becomes not worth the ground he goes on a 〈◊〉〈◊〉 〈◊〉〈◊〉 himself and weary of his life; The Lord dishes out 〈◊〉〈◊〉 sins and plagues to him on the table where he 〈◊〉〈◊〉, writes them upon the tester of the bed 〈◊〉〈◊〉 he

lyes his pressures and miseries become unsupportable and unsufferable: and were it not that God sustaines with one hand as he beats him with the other; A woun∣ded* 1.192 Conscience no man can bear; Hence it is in such horror men betake themselves to the pit, to the knife, to the halter, rather choose not to be, then to be so mi∣serable; In these perplexities the sinner as a man under his burden would shift shoulder, try al conclusions, turn every stone, wind every way, if any way he could get ease or relief. And if the counsel of carnal friends can lessen the trouble, company allay it, false reasonings of his own vain mind abate it, time and continuance wear out the terror, his confessions and reformations put in bayl upon his Conscience, and quiet it, or some false mistakes of pardon, and mercy heal the wound, (he walks in a wily way how to serve sin and yet God too, how to keep in with the truth upon some fayr tearms and yet attend his own ends) the man is where he was, returnes to his ould sinful distempers, and the latter* 1.193 end proves worse than the beginning, he dyes in the birth. Thus millions of men perish, go within the view of Canaan, and never possess it, cast away in the very haven, within the sight of land, and never ar∣rive.

But he whom God loves he wil not leave here; & though [ 4] his hand be upon the sore, and his eye upon the sting and terror, the plagues and judgments that are daily before his eye, the Lord wil force him to look further, to see and feel something more, and worse than ever yet he found, before he have done with him; therefore he makes the wound deeper, rests not before he be at the root of the heart quite through, comes to the very quick and sees the bottom; Hence the Lord leads the soul from the terror and sting of sin, to view the stayn and filth of it, which was more deer to the soul than its own 〈◊〉〈◊〉, and yet worse to the soul than al the misery and vexation that could befal it. Open here a little; There

is something in the wil above the natural or physical be∣ing of it, look at its being meerly as it ariseth from the power of those natural principles, whereof its made; there is something above these and so better then these, unto which theseare subject and subordinate; namely those divine principles of grace which were at the first imprinted upon it, and by which those natural abilities should be carried beyond their physical being to close with God and so attayn an eternal, and in that 〈◊〉〈◊〉 a su∣pernatural happiness, I say in that sence supernatural though it was Naturae debitum, because Adam should not, nay could not please God, put forth such a divine act out of the faculties of understanding and wil for, then the 〈◊〉〈◊〉 in Hel now might please him, for their na∣tural faculties stil remain but it was as they were acted and carryed by the image of God, wisdom, holiness and righteousness that were bestowed upon them. So that these principles of grace in the wil, were above the wil, and better than the natural being of it.

Since the fal of Adam original corruption is come in∣to the place and room of that original righteousness, and by a Soveraignty of power takes possession of the heart and wil so (and so the whol man) rules it, carryes it, captivates it, in subjection and subordination to it self So that to a son of Adam now in the state of sin, cor∣ruption exerciseth a soveraign power and command o∣ver the wil, and is better to the sinner than his natural being, corrupt self is of more power, and more neer and intimate to the soul then natural self; Hence the soul∣dier wil rather loose his life than take the lye, he wil fight for it, and dye for it, his honor is nearer to his heart than his being; thus the Ambitious among the heathen; the desire of vain glory amongst the Jesuites that they may be-canonized for Saints, makes them put their necks into the halter; And a corrupt heart wil loose Christ, and ordinances and safety and life and al rather than not satisfy his own humer. So Saul, kill me that

it may not be sayd the uncircumcised Slew me after he* 1.194 had been dead he would never have felt the disgrace, but his ambitious humor was more dear than his blood.

When the blow reacheth hither then ye are come to the root of the heart, and the heart is pierced quite through when the heart and the power of corruption are parted. Therefore when the Lord intends to make through work with a poor wretch whom he hath upon the rack, in his horror and perplexities there he holds him; he shal not go or get from hence before he go further and forceth the sinner to further consideration; If it be so why am I thus, thou lookest upon hel and the torments thereof as loathsom and fearsul, what are thy sins then that deserve these, thou viewest thy plagues which are diresul and unsufferable, what are thy sins then that procure these, Sayes the Lord. Psal. 107. 17. Foolish men are pla∣gued because of their transgressions. Psal. 38. 8. there is no quietness in my bones by reason of my sin, Jer. 4. 18. thy sins and iniquities have brought these, therefore thy wickedness is bitter, because it reacheth unto the heart Hither the Lord brings and here keeps the soul; my sins are before me. Psal. 51. 3. he leaves the thoughts of his punishment and turns his eye to the power of his dis∣temper, and the distance that they work between God and his soul. Here Satan bestirs him that he may dar∣ken the way of the distressed sinner and deceive him by some wily fetch; And therefore he deviseth how he may shift shoulder, and change his habitation, and not be thrust wholly out, And therefore he is wel content to gratify the sinner here, that he should look upon some sin that is attended with shame, and loathsom to the light of nature to the dictates of the common principles of natural conscience, and there he wil suffer him to lay on load and to follow it with great fierceness and indig∣nation that so when the heart is come to a calm, and the storm is over he may take aside with some lesser evils that he may but color them over with the pretence of re∣ligion

thus many men have changed their special cor∣ruptions, not truly parted with them, and for the while have fallen short of this through sorrow. The Devil doth with sin as great men with their houses, they have their winter houses and their summer houses, and they remain there where they have most conveniency and sui∣tableness; so when a mans speicial sin of his constitution hath fallen, and the parties have conceived the day is theirs, their hearts have been truly broken; when the Devil onely alters his habitation, they grow to be diso∣bedient servants and sharp wives and that under pretence of Religion; the servant must go pray when he should go to work, his Master is a carnal man: the wise fro∣ward and perverse, her husband wants the power of Re∣ligion, why should she look at him? and this upon mine own knowledg, hath discovered the 〈◊〉〈◊〉 and hath been a means to many to begin again, and to make through work, therefore the Lord follows the soul a∣fresh, that it must feel sin as sin and therefore every sin and else none truly. Cursed is every one that continues not in al things written in the law. Gal. 3. 10. there must not be great breaches, but no breaches, not gross sins but no sin, that God wil bear or we should keep; knowest thou not sayes Saul to Jonathan that as long as the son of Jsha remaines alive, thou wilt never be e∣stablished. 1 Sam. 20. 31. So Conscience to the soul that as long as the league & life of any of these distempers con∣continu, doest thou not know, thou wilt never, thou canst never be established in the kingdom of grace; Nay the sinner beginns now to reason with himself why was I born, why came I into the world? wherein consists my good or what is my hapiness? is it not to please God, to be one with him, and happy in so being; should I carry this proud stubborn, rebellious heart to heaven with me, heaven would be a hell to me, and I a devil in it. Now however this work be thus punctually in the several parts of it discovered, and however it is even in

special distances many times thus also enstamped upon that soul. Yet the Lord doth bind himself to leave such plain tracks and footsteps of proceedings with a poor 〈◊〉〈◊〉 at al times, and therefore we must not limit the holy one of Israel to be at our allowance and liking, or confine him to the compass of our conceits and desires. Therefore it pleaseth the Lord to dispense himself in a divers manner in dealing with divers sinners, and those we shal ad in a word.

Somtimes then in the second place, the Lord suddenly [ 2] sets on the blow, and leaves mighty and prevailing im∣pressions at the very present, speedily and unexpectedly goes through stich with the work, pierceth the soul through at one thrust. Sometimes at one sermon, may be in the handling of one point, nay some one sentence, or some special truth, the Lord is pleased to arme it and discharge it, with mighty power and uncontroulable evidence, that it astonisheth and shivereth the heart of the sinner al in pieces; As it is in the 〈◊〉〈◊〉 of a piece it may be one scattred shot or splinter hitts and kils when al the rest miss; so with the splinter of a truth when directed aright, God lets in so much of the amazing beauty of his own holiness and purity, the dreadfulness of his displeasure, and the infinite crossness in himself to the least corruption, and consequently that abhorred 〈◊〉〈◊〉 in the nature of sin even the smallest, that look as it is with terrible thunder and lightning, it melts al before it, and that most where there is opposition a∣gainst it even the league that is between the heart and the lust, soakes into the very root of the soul; and hence under such a sudden thunderclap, such mauling blowes now and then, the sinner dyes and faints away under it in the very place where he sits, sometimes roars out as one that hath received his deaths wound in his bosom, and that he hath heard his doom, and was delivered up into the hands of the Devil ready to drop into the dungeon, and to be carried post to the bottomless pit;

and such soul sinking and confounding terrors, which takes off a serious and iudicious consideration of the 〈◊〉〈◊〉 assaulting, they vanish away for the most part and come to little or nothing when the tartness of the horrot is once allayed; But sometimes lastly the sinner takes in the truth kindly and contains himself, hath his load as much as his heart can bear, for the while as much as 〈◊〉〈◊〉 and soul can hold together, goes away, droops and buckles under his burden, steps into a solitary place and hangs the wing as a foul that is shot; the saving truth thus set on lyes gnawing and eating at the heart blood of a sinner, (as aqua-fortis doth in iron) leaves it not until it eat asunder the league betwixt the lust and the heart. Thus this lively truth in the soul like strong physick in the bowels walks up and down the world with a man, is working night and day, he cannot avoyd the evidence and light of it, he cannot lessen nor hinder the operation of it. Now he questions with this or that Christian, then resolves to speak to such a Minister and to reveal his whol condition and to crave his counsel; he is often going and turns back again, almost at the dore and yet goes away again, sometimes enters into speech and his heart misgives him, he pretends another 〈◊〉〈◊〉 and departs again; Al this while the soul bleeds inwardly, the truth is stirring, and the physick working, til at last it over-bids the darling distemper, then the coast is clear, the heart growes to more liberty and his speech more free; Thus Paul expresseth Gods manner of proceeding with the Corinthian Convert, 1 Cor. 14. 29. when the word is dispensed in plainness there comes in one unlearned and unbeleeving, he is convinced of al and judged of al, i. e. the evidence of the word convin∣ceth him and judgeth him & his 〈◊〉〈◊〉 and it followes the secrets of his heart are made manifest, those retired and privy haunts of sin in the soul are discovered, so he wil fal down and say God is in you of a truth, He saw more of God, and his Majesty and purity, more of his own sin

and the filthy puddle of his own distempers; it was the Wisdom of God to discover those hid things of darkness, and brought the loathsomness of them to light; it was the Holiness 〈◊〉〈◊〉 God that shews the hainous and hellish Poyson thereof; it was the power of God that did conquer the prevailing Dominion of these distempers unto which the heart was subject. And this was the Lords dealing with Paul, he assaults the main hold and strength of his rebellion, and drives him at the first dash as it were to look where the loathsom∣ness of his evil lay. Saul, Saul why persecutest thou me? I am Jesus: thou persecutest that Jesus that came to redeem thee, opposest that Grace that would sancti∣fie and bring thee to Glory, tramplest upon that blood that would free thee from the guilt and curse which thou hast brought upon thy self; thus lastly it was with Job in that new Conversion (as I may say) that the Lord wrought in him, Job, 42. 4, 5. I have oft heard of thee by the hearing of the ear, but now mine eyes see thee, I abhor my self in dust and ashes; when God lets in a sight of himself, and a sight of 〈◊〉〈◊〉, from thence the soul begins not to abhor his plagues and punishments which the other feels or fears, he abhors not Hell and the torments thereof, but abhors himself, the polluti∣ons, and impurity of his own soul, which are worse than al the everlasting burnings of the bottomless pit; and hence is that Phrase, Ezek. 36. 32. They shall loath themselves, not their miseries, though they were more than they could bear; not their Judgments, though hea∣vier than they could endure, but they loath their own souls, the hellish exorbitations, swervings and depar∣tings of heart from God, that they had held any conni∣vence or correspondence with their lusts.

Lastly, Gods manner of 〈◊〉〈◊〉, is sweet and [ 3] secret, and works insensibly 〈◊〉〈◊〉 spirits of such who do receive it, when and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to 〈◊〉〈◊〉 infinite Wisdom, whose 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. Rom. 11. 33.

He can and doth somtimes, 〈◊〉〈◊〉 the soul in the [ 1] 〈◊〉〈◊〉, as it's commonly conceived he did John Baptist, Luke. 1. 44.

Many times he begins to tamper and trade with the [ 2] spirits of his, when they are yong and tender, and their yeers few, drops in some grain of the immortal Seed of the Word, which takes root by the powerful operation of the Spirit, and grows up with them as they grow in yeers, 2 Chron. 34. 3. While Josiah was yet yong, 〈◊〉〈◊〉 eight yeers old he began to seek after the God of his Fa∣thers, and declined not to the right hand, or to the left; So the Lord seemed to deal with Joseph, and to reveal himself to him, and to Samuel very yong, at about fourteen yeers.

Somtimes God keeps his by the strokes of his common [ 3] Graces, restraining from scandalous evils, and con∣straining by means appointed and blessed to that end, the holy 〈◊〉〈◊〉, the counsels and examples of Godly Parents, the society of such who are 〈◊〉〈◊〉, the power of the Ordinances under which they are bred and brought up, toling and tilling of their 〈◊〉〈◊〉 and affections by many moral perswasions, to the love and liking of the excellency of a holy course, which he knows how to pre∣sent, and by which to 〈◊〉〈◊〉 out the exercise of all those moral abilities they are endued withal, and at the last insensibly, and yet truly 〈◊〉〈◊〉 them off from the root of old Adam, and implants into the 〈◊〉〈◊〉 Vine Christ Jesus; Ladia and Zachaeus are Presidents of Gods pro∣ceeding in this case; whence it is that many a godly man and true Convert, never knew the time of his Con∣version, only he knows he was blind, and God hath brought him to see the wonders of his way and Truth.

Only a Three-fold Caution is 〈◊〉〈◊〉 to be at∣tended.

Though the manner of Gods dealing be divers, and [ 1] degrees of this work of Contrition differ in most, 〈◊〉〈◊〉

the Nature and substance of the work is really and tru∣ly wrought in all that are effectually called out of the world, themselves, and sins to the Lord Jesus; as shall after appear when we come to give in the Evidences of the Point in hand; only now it shal suffice to propound these two places, 〈◊〉〈◊〉. 3. 1. Behold I will send my Messenger, and he shal prepare the way 〈◊〉〈◊〉 me, and the Lord whom ye 〈◊〉〈◊〉 shall suddenly come into his Tem∣ple; and this preparation his Harbenger John Baptist discovers, Luke, 3. 5. Every mountain shal be brought low, and the valleyes filled, crooked things made straight, and rough things plain, and then all 〈◊〉〈◊〉 shal see the salvation of the Lord. And the evidence 〈◊〉〈◊〉 this appears in the question they made, What shal we do? &c. It's Gods way of entertainment which him∣self prescribes, Rev. 3. 2. Behold I stand at thee door and knock; if any man will open the door, I and my Father will come in to him, and sup with him. Unless the door be opened, there is no expectation of Christs coming, and supping: now all men are shut up under unbelief, and so the power of their sins; the opening of the heart, is the loosening of the soul from the league of these lusts, which is done by Contrition; true, a man may pick the lock, or break the lock, open the door and lift up the latch gently, or else unhinge it with violence, and noise, that al the house, and al the town may hear, but it's opened both waies.

Though a man truly called, happily cannot tell the [ 2] time of his Conversion, yet every one should, and if gra∣cious, he can give such proper and special evidence, such never failing and infallible fruits of this work, that they may undoubtedly discover to others, and ascertain to his own soul, that the stroke is struck indeed, that he hath been called out of the world, and from darkness to his marvelous light, that the Lord hath broken his heart kindly, or else he cannot 〈◊〉〈◊〉 〈◊〉〈◊〉 he wil ever bind him up with his saving and healing compassions.

It's a safe way to view over these primitive and first impressions of the Lord upon the soul, and a principle of Grace received to renew and act over dayly these first E∣ditions, and Spiritual Dispositions imprinted upon the heart: they were first 〈◊〉〈◊〉 upon us but after Grace received, they may & should be 〈◊〉〈◊〉 by us, we should act them over again: This is the Advice and Direction which our Savior so seasonably and so sadly leaves upon record upon the Conscience of his Disciples: When Peter was 〈◊〉〈◊〉 of his fall and denyal of his Ma∣ster,* 1.195 he also leaves this Receipt with him, 〈◊〉〈◊〉 his reco∣very after the wound taken, When thou art converted, strengthen thy Brethren, Luke, 22, 32. Peter was con∣verted 〈◊〉〈◊〉 before, and called effectually unto Christ, and by faith made one with him; and this faith he did not, nay could not lose, for Christ prayed his faith should not fail: but in our fals, there is a weakening and blemishing of this work of Conversion, and an aversion in some measure left upon the soul, therefore we should labor a new Conversion, i. e. renew and act over the work of Conversion, be broken hearted, humbled, drawn to Christ afresh; and as necessary as the renewal of the act of faith, is the repairing and renewing of these acts also, for there is no going to Christ, if we go not out of sin and self. Hence again our Savior, when he would take off, and reform that ambitious humor which had vented it self among the Disciples, when each man strove to be highest, one at the right hand, another at the left, the rest they disdained this 〈◊〉〈◊〉 pang; our Savior applies this Receipt to 〈◊〉〈◊〉 this corruption, 〈◊〉〈◊〉. 18. 2. 3. Jesus called a little Child, and set him: in the midst of them, and said unto them, Verily I say unto you, unless ye be converted, and become as little Children, ye shal not enter into the Kingdom of Heaven: The Dis∣ciples were called, and so converted, truly, savingly humbled, and yet they must renew and act over again these first impressions of the powerful operations of the

Spirit of God, be broken hearted, loosened from thy lusts as at the sirst, be abased and brought to nothing in thine own sence and apprehension as at the first, be drawn to Christ as at the first; and there is more reason and greater necessity of this, than men are readily aware of. For,

A wound here is never recovered in any following work [ 1] upon the soul, unless we go back, and begin again; miss here, and we miss all, spoil all our proceedings in pro∣gress of the Work of Grace: He that enters not at the right gate, the faster he goes, the further out of his way: Never loosened and divorced from the league with some darling lust, thou canst not be Espoused to Christ, therefore not called, therefore not justified, 〈◊〉〈◊〉 sancti∣fied, nor glorified; thy reformations are false, thy peace counterfeit, and al thy comforts thou conceit'st thou hast, they are meer forgeries and delusions; thou art fast in the Devils clutches as long as thou hast thy sins, he hath thee at command. The Mettal that is not melted, there is no making, polishing, perfecting any Vessel for any use with it.

Cleer this, cleer all, i. e. we make way for the Evi∣dences [ 2] that appertain to our comfort and spiritual con∣dition in our whol course: mark al the recoylings of our Consciences, the misgiving of our hearts, the stag∣gering and doubting of the Truth of Gods Work, or the assurance of Gods Love, they turn still upon this hinge, here they fortifie; Oh the lusts I brought with me from my Cradle, the old haunt of heart, the old sin, therefore I am the old man stil. Here the main knot, and the great Question remains still.

The looking over, and skilful discerning of these first [ 3] impressions left upon us, may, nay in truth will stand by us, and relieve us in the darkest daies of our greatest di∣stresses; & we may find some foot-hold here, when al the rest seem to be gone from us, to our own sence & appre∣hension. It's Gods usual way many times to put his Ser∣vant

to it, as he tried Abraham, to make them sacrifice their Isaacs, even to burn the 〈◊〉〈◊〉 and pledges he hath given them for the 〈◊〉〈◊〉 of the Covenant, and established their hearts therein. For Isaac was all the pledg that the Lord had given, That in his Seed, all the Nations of the Earth should be blesfed: now he commands him to cast his Evidence into the fire, brings him to his beginnings, Gen. 22. 1, 2. So the Lord doth often with his: Enlargements fail, the heart is dead, their Graces bed-rid, their peace disturbed, their assu∣rance gone; so that they find nothing, feel nothing in their own sence and apprehension, all is in the ashes; God begins with them upon the bare board, as we say, they sit down with a heart yielding and melting, a heart burdened with sin, though it cannot disburden it self, a heart loosened from his lusts, willing that God should remove them, though he cannot subdue them.

The Second thing to be opened is,* 1.196

How God sets on this Sorrow, and makes the soul to feel sin its greatest evil, when Na∣turally it finds greatest content in it.

OR,

How it's possible that the soul 〈◊〉〈◊〉 wholly possessed with sin, can be made to feel the weight of sin as to be se∣vered from it, where there is no room for a habit in the subject, there can be no work of a habit; for habits of Grace and sin work so far as they be in their subject, and have 〈◊〉〈◊〉 from the subjects in which they be: Corruption must be in the heart, before it carry and command the heart; Grace must be in the soul, before it can act and quicken the soul to its work. Now how the soul should come to feel, and be loosened from it's corruption, when there is nothing in it but corruption,

when God comes to work upon it, how doth God bring this about?

If by Sorrow a man be 〈◊〉〈◊〉 from sin, then it must have this 〈◊〉〈◊〉 before it be loosened, because it is an effect of it. If so, then it must have a gracious frame, and be possessed with the presence of Grace, when it's wholly possessed with sin, which cannot be.

I Answer: In these Secrets and depths of Gods Spi∣ritual* 1.197 Dispensations with the souls of men, we must learn to be wise to sobriety, and adore the waies of God which are too wonderful for us; and if any paths of his Providence in an ordinary course are beyond our ken, and past finding out, I suppose his complyings with the consciences and hearts of men in their Conversion, are some of the chief. It's of our Natural Birth David speaks, Psal. 139. I am fearfully and wonderfully made, much more may it be said of our new birth: The wise man, Eccles. 11. 5. saies, 〈◊〉〈◊〉 thou knowest not the way of the Spirit, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 do grow in the womb of her that is with Child, so thou knowest not the 〈◊〉〈◊〉 of God, nor of his Spirit, how he fashions the frame of the mind and heart of him he wil bring home to himself; curious we should not be, careless we must not be. I shal leave therefore some such 〈◊〉〈◊〉 Ex∣pressions, so far as my light goes, and occasion the judi∣cious to consider further, for the further cleering of Gods Work.

That which I shal say here for the Answer and Expli∣cation of the Second thing, I shal east into 〈◊〉〈◊〉 con∣clusions, 〈◊〉〈◊〉 I conceive that is 〈◊〉〈◊〉 easiest and open∣est way to help the weak.

In a right sence it 〈◊〉〈◊〉 be truly said, that sin is truly* 1.198 cross and opposite to the Nature of the soul, and the greatest evil that doth or can 〈◊〉〈◊〉: I say, opposite [ 1] to the Nature of the foul 〈◊〉〈◊〉 a right 〈◊〉〈◊〉; Look at the soul in respect of the end for which it was created, and that impression which is 〈◊〉〈◊〉 and left upon it unto

this day, whereby it's restlesly carried in the search, and for the procurement of that good for which it was made, though it 〈◊〉〈◊〉 the right 〈◊〉〈◊〉 of what it is, and falls short in the 〈◊〉〈◊〉 of it. The soul was made for 〈◊〉〈◊〉 end, and good, and therefore for a better than it self, therfore for God, therfore to enjoy union with him, and communion with those blessed excellencies of his, so far as they are communicable, and it were capable; this im∣pression remains still upon the soul, though the work thereof is wholly prejudiced, and it self disap∣pointed wholly of that good which would satisfie the desires thereof, and it misseth. 〈◊〉〈◊〉 being possessed with sin, the Judgment is blinded and deluded that it mistakes utterly, and perceives not this good, and so pursues other things in the room of it, yet restless and unsatisfied in what it-hath, and attains, but it hath not that for which it was made; thus Paul speaks of the Romans, Rom. 2. 14. Being without the Law, they shew the work of the Law written in their hearts, their Conscience excusing or accusing; this ever appears in the heart corrupt, I was for a 〈◊〉〈◊〉; the ambitious man he seeks his 〈◊〉〈◊〉, 〈◊〉〈◊〉 man the World, 〈◊〉〈◊〉 gots the booty, and yet is not 〈◊〉〈◊〉 in that which he gets; I 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and 〈◊〉〈◊〉 which should 〈◊〉〈◊〉, and yet 〈◊〉〈◊〉 doth not satisfie. And 〈◊〉〈◊〉 they know no 〈◊〉〈◊〉 〈◊〉〈◊〉 these, and are not satisfied with these, therefore they 〈◊〉〈◊〉 〈◊〉〈◊〉 carried after more of these vain 〈◊〉〈◊〉, 〈◊〉〈◊〉 Honor, more Wealth, more 〈◊〉〈◊〉; the 〈◊〉〈◊〉 blinded 〈◊〉〈◊〉 the 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊〉〈◊〉 with them, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 by what light, 〈◊〉〈◊〉 is carried to no other by the power and principles it hath. This is the reason the Apostle Peter gives, why carnal hearts 〈◊〉〈◊〉 see spiritual 〈◊〉〈◊〉, 2 Pet. 1. 9. Because they are blind; and cannot see 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 things are far 〈◊〉〈◊〉, and blind men 〈◊〉〈◊〉 〈◊〉〈◊〉 reach 〈◊〉〈◊〉, 〈◊〉〈◊〉 they 〈◊〉〈◊〉 the light, help, and 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

Hence the reason follows.

That which crosseth the end and good of the soul for which it was made; that is so far contrary to the nature of the soul and the greatest evil that can befal it.

But sin as such, and such, and that onely crosseth the end and greatest good of the soul.

If sin in the venome and pollution of it were discover∣ed,* 1.199 and brought home effectually to the nature of the [ 2] soul, it might be made sensible thereof and deeply affected and burdened therewith; this followes undeniably from the former. That which carryes the crossness of the greatest evil to the nature of the soul were it but so seen did it but so act upon the soul, it would affect it with the greatest grief and burden; for sorrow in al the pro∣portions of it issues from these two grounds. A crossness of an evil truly apprehended by the judgment: & the ve∣nome acting really upon us; where these are in a grea∣ter or lesser measure; there sorrow is greater or less; upon this ground the Apostle evidenceth the grief and burden of the creature Rom. 8. 22. For we know that the whol creation groaneth and travaileth in pain to∣gether until now, and that because it was made subject to vanity, and this is their vanity because their end is crossed, and so their good is hindred: for wheras it is their desire to serve such as may serve God, when they serve the humors, and corruptions of carnal men, they become vain and miss their end, and so their good, and this is, as it were a grief to them. Were the venome of sin but discovered and acted upon the nature of the soul it could not but groan under the evil and vanity thereof as that which wholy deprives it of its end and good.

While the soul stands fully under the power of cor∣ruptions* 1.200 possessed with it and acted by it, it's not possi∣ble [ 3] it should apprebend the evil of sin, nor the nature of the soul tast the venome thereof. Sin carryes no crossness of opposition of evil to it self, and therefore 〈◊〉〈◊〉 disquiet to it self, 〈◊〉〈◊〉 so no separation from it self. But sin

wholly possessing and wholly acting the soul it makes the mind and heart apprehend, not according to the na∣ture of the soul and impression left upon it when created but according to the distemper by which it is possessed, and carried. So did they to Samuel, 1 Sam. 8. 19. they said, nay but we wil have a King Jer. 18. 12. So they to Jeremiah; we wil walk every one in the imagina∣tion of his own heart. Give the sick man the most plea∣sant potion though the Physitian profess it, and give reasons, and others by experience find it so, he no sooner tasts it but he puts it away, as that which is exceeding bitter, because his tast is corrupted, and tongue furred with the foulness of his stomack he rellisheth the drink not according to what they say and what it is, or what the natural constitution of the palate would perswade, but what his distemper which now possesseth and dis∣ordreth his tast, tel him. So it was with Judas, though he was told before, that it were better he had never been born, that would not do the deed, his covetous heart found another rellish, nay when he flung away his mo∣ney out of vexation, yet he rellished hismurther stil, and therefore hanged himself. And this is the reason why they who sin against the holy Ghost even against the evidence of reason, the corruption of their heart rel∣lisheth other than reason tells.

Hence the Lord Christ by the irresistible power of his* 1.201 spirit doth countermand the authority of sin; makes it [ 4] appear that its commission is come to an end, the date of it is expired. Namely sin after Adam withdrawing himself received a commission from divine justice, that 〈◊〉〈◊〉 the soul would not be ruled by him and his law. It should be possessed and acted by corruption; the date of the commission lasts until the Lord Jesus the second Adam who 〈◊〉〈◊〉 for the sinner comes by covenant to take the soul to himself; and then he ap∣pearing in this behalf, sin is forced back, and not to exercise her power, and then the evil of sin is brought

home to the soul and set on with the ful venome of it, and the nature of the soul is made sensible of it, I say made sensible and deeply affected therewith; This me thinks is the binding of the strong man, Math. 12. 29. Wherby the Devills armour that is his comission by ver∣tue of which 〈◊〉〈◊〉 holds the soul is taken away from him stopp the sluice and stream that drives the mil, and then you turn the wheel another way, which otherwise while under the sourse of the stream cannot be stirred. Thus God commands the soul to return from iniquity Job. 36. 10. And if he do but stop the commission for a sudden turn, then there may follow a tast which such as sin against the holy Ghost may have of whom the Apo∣stle speaks Hebr. 6. 4, 5, 6.

The Lord Jesus by the virtu of his death puts an end* 1.202 to the commission that divine justice gave, & disanuls [ 5] the right and power that sin challenged and by which it acted the soul of a sinner, wherby it kept the soul under its command that no means could work upon it or be made effectual to it. 1. Pet. 3. 18. Christ dyed for us that he might bring us to God. For when Adam (and so we in him) wilfully departed from God & would not be guided by his rightous law and just wil; divine justice gave a commission to sin to take vengeance of the soul, and keep it under, that no good may come to it or it re∣ceive any; now Christ by his death having satisfyed justice, the commission is cancelled, there is nothing on Gods part which hinders; And there is nothing on our parts can hinder, the authority of sin is disannulled, his claym made voyd; that soul is mine saies Christ, hands off 〈◊〉〈◊〉, hands off sin; the claym answered, authority disannulled, power stopped, now there is way for light to come to the mind; and for the nature of sin as dis∣covered to be set on upon the soul, and it made to seel the venom thereof, as upon those termes it may, utsu∣pra. So our Saviour 〈◊〉〈◊〉. 1. 18. I was dead but am alive, and I have the keyes of hell and death. i. e. hath

supream authority to shoot back al boults to open al dores. As the first Adam by natural generation 〈◊〉〈◊〉 power and commission from divine justice to turn the souls of his children from God to sin, so the second Adam having satisfyed and answered divine justice, hath power to turn the soul from satan and sin to God; satan and sin are at his devotion, the soul at his command

The third particular to be opened.

How far the soul is or may be truly said to be active in this work of Contrition, or this [ 3] spiritual sorrow, when it comes to receive the right impression of it for sin as such:

The Answer may be conceived in the following par∣ticulars.

There is no power in man to remove that resistance that is in his heart against God & the work of his grace; that which out of its own corrupt principles doth whol∣ly [ 1] resist and cannot but resist, the operation and dis∣pensation of al spiritual means, that would prevayl with it for good, that cannot take away the resistance; for resistance cannot take away resistance; it implyes a palpable contradiction, as that which is professedly cross to common sence; but the corrupt heart of a na∣tural man while he is in the state of nature, and corrup∣tion, doth and cannot but wholly resist, the work of Gods spirit and grace and al the saveing operations of al the means thereof. The flesh lusts against the spirit, and the spirit against the flesh, and these two are con∣trary Gal. 5. 17. And what is born of the flesh is flesh John, 3. 7. that is the temper and inward constitution of a soul in its natural condition, its wholly born of the flesh, and therefore nothing but flesh, and therefore can do nothing but resist the spirit; yea it cannot but

oppose what ever would take that resistance away; for it's a received rule of reason and confessed of al hands, every thing desires the preservation of it self, and its being, otherwise the being and the causes that made up the being should be cross to the thing, if it should endea∣vor its own destruction, nay a thing should be opposite to it self; Hence it is that the corruption of the heart wil put forth al the skil & strength it hath or by the contrive∣ments of carnal reason, can compass to fortify & preserve it self against the spiritual and saving dispensation of the work of Gods spirit in his own ordinances, because wicked men look at the power thereof as that which works the ruin of their lusts; therefore they labor to avoyd the light if they can, if not that, to oppose it, and overbear it by their delusions, if not that, to destroy it; they wil not hear the truth, or gainsay, what they hear, or abhor and loath what they cannot many times gainsay, nay endea∣vour to destroy what they so hate and are tormented withal, The wisdom of the flesh cannot be subject to the law. Rom. 8. 7. the heart riseth up in armes, and indigna∣tion against the soul-saving and uncontroulable eviden∣ces of the truth, they wil not be ruled by the holiness of it, and they cannot endure the terror and Majesty of it. 〈◊〉〈◊〉 sometimes the Philystians dealt with the Ark when it came into the field, they thus spake one to an∣other there was never such a thing heard of as this, these are the Gods that destroyed the Egiptians in the red. Sea, quit your selves like men, Oh yee Philystins, that ye be not servants to the Hebrewes, They say of the word as sometimes of our Saviour. Math. 21. this is the Heyr come let us kill him, and the inheritance shal be ours, they cannot have their lusts so long as the power of the word would, overtop and cross them, therefore Herodias prefers John Baptists head before half the Kingdom, that she might be quiet in her sins.

Before the soul can act against the evil of sin or for [ 2] the removal of this resistance wherein the destroying

venom of sin lyes, and that which stops the passage of the power of the ordinance & the work of Grace, It's ne∣cessary that the Lord should not only concur with the 〈◊〉〈◊〉 of the wil of a sinner to lead or draw forth the act thereof which he hath ability to express, but he must let in an influence of the 〈◊〉〈◊〉 power & vertue into the fa∣culty of the wil, whereby it may be enabled to put forth an act unto which it formerly it had no power of it self; It's a subtile pang of Pelagianism and the Arminians som of their successors have licked up that loathsom heresy of theirs at this day: & 〈◊〉〈◊〉 this delusion & cunning pretence of theirs they would color over those rotten and poysonful conceits; & hence it is they labor to bear men in hand, that they labor to set forth and exalt the honour of Gods free grace, they profess that without the pre∣venting grace of God, mans free wil and al that ability he hath left in nature since the fal is able to do no spiritual good. The words are fayr but the intent is fals and 〈◊〉〈◊〉, and indeed they do privily and cunningly undermine the work of Gods grace while they pretend indeed to advance it. For the meaning is this. God must enlighten mens minds and reveal the things of life and happiness to mens wils, excite, stir up and cal forth their hearts to the embracing of that which is good, and concur with him in their endeavors to the performance of the work or else they can do nothing, so that upon this grant, Gods free grace in the work of conversion, cals forth and concurs with that act which mans free wil hath sufficiency to put forth, which is to make man share with God in his work, and to part stakes with him.

But the truth is this, The Lord must let in an influ∣ence of some special motion and operation and leave some impression of spiritual power upon the wil to ena∣ble it to act, not onely to concur with the act thereof. God gives a man ability whereby he may wil, doth not 〈◊〉〈◊〉 with him by assistance and providence when he wills as one in whom we live and move.

Of the first of these it's true which many of the Anti∣ents speak, God works without us, many things in us, i. e. unto which we being in no causal ability at al, God gives us ability to do that which is pleasing and spiritual, to the obtaining whereof, we had no causal ability of our own; when the Lord Christ raised Lazarus now dead and smelling in the Grave, he did not concur with the a∣ction and motion of his Soul in rising out of the Grave, but without any causal concurrence or help of Lazarus, he put a soul into his body, whereby he was enabled to stir and move. So it is with a soul dead in sins and tres∣passes, when the mind and will have no ability for any spiritual act, not able to take off that deadness and in∣disposition that is there, the Lord without the will, without any causal concurrence of it, lets in ability into it for the work, and concurs with it in the work. So Paul expresseth this manner of Gods Work, 2 Cor. 4. 6. He causeth light to shine out of darkness, he gives light and being out of darkness, without the help of light, and then concurs with the light in the shining of it, God lets in an Influence to the will, not only lends a concur∣rence to the work.

The Influence of this spiritual Power whereby the [ 3] Lord takes away this sinful resistance, is not by any gracious habit of sanctification, but by an irresistable motion of the work of his spirit upon the soul: By a gracious habit of Sanctification, I mean those spiritual Graces of Wisdom, Holiness, Righteousness, in which Adam at first was created, and according unto which, al the Elect and called are renewed according to the Image of him that created them, Eph. 4. 24. Col. 3. 10. these gracious habits are so many Spiritual and Supernatural Principles as it were left in the soul, whereby it is in a state of Life and Grace, and liberty and free will to any good; and therefore as those that are Agents by Coun∣sel, they are 〈◊〉〈◊〉 of their own work, can act or not act, can act more or less according to their own choyce:

And I follow the Apprehension of those Authors who conceive that the removal of this resistance is not by any gracious habit of Sanctification, but by the irresistible motion of the work of the Spirit; and therefore they cal it Actual Grace, the other Habitual: A work of the Spirit assisting, the other a work of the Spirit inha∣biting, or dwelling in the heart; the one a Principle of Grace in us which we have from communion with Christ; the other the work of the Spirit upon us, to bring us from our sins to union with the Lord Jesus; and that upon these grounds:

All Habits (as it is in the Nature of all qualities) [ 1] have their being in their Subjects, before they work in their Subject: Reason and Nature teacheth and pre∣supposeth he must have skil before he can use it, gain the knowledg of an Art before he 〈◊〉〈◊〉 work by it; I can∣not do the work of the Trade, alas I have no skil, nor ever was brought up to it; for take the heart according to the condition in which we now look at a sinner, it's wholly under the power of resistance, carried in total opposition against God, and al the works of his Grace; and therefore consider him in this time and turn, and go no further, there is no room, or next capability of a gra∣cious habit or spiritual Principle to be there, therefore it cannot work there, The Natural man doth not re∣ceive the things of the Spirit of God, nay he cannot do it, 1 Cor. 2. 14. The World cannot receive the Com∣forter, John, 14. 21.

Where there is a capability to receive, there is some kind of consent and agreement, but so as yet it cannot be here in a heart fastened to its lusts; where there is a to∣tal opposition, there is no fit disposition to receive, but while the soul is under the power of this resistance, there is a total opposition, and therefore there can be no con∣sension.

Again Secondly, All gracious Habits of Sanctificati∣on [ 2] are part of the Image which we receive from the Se∣cond

Adam, 1 Cor. 15. 49. As we have born the I∣mage of the first Adam, so shall we also bear the Image of the second Adam, and so also part of our Spiritual communion with Christ, of whose fulness we receive Grace for Grace, John, 1. 16. and are transformed from one degree of glorious Grace to another, 2 Cor. 3. last.

All Communion presupposeth Union; no sap in [ 1] the Branches, unless growing to the Tree; no life in the Member, unless united to the Head, John, 15. 4. Un∣less ye abide in me, ye can have nothing, do nothing: Eph. 4. 15, 16. Grows up in him in all things, who is our Head, by whom the Body aptly compacted together, according to the effectual working, &c. First In-being then working.

No Union but by an Act, for no qualities close [ 2] with their Object but by an Act. But now look at the soul in this present condition, as it comes to considerati∣on in this place, as to have the resistance removed, and it self turned from sin, and in way to be turned to God. Should this be done by a gracious Habit? then there should be communion with Christ, before any union to him, or acting upon him; all which imply so many im∣possibilities, and cross the whol course of Gods Dispen∣sation.

Those gracious Habits, when and wheresoever they [ 3] be in any Subject, it becomes free (somtimes the acti∣ons thereof are suspended and cease, as in sleep) and then the act and order of things, is according to their own liberty in an indifferency; so that were either the resi∣stance against the work of Grace to be removed, or the heart carried to God from hence, it were in our choyce to be converted, or not converted, whenas it hath been proved, our Conversion is wrought irresistably, and de∣termined to one side, not issuing from the liberty of our choyce, and therefore it is brought about by the irresi∣stible impression of the work of the Spirit: In a word,

to issue this Point, Look as it is in the will of every Son of Adam, when he comes to be averted, and turned 〈◊〉〈◊〉 God to sin in the course of Natural Generation; so it is in a right proportion in the 〈◊〉〈◊〉 of every man be∣gotten of the Second Adam, when he comes to be tur∣ned from sin to God in Spiritual Conversion. Look at the will of a Child in the course of Natural Generation, as it is created by God, and comes holy and undefiled out of his hand; as the question, How comes the will of the Child to be turned from God to sin? it cannot be by any actual sin of its own, it hath committed none; it cannot be by any corrupt quality first put into it, before it was turned from God, and by which, that turning a∣side is wrought, for then it should be under the power of sin, while yet it is under the power of God. But by vertue of Adams sin, and the Curse that attends the breach of the Covenant, and by means of the next Pa∣rent in the work of Generation; the Body made won∣derfully, and the Soul created holy by God, he as an unskilful workman, by the vertue of the Curse, acting the work of Generation under the power of the Curse, and power of a perverted will, turns the set of the Soul from God, joyns body and soul in a wrong and exor∣bitant manner; hence they 〈◊〉〈◊〉 to be in a disorderly frame, the wheels run wrong, under the power of origi∣nal corruption, and struck wrong by actual transgressi∣on; so that there is the strength of the Curse, the push of Divine Justice, and the perverting stroke of the next Parent turns the soul from God to sin, whence it comes to be wholly possessed and acted by corruption.

So it is by proportion in a contrary manner in the work of Conversion, when the Lord Jesus comes to bring the sinner home, he doth not put sanctifying Grace into the heart, to bring the heart from the power and rebellion of fin, for then it should be under the po∣wer of Grace and sin together; but by the mighty im∣pression and motion of his Spirit takes off the resistance,

and turns the soul from sin to himself in Christ, in whom accepting of it as adopted in his Son, he leaves the impression of his Image, and al gracious abilities whereby the heart may be carried towards him, and act for him in all things.

In the removal of this resistance, for the conquering [ 4] and overpowering this opposition, that a carnal heart naturally carries against God and his Grace, the will of the sinner it self is a meer Patient, and the soul is on∣ly a sufferer and acts not, but is acted upon; for the heart and wil of a sinner being possessed and overpower∣ed with corruption, that which is the subject of his cor∣rupt quality, and acted by it, hath no power to expel it, that which is wholly carried by resistance, cannot wil to remove that resistance out of it, but in truth resists al that resists or opposeth that; only the Lord by the mighty impression of the powerful operation of Spirit over-bears that opposition in the soul, and forceth the soul to feel the stab and venom of sin, though it use all means and waies it can to avoid the stroak of it, but al in vain, for the Arrows of the Almighty stick fast in him: And all this is done, and may be without any pre∣judice to any Liberty that the Lord hath put into the will, for the will may be forced to suffer even against it's will, without any wrong to the liberty thereof, as the damned do in Hell at this day, and shal through all eter∣nity, and shal never be able to get from under the terrors of the Almighty.

For the meaning of that received expression, the Will cannot be compelled, is this, In all the acts the Will puts forth, she is a cause by counsel, and acts from the inward power and ability that is implanted in her; to be com∣pelled, is to act by constraining force from without: now for the will to act from her own power inwardly, and yet to be acted by a contrary power from without, are Contradictions. The will then (in a word) can∣not be constrained to do, but it may be constrained to

suffer without any the least prejudice to liberty; and so it is here in this work I now mention, a meer sufferer.

Thus Job, 36, 10. The Lord said to command men from iniquity; he not only directs, but by a soveraign power carries the soul from iniquity: thus lamenting Ephraim intreats, Jer. 31. 18. Turn me and I shall be turned, thou art the Lord my God: And Paul was sent, Acts, 20. 18. To turn men from darkness to light; and so the whol frame of Scripture runs: they are said to be wounded, burdened, 〈◊〉〈◊〉, when they should avoid the blow, and remove the burden, were in their choyce, but they are pressed under the hand of the Lord, which they are not able to escape, though not able to undergo it: Hence it is that though by reason of the presence of the body of death that yet remains, there will be some stirrings of distemper, which wil raise up some mutinies and conspiracies against the work and preventing Grace of God, yet there will never be power nor possibility, so far to resist as to hinder the work of Conversion, and effectual bringing of the soul to God: As in an Army wholly defeated, and routed, and scatte∣red, their Commanders slain, and strong Holds taken, and their Country possessed; though some roving Troops may happily pilfer and forage up and down here and there in secret, when they are not observed; yet they are never able to make head, or come into the Field. So here.

Lastly, When this resistance is removed, and the [ 5] right, power and challenge which sin made, disanulled, the soul comes yet further to yield consent that there should be an everlasting divorce made between it and her former lusts and lovers, and is in earnest content they should for ever be estranged from her, and she from them. And in this consent which the soul yields for this separation, which is the great knot, it moves only as under the power, and in the vertue of the motion of the Spirit. So that Divines thus speak, This consent is not

of our selves, though not without our selves. There is no power in the soul, by which as a principle and be∣ginning of the work it's carried to the work, but acts as prevented by the impression of the power and motion of the Spirit, in vertue whereof it's acted and enabled to this consent; so that the act of Gods exciting and wor∣king Grace, doth not concur with the power that is in the will, to put forth this consent, but as a principle leaves an impression of power upon the will, by the ver∣tue whereof it's moved, and so moves in and to this con∣sent. As the will of a child of Adam, in generation it turns from God to sin, not by any first power of its own, but by the perverting work of the next Parent, who under the vertue of the Curse and Gods Divine Ju∣stice, turned it from the Lord, and the Authority of the Law, and put it under the Authority of fin: So the will of him that comes to be begotten of the Second Adam, doth turn from sin unto God, not by any power or principle it hath of its own, but by the impression of the operation of his Spirit by which it is turned, and in ver∣tue of that it turns. Take an instance: Suppose the first Grace offered, or the voyce of Gods Call tendered unto the will that now hath the resistance taken off; the Question now grows, How the will comes to give her consent to this Act or first Grace; this consent must come either from the will only; or partly from the will, and partly from Grace; or from Grace only. To say from the will only, is Heretical, and perfect Pelagia∣nism in the highest degree, which exalts Nature above Grace, nay, to make it perfect without it. If from Grace and the will both, as divers principles, then there is a concurrence of our will by a power of its own with the power of Grace at the same instant to this work of consent, then there is an ability in the will to begin its work, and to meet and concur with Grace, without Grace so far in a Spiritual Act: As for instance, The Father and the child both draw a Boat; the Father puts

more strength to the work, the Son also from a princi∣ple of its own puts forth some strength, and both these concur and meet in the motion; the beginning is several from each as several causes, though both meet in the act: So that Grace concurs with the power of the will to this motion, doth not give power and principle whereby it moves: And this also is Heretical and Pelagianism; for thus far, and in that beginning, the will closeth with Grace without the power of Grace, which is cross to the Apostle, and to all the former conclusions. Where∣as it is in this consent, The first call of Grace prevents, and wholly moves the will, and the will in the 〈◊〉〈◊〉 of that motion, moves to the call, and consents: As it in the Eccho, the Voyce stirs the Air, the Air in vertue of that stir, returns the Voyce again.

Among some searching Disputes, I meet with such an expression, which I shal propound and explicate, because it makes way for the understanding of the thing in hand; The Will doth consent or will, but doth not make it self to consent, but is made so by another. Their meaning is this:

• 1. The Will doth put forth the Act of Consent, and so far it's the cause of it.
• 2. But it was not the cause of that power by which it was enabled to consent, but that it received, and by that it was enabled to it. So that this seems to be the order in which God proceeds.

God takes away that resistance by the irresistable o∣peration [ 1] of his Spirit, when the soul, having that impe∣diment removed, it comes to be in the next passive power, and immediately disposed to a Spiritual Work, vult moveri.

God leaves a powerful impression upon the will, acts [ 2] this capability to carry it from sin in a right order to God; at the entrance of which, the soul is moved, and takes the impression; having taken the impression or motion, it moves again, and in vertue of that is said to act

and consent, so that this consent is not from our selves, though not without our selves.

And thus we are put beyond any principle of our own, or to be the beginners of our own work, by any thing we have in our selves, which cuts the sinews of the Covenant of Works; and hither many times God wil bring us to our beginnings, to the bare board, even to leave our souls with him, that he may carry us from sin to himself, and act us upon himself, and keep us with himself for ever. Thus David, Psal. 119. 29. Take from me the way of lying, 〈◊〉〈◊〉 could not take it away himself: Hos. 14. 2. Take away all iniquity; they leave themselves in Gods hand, that the Lord would cause them to turn from iniquity.

So that in this Condition, it's true to say a man hath not a principle of concurrence with God, as by sanctified habits we have; but the Spirit puts in us a power where∣by we are carried to God.

The Fourth Particular for opening of the Point.

The behavior of the heart under this stroak; [ 4] and that appears in the Particulars fol∣lowing:

When this Sorrow is rightly set on, and the soul right∣ly [ 1] affected therewith, the sinner hath the loath somness of corruption ever in his sight, keeps it ever within his ken: he could not be brought before to take to heart, the hainousness of 〈◊〉〈◊〉 evil; Ministers pressed him with it in publick, others minded him of it in private, forewarned him of the direful venom and 〈◊〉〈◊〉 that lay in those distempers of his, that one day he was like to feel to the hazard of his everlasting happiness, it would be

bitterness in the latter end. but he turned the deaf ear to al, would not so much as take it into con∣sideration, not once look back into the danger of his rebellions, nor listen to any thing that may force the same upon his soul; but now the case is altered; he that could not be brought to see sin before, now he wil see nothing but sin, cannot be brought to look off from it, he feels now the plague of those pro∣vocations of his, and finds by woful proof and experience the truth of al that formerly hath been told him, and hath time enough now to recount the savory counsels, those seasonable reproofs, directions & entreaties which would have kept him from the commssion of those evils, the hainousness whereof he is not able to conceive; the bitterness and poyson whereof he is not able to bear, now he is constrayned to feel the sting thereof. He hath now leisure to survey the folly and perversness of his spirit in former times and to sit down in silence and shame; now he can seal to that as an eternal truth of God which before he east behind his back as slight and vain; Oh I now see the Ministers were faithful watch-men which foresaw the danger, and foretold me how dread∣ful the evils would be which did attend my distempers, If I would not leave my sin, mercy and blessing would leave me, and my heart feels it so. The Christians were loving and compassionate which laboured by earnest and affectionate entreaties to with draw me from the wayes of wickedness, which with drew me from God, & by wo∣ful experience I sind it so. Though it were a sharp, yet it was a sure & safe word that I have often heard, but would never receive, It were better to cut off my hand & to pluck out mine eye and to enter lame and maimed into the Kingdom of Heaven, lame and maimed in comforts and credit, and carnal and sensual delights, than to have 〈◊〉〈◊〉 these and go to hell, where the worm never dyes and the fire never goes out, and now my Conscience con∣fesseth it is so, Lord where was my mind that could not

see this? how hard and senseless my heart that could not be affected with this? the sinner thus wounded, his hand is ever upon the sore, his eye upon his distemper, as the extream danger that hangs over his head, and the deadliest enemy that is in pursuit of his soul; he sleeps & wakes & eats, and drinks with this, as his daily diet, & a standing dish; carryes it up and down as his daily com∣panion, Psal. 51. 3. My sin is ever before me; listen to him when he sighes out his prayers in secret, ye shal ob∣serve his complaints run upon this, confer with him, en∣quire of his condition, his speech ever returns to this point, and al his questions lead stil to the discovery of the loathsomness of his rebellions. As it is with a comman∣der or General of the field when he sees the enemy come on furiously, his numbers many, his power great, his souldiers skilful and couragious so that he sees al ly at stake, the shock is like to be sudden & fierce, either con∣quer al or loose al; A prudent commander seeing where the stress of the battle and the strength of the enemy lyes, and the safety or ruin of the whol consists; he leaves the thoughts of comforts, conveniencies, wife and family, the profits and priviledges which he hath formerly enjoy∣ed and prized; bends al his thoughts, exerciseth the utmost of al his 〈◊〉〈◊〉 now to defeat the enemy how to encounter him, how to overcome him, and this takes up the whol mind and the whol man, its vayn to attend other things when the neglect of the enemyes ap∣proach is the loss and overthrow of al. So it is with a broken hearted Christian when the numberless compa∣ny of those hellish abominations of heart and life, lay siedg against and threaten his everlasting ruin, either he must destroy them or they wil undoubtedly destroy his comforts; he leaves the consideration of other things and looks to the main chance. If my sin live I dye for it either I must be separated from them or they from me; and therefore bends al his forces, bestows al his thoughts how the hainousness of this may be forever discovered, &

the heart forever freed from the power and authori∣ty thereof. The Apostle Paul hath his sin ever in his eye, he keeps it in fresh remembrance and consideration never hath occasion to mention any thing of himself but stil he strikes upon that string, to me the least of all Saints and then the chiefest of all sinners, I was a persecuter* 1.203 and blasphemer, the main evil was there, and his eye and thoughts were most upon that. So the lamenting church Lam 5. 16. wo to us because we have sinned, the plague famine and sword though they were beyond mea∣sure grievous, yet the plague-sore of their sins was heaviest upon their hearts and most in their thoughts, so it is with a contrite sinner, his complaints and thoughts re∣turn hither as to their center, publish the comforts, pro∣mises and priviledges of the Gospel, the sinner acknow∣ledgeth the promises are precious, the comforts are sweet the priviledges great, and happy they that ever they were born that have a title thereunto; But alas what have I to do with these, my heart is yet hard, and my sins yet unsubdued. Those keep good things from me; Lay open al the threatnings of the word, the plagues the Lord hath prepared, the curses, iudgments and punish∣ments that are recorded in the scripture and ever were inflicted by the justice of the Lord, the contrite sinner looks presently beyond these plagues to his sins, which is the cause of al these and worse than al these, and that gives the sting and evil unto al these evils what shal I do* 1.204 I have sinned, deliver me from blood guiltiness O God, not from the sword, though that was threatned, but from his sin.

The sinner that hath his heart thus truly affected and [ 2] pierced through with his sins, is marvelous tender, easily to be convinced, of a yielding disposition, i. e. freely and readily enlarged in the open acknowledgment of an evil that is discovered & he stands guilty of; As it is with the body when it is pierced or pricked with a stiletto. He bleeds inwardly it may be but so as the blood hath no

vent, nor the party relief; hence the life is in hazard, but when its thrust quite through, though the wound be greater and wider yet the danger is less, because the party bleeds kindly and naturally, the wound is more 〈◊〉〈◊〉 to be cleansed and healed, there is no fear of fest∣ering and rankling inwardly, but the Chirurgeon may readily come at it for the cure. So it is when the soul is wounded aright with Godly sorrow for its sin, it bleeds kindly and naturally, ready to see the evil, the core, the root of that corruption from whence it comes, and wil∣ling and open hearted that the saving word of the truth, either of instruction, reproof, comfort or exhortation may be applyed for cure and recovery. A broken hearted sinner fals immediately before the power of the word, takes the sin presently home to himself, when ever or what ever is presented with evidence to him, without cavilling or gainsaying, shifting or winding away from under the authority thereof. That resistance and gain∣saying opposition is now removed, which formerly took possession: and the irresistible power of the spirit hath flung down those strong holds of Satan and sin, hath conquered and captivated the high thoughts of the mind and sturdy rebellions of the heart unto the obedience of the Lord Jesus, and therefore there is an entrance and easy passage made for the truth to take place and the heart to take the impression thereof with some pleasing content; parts of the body which are wounded, broken and sore, and very sensible of the least stir or touch of any thing that comes nigh them, they feel presently and are affected with some trouble, Oh say we, its my bro∣ken Arm, my sore Hand, the least touch it goes to my heart; It's so with broken spirits they are presently sen∣sible of the least touch of any truth, the least intima∣tion or discovery of any sin that comes by the by, if from a work that fals occasionally, it feels it forthwith, yields it, and owns it, without any more ado. Thats the de∣ceit of my heart which I never saw before, thats my di∣stemper

unto which I have been addicted: the law is holy and good, but my heart naught, and sold under sin Rom. 7. this was the temper of good 〈◊〉〈◊〉 at the reading of the law which the Lord observes and so much 〈◊〉〈◊〉 2 Chron. 34. 27. because thy heart was ten∣der, & melted when thou heardest the words of this law, he took the impression of the truth at the first, without the least appearance of any opposition, in any particular or rising of spirit against them, though the severity and sharpness of the threatnings were marvailous cross not onely to a corrupt heart but to the outward comforts, & eminent priviledges of his place, pomp and prosperity of his Crown, and Kingdom; the heart is melted and broken is conquered by the truth, and therefore can do* 1.205 nothing against it. But can do any thing against its own lusts, and the pleasing corruption of his own nature; this is part of that preparation which the Baptist, the Harbenger of our Savior made, to make this plain, for his coming into the hearts of his as into his temple. Luk 3. The rough things shal be made plain, and crooked things straight, the rugged and sturdy gainsayings of a rebellious heart, are taken away and it's made easy and readily yielding to the evidence of any part of Gods wil, it finds a plain passage into the soul, no rub in the way, no rising against the righteous and good wil of God. If any thing be doubtful he is easy to be informed; amiss, to be reproved and amended thereby. Those crooked aymes and by ends also whereby falshearted hypocrites serve their turn of the Lord Jesus, seek for grace and mercy either to quiet the horror of their 〈◊〉〈◊〉, promote their own credit, or under a profession against sin to get more liberty to commit sin, to sin without suspicion or distraction; these rugged distempers must be levelled, and the spirit of a man made plyable, simple and sincere, and then all flesh shall see the salvation of the Lord. And unless this de done set thy heart at rest, thou canst never see Gods Salvation; True indeed I

confess the truth many times may be secret and such as at the present exceeds the reach and apprehension of weaker judgments. And here wil be, and in some 〈◊〉〈◊〉 may, a long inquisition and painful and tedious search for the right discovery where the narrow way lyes. But there is great ods betwixt an inquisition and serious en∣quiry that we may see the truth. And a quarrelling a∣gainst the evidence thereof that we may not see it. In∣quisition is one thing, contention against the truth is another; that al the Saints should endeavour, this none but the ungodly wil practise, for it's given as a never failing note of a graceless person who is appointed to de∣struction, to them who are contentious and obey not the truth, but obey unrighteousness. Rom. 2. 8. for where the one is not the other wil be; contentious per∣sons joyn sides with their sinful distempers against the truth, & authority of the righteous law of God; openly to maintain a professed opposition against the truth is so loathsom to common sence and 〈◊〉〈◊〉 even to the re∣mainders of light left in the 〈◊〉〈◊〉 of a natural man, that hardly any man is come to the height of wickedness that he dare openly own a course so hellish, and ab∣surdly unreasonable, and therefore your cunning hypo∣crite he colors over his treachery under another pre∣tence; and therefore his conspiracy comes under the name of enquiry, but in the issue if the wil of God suit not with his wil, and his 〈◊〉〈◊〉 commands cross the corruptions of his heart, which he is resolved to main∣tayn, he casts al away in 〈◊〉〈◊〉 and 〈◊〉〈◊〉. So they to the prophet 〈◊〉〈◊〉, Jer. 42. 3. they sayed to the prophet 〈◊〉〈◊〉, let our supplycations be accepted be∣fore thee, and 〈◊〉〈◊〉 thou 〈◊〉〈◊〉 the Lord thy God that be may shew us the way 〈◊〉〈◊〉 we may walk and the 〈◊〉〈◊〉 〈◊〉〈◊〉 we may do; and 〈◊〉〈◊〉 5. The 〈◊〉〈◊〉 be a true and faithful witness 〈◊〉〈◊〉 us, if we do 〈◊〉〈◊〉 even ac∣cording to al things for which the Lord 〈◊〉〈◊〉 God shall end 〈◊〉〈◊〉 to us, whether it be good 〈◊〉〈◊〉 evil we wil obey.

But when he had consulted with the Lord and returned his mind that they should not go down to Egipt, which no way suited their privy resolutions which they had taken up within themselves. They oppose him to his very face and give him the lye, Jer. 43. 2. Thou speakest falsly the Lord thy God hath not sent thee to say go not into Egipt to sojourn there: when he did not speak that which they would have him. Thus your false hearted hypocrites deal with the truth of God, as the Jewes dealt with Paul who banded themselves toge∣ther and bound themselves under a curse, that they would neither eat nor drink until they had killed Paul. and they carryed it thus, they came to the Priests Acts, 23. 14. 15. we have bound our selves &c. Now go ye with the counsel, signify to the chief Captain that he bring him down unto you to morrow as though you would enquire somthing more fully; and we, ere-ever he come neer wil be ready to kill him. So treacherous hypocrites deal with the truth, their enquiries are indeed conspiracies against the wisdom and counsel of the Lord, they say they would enquire more perfectly, and see more and more fully what the mind of God is; But if things please not their pallat, suit not their conceit, answer not their corrupt desire, and carnal ends they are resolved what to do, only ask God leave to do what they list and therefore they make no bones to cross the truth when it crosseth their expectation, when that which is answered they cannot remove it, that which is alledged they cannot gainsay, yet hold their own apprehensions and so cast the commands of God behind their back, and refuse utterly to follow them. Whenas a broken-hear∣ted sinner who hath this resistance taken away, he in earnest is content to part with his corruption, and ther∣fore readily gives way to what ever truth is revealed in the evidence thereof. Both these dispositions the Apo∣stle expresseth as contrary one to another answerable to the contrary conditions of nature and Grace, Rom. 6.

17. But God be thanked that ye were the Servants of sin, that is an evidence of their Natural condition, But ye have obeyed from the heart that form of Doctrine un∣to which ye were delivered; that is, they were ready and easie to take the impression of every Truth that was published and dispensed to them. Certain it is, he that is not willing to be convinced, and to give way to the Authority of the Truth made known, and to submit thereunto, is led with his own lusts, and is a Servant of sin to this very day.

He that hath his 〈◊〉〈◊〉 pierced through, and is truly [ 3] affected with his sins, he loaths himself and his soul for it, sees that shame is his due, and that which his sin hath, deserved, and therefore is willing to take that which is his due and desert, desirous to shame and dishonor that which hath been the greatest shame and blot to his per∣son and profession, and the greatest dishonor to God; this is made the guise and behavior of all those whom God doth kindly and really break off from their sins, and bring them to himself, Ezek. 36. 31. Then shall ye re∣member your evil waies and doings that were not good, and shall loath your selves in your own sight for your iniquities, and for your abominations: Ezek. 6. 9. And they that escape of you, shall remember me, because, I am broken with your whorish heart, which hath de∣parted from me, and with your eyes which go a who∣ring, and they shall loath themselves for the evils they bave committed in all their abominations: Ezek. 16. last, Then shalt thou remember, be ashamed and con∣founded, and never open thy mouth more. The soul in this condition, sees and feels now the 〈◊〉〈◊〉, and the greatness of the evil of sin, that rebellion and opposi∣tion by which it hath been carried against God, and the separation it hath made from him; and therefore it loaths that most, wherein most of this evil is harbored, and by which it hath been practiced, and that is his soul which hath been the sink of these sinful distempers, the

root from whence all these bitter fruits arise and grows, the fountain, or dunghil rather, whence all those 〈◊〉〈◊〉 steams of loathsom abominations have been sent, in spee∣ches, practices, and behavior, in our dayly course; the filth of sin is most loathsom, and there is most of that in the heart, therefore he loaths that most of all. It's true, there be some sins so detestable to the light of Nature, and the common principles left in a corrupt Conscience, that they are not fit to be named, Murders, Adulteries, 〈◊〉〈◊〉, and Sodomy, bruitish Drunkenness, and exces∣sive Riots, which abase a man below the very bruit Creatures, and make the Earth spue out such Inhabi∣tants, as fitter for the company of Devils, than the com∣munion of men, It's a shame to speak of those things which were done of them in secret, Eph. 5. 12. And therefore Reprobates do, and Hypocrites can, and all, even the worst of men, may when they come to them∣selves in cold blood, and take things in a right considera∣tion, loath these practices because shameful and scanda∣lous, fling filth in their faces, disparagement upon their persons, and cast them out of the society and communion of reasonable men, and make them abhorred of huma∣nity, even a terror to themselves; but alas when this is over, they look not to the nest of these noysom abomi∣nations which lodgeth in their bosoms, where they have their being and breeding in their hearts, the Cage of these unclean Birds, the Den of these bruitish Lusts; but if they can wipe the mouth with the Harlot, and wash their hands as Pilate did, and keep themselves from the contempt of men, and the stroak of Authority; they can maintain a privy communion between these lusts and their souls, and suck out the sweet of these by speculation, and never be troubled nor affected there∣with. Judas flings away his money, he fingers that no more, looks at his treasonable practices as detestable to the very Scribes, but he stil keeps his murder in his heart. But when a sinner is indeed pierced quite through the

heart, and feels inwardly the 〈◊〉〈◊〉 and evil of sin, he loaths that most, and his heart most of all, that is most guilty and tainted with it. In the soul, there is 〈◊〉〈◊〉 it were the soul of sin, the 〈◊〉〈◊〉 and poyson of it, and he opposeth that most, that hath opposed the Lord, 〈◊〉〈◊〉 Spirit, and the Word and Work of his Grace, the 〈◊〉〈◊〉 of this mind, the preversness of this will, the distem∣pers of these corrupt and carnal affections; he is at 〈◊〉〈◊〉 with his own heart, that ever it hath held any kind of connivence and correspondence with any corruption, e∣ver been acted by it, carried with it, that ever it hath combined and conspired with sin and Satan in 〈◊〉〈◊〉 against the righteous and holy One of Israel, the great God of Heaven and Earth; and here he finds work e∣nough, even matter of abasement al his daies, he 〈◊〉〈◊〉 down in shame, and is covered with confusion as with a cloak, and never lifts up his head more, because he 〈◊〉〈◊〉 that about him, that wil dayly mind him of his own base∣ness. 〈◊〉〈◊〉 It's now his dayly task to oppose that which op∣posed the Lord, resist that which hath resisted the work of Grace, conspire against the Treacheries and plottings of his own heart, where all the conspiracies a∣gainst God and his holy Law have been hatched. Job was vile before, but he saw not the vileness of his heart.

He fears all sin, and all provocations to sin, because [ 4] he hath felt the evil of all, and knows the danger of all; any inclination from within, any temptation from without, any appearance in the least measure that might provoke thereunto. Therefore these two are put in way of opposition; Blessed is the man that fears alwaies, but he that hardens his heart, shal fall into mischief, Prov. 28. 14. q. d. A hard heart feels 〈◊〉〈◊〉, knows not the evil of 〈◊〉〈◊〉, and therefore 〈◊〉〈◊〉 like the horso into the battel to his ruine; but if the heart be truly wounded and contrite, truly affected with sin, as having experience of the danger of it, it wil come no more there;

he that hath been scorched with those flames will come no more into that fire: As men who have wounded parts, broken an Arm or a Leg, how careful are they where they sit, where they go, they wil come neer nothing that may hurt, cannot endure any thing neer, lest it should so much as touch or trouble. So the Apostle adviseth, Heb. 12. 13. 'Make straight steps to your feet, lest that which is lame be turned out of the way: Lame men ob∣serve every step they take, every stone upon which they tread, see and view the place where they set their feet, search and set al right, come there no more: So here, a broken Spirit 〈◊〉〈◊〉 every thought, weighs every word, takes notice of the least 〈◊〉〈◊〉 of his heart, the first appearance of any occasion or temptation: Thus they fear al sin above al other evil, nay, the least sin above the greatest plague, because he hath felt them by proof and experience to be such; fears rather he shal not be sound, than not quiet: He that fears one sin, and yet is careless to fall into another, he never seared nor sorrowed aright; sorrow for sin wil not make a man commit sin by sorrowing: if he fear, or take notice it is a sin, it is enough: And hence it makes watchful to 〈◊〉〈◊〉 〈◊〉〈◊〉 prevent the evil. So Joseph, Gen. 39. 10, 11. He would not lie by her, nor be with her, avoided her company that would withdraw his communion from the Lord. It makes a man speedy to avoid the 〈◊〉〈◊〉, he 〈◊〉〈◊〉 the place, left his garment rather than his 〈◊〉〈◊〉 he that would not fal into the pit, wil not come neer the bank: As after a 〈◊〉〈◊〉, the party cannot endure the sight, the 〈◊〉〈◊〉 of it, and are careful to 〈◊〉〈◊〉 〈◊〉〈◊〉 the appearance 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of such evils, 〈◊〉〈◊〉. 19. 11. I 〈◊〉〈◊〉 〈◊〉〈◊〉 thy 〈◊〉〈◊〉 in my heart, that I 〈◊〉〈◊〉 〈◊〉〈◊〉 sin against thee.

He is 〈◊〉〈◊〉 to attend all 〈◊〉〈◊〉, but accounts most [ 5] of those 〈◊〉〈◊〉 work 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of corruption 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 heart, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 from it. Though

the Truths which are delivered, carry dread with them to the Conscience, rack the heart of the sinner in restless horror and perplexity; are like the bitterest Pils, and the sharpest Corrosives, cross to the sinful security, and that Natural quiet the soul doth covet, yea, to his Cre∣dit and outward Comforts and conveniences in which he pleased himself, yet he is content his hand should be cut off, and his eye plucked out; that is, that the 〈◊〉〈◊〉 Truth of God, and powerful and plain Dispensation thereof should pluck away those darling distempers, be they as profitable as a hand, as dear as an eye, rather than they should once pluck his heart from the Lord; quar∣rels with the loathsom abominations of his Nature which now are discovered, but gladly welcoms those soul-saving Truths that would slay and subdue those sins, and not quarrel with them: The Word of the Lord is a good Word, though a convicting, terrifying, yea, a condemning Word to his own apprehension; he that is sensible of his burden as unsupportable and passing strength, he is best pleased with that ease: A wise Pa∣tient, when by his tryal he hath found it, and the con∣sent of learned Physitians and Chyrurgeons have con∣cluded that his Gangrened part must be cut off and cau∣terized, cannot be healed; though his Nature shrink at it, yet Reason and his own preservation makes him de∣sire and chuse the sharpest Instrument, because by that his life and safety is best procured. The sinner that finds the burden of his sin the heaviest of al other, and a disease most deadly to his soul, the sharpest Truths he accounts the safest, and therefore takes most content therein, there shal no course that can be prescribed, be it never so tedious to flesh and blood, no means that shall be appointed to him, be they attended with never so much danger and difficulty, but he readily addresseth himself to the use thereof, and easily submits himself to the Counsel, and Authority, and Command of God therein; willing that God should do any thing with

him, that he might do good to his soul, and remove that which he feels to be the greatest evil of it. As Ely to Samuel 1. Sam. 3. 17. Hide nothing from me, though the heaviest and hardest of the message that he was to report; A broken hearted sinner wil 〈◊〉〈◊〉 capitu∣late with the Almighty, stick with God unless he may have his own 〈◊〉〈◊〉, or look for some abatement from the Lord, if the corruption be more than ordinary strong, and the means which are to be used be mervailously cross, not onely to a mans corruption, but to ones outward comforts, yea to nature it self; yea the heart under this disposition yields quietly that the Lord should take his. own course, any course with it, if he wil but take away his corruption with which he is plagued most of al, and of which he desires most of al to be freed and delivered, if it were the good pleasure of the Almighty: Zach. 14. 6. These are the wounds wherewith I was wounded in the house of my friends. In case of resolution of it, come to the highest summ and to the hazard of a mans whol estate even to his open beggery, if God ap∣points it, he wil bear it, if that be a means to remove his distemper, he wil not baulk it, he can part with his estate, if he may part with his covetous disposition by that means. If the heart be loosened from the world its not hard to leave the things of the world. But if the stroak be but overly that hath taken off, and abated onely the edge of inordinate desire after these things, but there lyes a root of bitterness and base covetousness within, though a man may take the receipt in some degrees of it to restore to some shillings and crowns and pounds, but when it comes to hundreds, the heart is not loosened from al, and therefore leaves God and his ordinance ra∣ther than his own lusts. So the covetous young man when it came so that he must sel al and give to the poor, He went away sorrowful, Math. 19. 20. &c. He would rather go away from Christ than suffer him to take away his covetous disposition.

Again: In Confession there is also a stress which a proud and perverse heart is wholly unable to undergo, unless the Spirit be deeply affected with unfeigned sor∣row, and so fitted for to apply and bear so keen a Cor∣rosive to eat away his corruption; especially if it be the confession of some secret, and some shameful distemper, as in case al other means be improved, the Lord refuseth to give pardon, or power, or peace, he then calls for at∣tendance upon this Ordinance: And the contrite sinner when he understands Gods mind herein, he freely, fully powrs out his acknowledgment into the bosom of such, whose help he craves in that case; and as his heart is loosened from his corruption, so his confession issues Naturally from him, improving of it as a means appoin∣ted by the Almighty that he may ashame his sinful course, and himself for it, and be for ever separated from both; therefore confessing and forsaking are ioyned together, Prov. 18. 13. and 1 Joh. 7. he that indeed confesseth; God is faithful to forgive, this is to judg our selves, 1 Cor. 11. Whereas the sinner that is yet riveted in the wretched distempers of his own soul, the Lord when he hath him upon the rack of Conscience, may happily wrest a consession from him; but it's by a constraining hand, and against the hair wholly, he would be eased of his plagues, not of his sin: So God* 1.206 sound out Achan, pursued Judas, and laid hold on* 1.207 both, and pulled the acknowledgment by force out of their mouths, which they did to ease them of their sor∣rows, not as a means to help against their sin. Lastly, it easily fals under the evidence of an Admonition ad∣ministred so far as it reacheth the evil of his sin, though happily unseasonably or disorderly administred, nei∣ther out of that love it should, nor in that prudent man∣ner it ought to be: If yet he perceives that it helps him to remove his corruption, he is glad of it, and takes ad∣vantage thereby to get the heart more convinced, and estranged from its distemper. When Joab so rudely re∣proved

the unseasonable and excessive sorrow of David for the death of Absalon, 2 Sam. 19. 6, 7. expressions not beseeming a Subject 〈◊〉〈◊〉 to a Prince, when Shimei cast 〈◊〉〈◊〉 and 〈◊〉〈◊〉 reproaches upon him, 2 Sam. 16. 7. 10. Come out thou bloody man, thou man of Belial, the Lord hath returned all the blood of Saul upon thee; he retired into his own bosom, takes notice of the guilt of his own sin in the death of Uriah he puts up all these provocations because he perceived' Gods displeasure in them, let him alone, God hath com∣manded him to curse, 〈◊〉〈◊〉 he wil do good unto me. Though the Physick was il mingled, and given in a worse manner, yet he takes both, and hoping to receive help a∣gainst his corruption by both; whereas the painted Hypocrite who never had his heart touched with any true remorse for his many rebellions; observe how per∣versly 〈◊〉〈◊〉 he wil be under a stinging reproof, quar∣rel with the man, the manner of the delivery of it, &c.

A broken-hearted sinner feels his covetousness worse than beggery, and therefore restores al readily; his sin worse than shame, and therefore freely confesseth it; than scorn or contempt, and therefore bears the sharpest reproofs after the most unsavory and disorderly manner dispensed: he is weary of his distemper, and therefore willing to bear the sharpest means that shall be tried up∣on him by 〈◊〉〈◊〉 to remove it,; use any, even the most difficult and tedious that may subdue those distempers in his 〈◊〉〈◊〉.

He is restlesly importunate in seeking relief from God [ 6] against his sin, and not satisfied in having any thing but deliverance from sin by Jesus Christ. He is RESTLESS and SEEKING: So that should the Lord reprieve him srom his presentplagues, abate him of the 〈◊〉〈◊〉 he hath found, and those pressures and 〈◊〉〈◊〉 〈◊〉〈◊〉 hath felt, should the Lord 〈◊〉〈◊〉 him of all his horrors, 〈◊〉〈◊〉 him, and take present 〈◊〉〈◊〉 from the

troubles and occasions of his Conscience; his sorrows would seize upon him afresh, and his fears pursue him without intermission; and the reason is, because the same cause continues, and therefore there must be the same effect, as long as his sin continues unsubdued, he wil continue to sigh out his sorrows, & his prayers; for they were not the crosses of the world, poverty in his Estate, disparagements which were cast upon his person, pres∣sures & persecutions from the rage of unreasonable men, nor yet the torments of Hell prepared or suffered, that did sink the soul of a contrite sinner: No, it was the crossness of his corrupt heart to the holiness of the Al∣mighty, his opposition against him, and separation from him, that was the burden unsufferable and unsupporta∣ble; and as long as this remains unsubdued, there is no end of his sorrows, nor end of his prayers in suing to the Almighty for succor and relief. So David, Psal. 38. 3. There is no soundness in my flesh, because of thine anger, nor is there any rest in my bones, because of my sin, for mine iniquities are gone over mine head, as a heavy burden, they are too heavy for me, and he goes mourning al the day long. Remove therefore al miseries, troubles, 〈◊〉〈◊〉, punishments, let the man free. As long as the bitterness of sin rightly set on by the hand of God remains, he wil 〈◊〉〈◊〉 no rest in himself, and it's certain he wil give God no rest, Lam. 3. 49. Mine eye trickleth down, and ceaseth not, without any intermission till the Lord look down and behold from Heaven: For it is an everlasting Truth; Sorrow for sin, if right, ever drives a man from sin to God, never from God to sin; that which is appointed in way of Providence, to take off the resistance of the corrupt heart against God, and our crossness to him, that in reason cannot make way for any resistance, or crossness against him, to convince the soul. He that truly sorrowes for his departure from God, as contrite sinners do, he is driven nearer to God, but never departs away from him, by his sorrow; And

therefore he that by reason of the horror of his heart is hurried and carried to the commission of sin in his ordi∣nary course, he never truly found the burden of sin, for common sence wil teach men that hath any consideration about him; he that is truly sensible of his burden, and in earnest willing to be freed from it wil not purposely and willingly ad to his burden. He that is 〈◊〉〈◊〉 God should take away his distemper he wil not go away from God, that so he may keep his distemper; he went a∣way sorrowful sayes the text, therefore his sorrow was worldly, causing death, he went away to his own ruin; Achitophel to the rope, Judas to the gallowes, Cain to the Land of Nod, the knife, the pit, being hideous sins, comes from a sorrow that chooseth sin before mise∣ry, not from a sorrow that burdens with sin more than misery; and therefore he never puts an end to his cryes before he sees an end of his sins, As a man oppressed and crushed under his burden and hath no power to help himself, and none by to succor him, heark how he cryes help, help, and never ceaseth to cry help till he dyes.

Again he is not satisfyed in haveing any thing but de∣liverance from sin by Christ; If nothing but a Christ can ease and deliver him, nothing but he can satisfy him, it's certain if any thing cured thee besides a Savior, some∣thing wounded thee and troubled thee besides sin, thou hast been in horror of heart, anguish and perplexity of spirit in the very flames of hell, and under the fiercness of the fury of the Almighty, and now the terror is 〈◊〉〈◊〉 and trouble is over, quieted and eased, healed and com∣forted; but how comest thou by quiet and comfort, how healed how recovered? did time and continuance were it away? thy pleasures and delights remove it? did thy prayers, perfourmances put in bale upon thy Conscience, and thou stoppest the mouth of it with this, thou hast seen, confessed, resolved? or doft thou lick thy self whol by thy reformations? thou hast not been put beyond thy shifts by the Almighty, thou hast made a shift to pray

it out, weep it out, fast it out, when those fayl, shifted it off by thy promises and vowes and resolutions, and so 〈◊〉〈◊〉 sa west an absolute need of a Christ, nor what it was to be brought to him, but hast made a shift to scram∣ble it out; It's certain as the Lord lives, and thy soul lives, thou never knewest what sorrow for sin meant, or conversion meant or Christ, or Salvation meant to this very day: It was that which Paul speaks of himself, 3. Phil. 8. 9. That I may win Christ and be found in him &c. his brokenness of heart and sorrow for sin did in a restless way drive him thither, he could not be satisfyed without Christ.

The Reasons of the Point.

Because this sorrow is onely true, God accounts it,* 1.208 and the Saints & Sinners shal so find it. Al other sor∣rowes, what ever pretences or appearances are put upon them, they are in truth but counterfeit and false, and men wil fail in their hopes and fal short of their ends, and expectations that trust thereunto they are not of the right make, nor have they the right stamp of the spirit of contrition upon them, sorrow for the shame that befals the punishment that pincheth and lyes heavy, wrath and vengeance that scorcheth the Conscience, though this is good in his place as it makes way for another, yet if it go no further men fal short of this work, and in the end of their comforts also. This is in the way but he that sits down here wil never come to his end, untimely tra∣vels 〈◊〉〈◊〉 untimely births; this we must do but this is not al, and if we find no more, our sorrow is no true sorrow. Truth ever carryes conformity to the nature of the thing; the palate that rasts a thing truly it 〈◊〉〈◊〉 it as it is, bitter things as bitter, he sees a thing truly that sees it as it is. But he that shal tast 〈◊〉〈◊〉 things sweet, he that shal cal black blew, we say it, and sence 〈◊〉〈◊〉 it, he is deceived. So here, he that finds

the burden of the punishment and feels his plagues hea∣vier than his sins, he doth not feel things as they are, nor passeth a righteous judgment upon them according to their 〈◊〉〈◊〉, for it hath appeared & hath been proved that the least sin weigheth down the heaviest plague. The heart tasts evils as the stomack tasts meat, if thy sin be less than thy miseries, thy mouth is out of tast; It was that which he charged upon Job. Job. 36. 21. thou hast chosen sin rather than affliction.

Because without this sorrow the heart can never be* 1.209 separated from his darling corruption, the league be∣twixt the soul and sin cannot be broken and dissolved. Happily there may arise some brabbles and slighty quarrels, betwixt the heart of a sinner and his distem∣pers, but that there should be a real divorce without this sorrow rightly set on, it is impossible, for its open to every mans experience that which is sweet & pleasant to the soul, that wherein it finds content, it wil never cast away; love and delight are affections of union, where things appear pleasant there is no cause of part∣ing; sorrow and 〈◊〉〈◊〉 are affections of separation; unless the Lord therefore take off these pleasing contents and imbitter the baseness and filth of his lusts unto the soul and force him to feel them as such to be the bane of the soul he wil 〈◊〉〈◊〉 part company; therefore it is these go together, when wickedness 〈◊〉〈◊〉 sweet, he 〈◊〉〈◊〉 it, spares* 1.210 it and forsakes it not; things that are sweet the stomack* 1.211 holds them, they must be bitter and then it vomits them happily a sinner may wrangle for a turn and fal out with his distempers because they do him some unkind∣nesses, 〈◊〉〈◊〉 his commodity or ease &c. but they wil fal in hand pat if there be no further ground of 〈◊〉〈◊〉 and forget al those unkindnesses, Luk. 23. 34. the wicked wil rather loose his life than his rayling distemper; The Dog returnes to his 〈◊〉〈◊〉, because he loved not* 1.212 the pain of his 〈◊〉〈◊〉, he casts out the vomit, yet be∣cause* 1.213 he loved the 〈◊〉〈◊〉, he returns to his vomit again;

yea 〈◊〉〈◊〉 is not restrained by his terror from his sin, but is acted by the power of it, while he was under the terror of it. So that there is nothing in the world that wil sever betwixt the heart and its lust. Prov. 27. 22. Bray a fool in a morter yet wil not his folly depart from him.

By this the great bar and hinderance of the coming* 1.214 of our Savior is removed, even the hellish resistance whereby the soul was carried against him. For it's a peremptory Truth, Gal. 4. 17. The flesh lusts against the Spirit; and the conclusion is express, Joh. 3. 9. That which is born of the flesh, is flesh: but every Son of A∣dam being wholly born of the flesh, doth wholly resist the Spirit. They who are wholly flesh, do wholly re∣sist; they who do wholly resist, cannot receive; for re∣ceiving, and wholly resisting, cannot stand together: therefore this resistance of a fleshly heart must be remo∣ved, and that is done by this 〈◊〉〈◊〉. That Sorrow whereby the bar and hindrance which stops the coming of our Savior is removed, that sorrow is of necessity re∣quired; but by this sorrow that hindrance is remo∣ved.

In regard of our selves; Either the heart must thus* 1.215 be pierced, or else a man without this in his Natural condition, is capable and disposed to receive Faith and Christ; either necessary thus to be disposed, or Nature without this, is fit to entertain him; but that is profes∣sedly contrary to the Truth, 2 Cor. 2. 14. The natu∣ral man cannot receive the things of the Spirit of God, Rom. 8. 7. The carnal mind is not subject to the Law, neither can it be; It's not possible there should be two Suns in the Firmament, two Kings in one Throne, two Gods in one heart, to be in Heaven and Hell at once, to serve God and Mammon. So that as God must give Grace before we have it, so he must give us power to receive it, or else we are not capable of it. A Subject

cannot be capable of contrary habits at the same time, John. 5. 45. How can yee believe who seek honour from man?

Hence therefore its plain, that the substance and* 1.216 truth of this preparative work, it must be and is enstam∣ped upon all that belong to God, though it is in a diverse manner wrought in the most. If this sorrow be onely true and of the right stamp, If by this, sin is severed from the soul, the hinderance of our Saviors coming removed, and the soul made capable of faith and Christ, then this of necessity is required of al, and it's certainly wrought in al whom the Lord brings effectually home unto him∣self.

Here is matter of complaint we may justly take up a∣gainst* 1.217 this secure age in which we live, and it shewes, how little, very little saving sorrow there is in the world, and therefore how little saving grace; If no prepara∣tion, no Implantation, certainly, never fitted for a Christ, never made partakers of him; never hewed or squared to the building, and therfore never put as spiritual stones into the building. Had we but Jeremiahs fountain of tears we might mourn day and night, that there is no true mourning; and if the Lord should send an 〈◊〉〈◊〉 to see and mark such as mourn in secret, how few should he find; the former doctrin is a bil of inditement and fals very heavy upon five sorts of people.

Your heedless and fearless professors, who notwith∣standing [ 1] lift up their head ful high, and would bear the world in hand that they desire unfeinedly to fear the Lord, nay pretend a Conscientious care to Gods Com∣mand; and conceive they have been affected with their sin and that not in a smal measure, but have had both sight of, and sorrow for their failings and they hope to good purpose, and would be loath (prejudice being laid aside) it should appear to be other. You say wel and if you prove what you say happy it is for you, which I 〈◊〉〈◊〉 desire. But are you willing to put your case

to the tryal? let us a little parly about the buisiness and because we wil deal plainly, your own practices and your own consciences shal bring in evidence and those I hope are beyond exception, you careless servants in the fa∣mily; you careless hearers in the Assemblies, and you careless professors in the plantations, you are here in∣dited that the practice of this heart-breaking sorrow for sin is a stranger to you, and you a stranger to it in your daily course, we shal then agree upon the grounds on which we shal proceed.

You wil not, you cannot deny, but you have whol∣som and savory counsel daily suggested, the commands of God are line after line, precept after precept here a little and there a little, and your duties daily layd be∣fore you in publick, in private, your failings bewailed, grace and help begged from the Lord for you; the truth, your judgments do not gainsay and your hearts cannot but approve, as lawful and suitable to your places and according to Gods mind, yet no sooner out of the assem∣bly where you hear, out of the presence of your master who commads, from your knees where you have prayed and confessed, but the commands are layd by, that is not attended, this not discharged, that is neglected, you return again to the old distempers; and you say you did not remember it, you have 〈◊〉〈◊〉 it, you did not think of it. What need we more evidence? 〈◊〉〈◊〉 own words shal be thine own 〈◊〉〈◊〉, and appeal to thine own Conscience, let that be 〈◊〉〈◊〉 own judg; didst thou ever hear any man that 〈◊〉〈◊〉 under the load that was two heavy for him, wearied with the burden that is beyond his strength, as not able to bear, nor to ease himself, say he did not remember the burden that 〈◊〉〈◊〉 him. he did not think of the weight of the load that clogges and tires him; would you not 〈◊〉〈◊〉 such expre∣ssions as cross to common sence, or would you not con∣clude either the man had no burden or else his words had no truth?

Ah but thou saiest; If they had been gross evills it had been somthing, but they are petty things and there∣fore need no great care; what need we any more evidence, thine own words wil be thine own wittness, therefore thou carest onely for great sins, fearest onely gross and scandalous evils, then thy care and fear is naught, and thy course so, and thy Conscience so, and thy condi∣tion also, he that feels al sin as such, he fears al sin, yea the least sin more than the greatest evil, if thou fearest only loathsom and scandalous practices, thy fear is fals and thy heart fals thy sorrow was never found nor yet thy condition; that I must confess when I 〈◊〉〈◊〉 mens infinite heedlesness, if they did know what God were, or what sin was, what Conscience, what a command, what the reckoning to come were, did not most men live without God in the world they could not live so.

The second sort who are hence shut out from having [ 2] any share in this Godly sorrow, or the through impres∣sion of the work of the spirit is the treacherous formalist. Formalist I tearm him because he carryes the face of religion, the garbe and guise of Godliness in outward appearance and would be counted a friend to the truth, so far as he may serve his own turn of it, and he is con∣tent to be at league with the Gospel, provided he may make his own terms, and attain his own ends; namely that he may have allowance in some lusts and yet 〈◊〉〈◊〉 hono∣red* 1.218 also among the people, with the title of an honest* 1.219 Godly and good man. But when his carnal ends are not answered, and the word requires more than he hath, and commands more than he would do, and would pluck away his beloved lust that he is loath to part with∣al; he then begins to set up secret conspiracies in his heart against the evidence of the doctrine, and there∣fore I cal him a treacherous hypocrite, because he may happily bite the lip and go away for the while, and sayes little but he bears a privy grudg against the strict∣ness of such truths that are beyond his pitch and strain,

and when time comes he wil be revenged of them, in the mean time his heart is inwardly tyred with them and goes off from them, this the 〈◊〉〈◊〉 cals the counsel* 1.220 of the wicked, when wicked hearts cal a counsel and sit in counsel against the commands of God: and Job prayes earnestly that God would keep him, and free him from it. Job 21. 16. Let the counsel of the wicked be far from me, namely a reserved resolution to have his distemper, rather than to have and welcome that word that would remove it. Whereas we have heard a broken-hearted sinner is willing to attend al means, but those especially that would help him most and free him from his corruptions: this treacherous wretch notwithstanding his pretended love to the word, yet when it comes to, he is willing to be rid of the word, not rid of his corruption, so far from being weary of his sin, that he is weary of the Minister, or Christian bro∣ther that would remove it, of the word that would sub∣due it. This was the temper of those formalists that followed our savior for the loaves, that is the Gospel for* 1.221 their own ends, when our savior pressed a spiritual and convicting truth upon them which might carry them beyond their own fals aymes or els would con∣demn them utterly as such as had no life of Grace in them, unless 〈◊〉〈◊〉 eat the flesh and drink the blood of the son of man, ye have no life in you, John. 6. 53. nor were it possible they should attain the life of Glory, they answer, This is a hard saying, who can bear it? it pinched them to the quick, and searched the very core of their corruption, and they were resolved to bear their sin, but could not bear the saying of our Savior; the presence of their sins was pleasant, they could welcom them, but the power of the Truth was hard, they could not indure that; nay, they speak as though it were a mat∣ter impossible, who hath power to submit to it? truly none but a heart truly pierced with Godly sorrow: and therefore it's added, verse 66. From that time, many of

his Disciples went back, and walked no more with him, because they would walk in their own waies, and wic∣ked practices, therefore they chose rather to forsake the company and Ministry of a Savior, than to forsake their own distempers. Thus it hath been often seen in the Country whence we came, many a formal wretch hath been at great cost and charges, laid out himself and e∣state to bring a faithful preacher to a place; and when the soul-saving dispensation of the Word hath either discovered his falsness, and laid open the cursed haunts of a carnal heart, shook his hopes, and beat all the holds he had of the goodness of his estate, and batterred them before his eyes: He that had the greatest hand to bring the means and Ministry unto the place, ifhe cannot cun∣ningly undermine the man, he would rather leave the place, than live under the Ministry that would take a∣way his lusts: This was the wound of the yong man, because he wanted this brokenness of heart, not being rightly burdened with his corruption, nor loosened from it, Matth. 19. he went away from that Counsel of our Savior that would have plucked away his Earthly, cove∣tous humor which did take place in him, He went away sorrowful: al the while our Saviors conditions suited his crooked ends, and carnal reason, he gave way and welcom to what he was advised, All these 〈◊〉〈◊〉 I done from my youth up, this is so as I would have it; but when our Savior went further, Go sell all, that was be∣yond his pace and expectation; and he went away, he could not bear the Counsel, and therefore would not hear it. Thus it befals many a man that the Lord hath brought hither, confined him to the narrow compass of the Covenant of the Gospel: Al the while he lived at large as it were, and 〈◊〉〈◊〉 constantly or occasionally attended upon the preaching of the Word, and carried an approved kind of conformity thereunto, in the Judg∣ment and Opinion of such as only attended the general strain of his profession, and so walked aloof off in way

of Christian 〈◊〉〈◊〉 and loving entertainment of the Truth, al went wel: but when he comes to be foulded in the fellowship of the Faith, and that men follow him home to his doors, and watch him in his retired carriage, and have occasion to grapple with his spirit in the speci∣als which concern his particular 〈◊〉〈◊〉, as when he had failed and offended, and therefore follows him with Physick answerable and appointed for the purpose, a seasonable admonition: poor sinful Creature, he is not able to 〈◊〉〈◊〉 the Discipline and Government of Christ, to 〈◊〉〈◊〉 under it, he begins secretly to 〈◊〉〈◊〉 〈◊〉〈◊〉 undermine the strictness of those 〈◊〉〈◊〉 that former∣ly he did como into these Parts for, that he might seek them, find and enjoy them as 〈◊〉〈◊〉 often professed. It's said of Herodias, when John Baptist would give no 〈◊〉〈◊〉 to her lust, but professed openly against it, so that she must be forced to reform it, or to have Gall and Wormwood with it, either not have it, or not have any 〈◊〉〈◊〉; the Text saies, Mark, 6. 19. she way∣laid him, and left not the plotting of her purposes until she procured his ruin, she watched him a turn, and was revenged of him. So it is with a carnal heart, he is so far from being troubled for sin, that he is troubled he cannot commit it; so far from being plagued with the corruption (as Solomon speaks, he that sees the plague* 1.222 of his own heart, the plague of pride, the plague of a per∣verse, sluggish, heedless heart) that he is plagued and tormented with those Spiritual Truths, and power of those Ordinances, that wil not suffer those lusts to lodg in his bosom, nor suffer him to lie and live in them with any quiet or content. Thus when sin should be grievous as the Psalmist speaks, the waies and Commands of* 1.223 God are ever grievous to such, it's a grief to him to be counselled, checked, crossed in a sinful course: was 〈◊〉〈◊〉 any man truly sensible of a burden that would not be 〈◊〉〈◊〉? any man oppressed with a load, that would not be content to have it removed, and taken away from

him? Of this temper were those the Lord delivered up to a reprobate sence, Rom. 1. who did not delight to have God in their knowledg, they bear a secret spleen against such saving Truths as would search the core of those noysom corruptions of their hearts. It's certain such never knew what Godly sorrow for sin meant: since we have heard that such are willing to attend all means, but take most content in those that work most powerfully for the removal of their special distem∣pers.

A third sort who fall short of this saving Work, is, [ 2] your self-conceited Pharisee, who hath such an overwee∣ning apprehension of his own worth and excellency, that 〈◊〉〈◊〉 is not able to take shame for 〈◊〉〈◊〉 sin, & therfore cannot endure to be convinced of it, what he wil not do, he wil not know, loth to confess his course shameful and vile, because then he concludes there is no color of common sence to continue in it, but he must be forced to reform it, unless he would openly proclaim to al the world, that he is resolved to go against Knowledg and Conscience, which is too loathsom and gross, even to ordinary pro∣phaneness; therefore he pretends nothing but the search of the Truth, 〈◊〉〈◊〉 further information of the mind of the Lord, and if that once could appear, how glad would he be to receive it, and more glad to follow it, because this plea is beyond exception, 〈◊〉〈◊〉, carries an appearance of consciencious and judicious watchfulness in a mans course, which cannot 〈◊〉〈◊〉 a Cavil, but is secretly re∣solved of the Conclusion, the reasons shal never be plain to him that would press and perswade to the practice of that which doth not please his 〈◊〉〈◊〉 heart, which he purposeth to satisfie; let men say what they can, if he may have approbation and allowance from others to follow his own heart, it wil be more credit for him, and he shal find more ease; if not, he determines to do what he list without leave and allowance, holds out this in his ordinary and dayly profession; it's the way of Truth he

desires to find, the Rule he would see, the mind of God he endeavors to know and follow; that he pretends, but intends indeed to walk in his own way, and follow his own mind; and therefore if things answer not his in∣tents, suit not his expectation, but Arguments seem strong that perswade to the contrary, and the evidences of Reason look and lead another way: he then keep afoot his old course, confesseth he is yet in the dark, those reasons do not carry him, those arguments do not convince him, he desires further light, and shal be wil∣ling to submit and follow, i. e. if men would be willing to submit to his conceit, and follow his humor; thus he holds his sin, and holds his enquiry, keeps off al convi∣ction that he may keep his corruption, and his course in it. As we know it in the Country from whence we came, some wily headed persons get possession of a li∣ving, keep the Owner in suit and restless wrangling ma∣ny yeers together, against the evidence of their own Con∣science and Reason, because so long they can keep the Living, and reap the Commodity of it. So while men keep an enquiry, and dispute what they should do, all that while they do what they list, but only waiting for better light, Numb. 23. 34. when Balaam had gone a∣gainst the express Counsel and Command of God, to li∣sten to Balack to gratifie his malicious desires, the An∣gel of the Lord met him, and withstood him in the per∣versness of his way, he crooked his way, and perverted his path against Gods express charge, observe how plia∣bly he comes in to the Angels reproof, I knew it not that thou stoodest in the way, now therefore if it displease thee, I will get me back: he knew it displeased God, and though he said so, yet he kept his disposition and resolu∣tion to curse Israel, and so to displease God still, and therefore he contrives all waies to compass his 〈◊〉〈◊〉, and therefore here he builds seven Altars, and there he builds seven Altars, that he might ask leave of the Al∣mighty, and when that would not do it, he went with∣out

leave, Numb. 24. 1. This is one part of that of the Prophet to lay hold of deceit; and so of sin, whereas a broken-hearted sinner as we have heard, because the holds of sin are cast down, and the crossness and resi∣strance of the 〈◊〉〈◊〉 removed, and his soul loosened from his sin, he is easily willing to be convinced, sensible of the least inkling and intimation of any evil that is or shal be discovered, and sits down under the Evidence of it 〈◊〉〈◊〉 but when Reasons are so pregnant that he cannot gain∣say, and Answers so undeniable that they cannot be sha∣ken, yet to stand off from the Truth, with a pretence of waiting for a further discovery, argues a person streng∣thened in the stiffness of his Spirit, which holds out Truth at the staves end, and was never yet subdued to the Soveraignty and Authority thereof; he keeps the blow off, and therefore breaks not under it, shuts the Truth out of their Souls, and therefore it stirs not, works not at all upon the soul; such are afar off from God.

The fourth sort is your complaning Hypocrite, whose [ 4] Conscience hath been awakened with horrors and fears, and the heart startled with the terrors of the Almighty, and affected with the sight and sence of his sins, and the venom and dread of those Curses that the Truth hath re∣vealed, and fastened upon the soul; he sees he is now in Gods hand, and that he hath him at an infinite advan∣tage; to bear it, is beyond his power; to avoid it, is be∣yond his Skil; to resist is bootless, and against Reáson and Sence, that were to hasten his own ruin; his heart is filled with grief, and his eyes with tears, and his mouth with heavy complaints to God, to man, and he is free and full this way, and that usually, and this he hopes may move the Lord to pity, and to spare him, and abate him of those plagues which he hath denounced in his ho∣ly Word, and he cannot but confess he hath deserved by reason of his sin; and he presumes this wil go for good pay with the Lord, considering those many hu∣man infirmities that do attend us since the Fall, and that

it is beyond our power to help our selves, and free our selves from our corruptions; thus he keeps his com∣plaints and keeps his sins, he mourns over his distem∣pers, and maintains them while he doth so; thus they bath their sins, as he said, but do not drown them with those heart-breaking Sorrows, which in truth are poyson to them: thus it was with Ahab when he had received that dreadful Message from the mouth of the Lord, That he would require the Blood of Naboth at his hand, and cut off his house, he rent his cloaths, and put on Sack∣cloth, and fasted, &c. 1 Kings, 21. 27. the Lord him∣self observes how he acts this work of 〈◊〉〈◊〉, and that in a comly manner, Stage-Player like, and abates him for the present execution of the plague; the Lord loves his own Work and Ordinances; that as it is with a Parent that affects a Child, the very Picture of it plea∣seth him; so it is with God, he likes his Ordinances, and the acting and using of them: but this did not cure, but encrease his corruption, for he that was an Enemy to Elijah, verse 20, he professed after, 1 Kings, 22. 8. He hated Micaiah, his sorrow was too overly and sligh∣ty, he rent his cloaths when he should have rent his heart. Thus it was with those Hypocrites, Isai. 5. 8. 2. 3. We have fasted, say they, and thou regardest not; we have humbled our souls, and thou respectest it not; the Lord Answers, You fast for strife and debate, and to seek your own pleasure; they made way for the maintaining and practising their sins, not for the re∣moval of them from their hearts; and it's admirably strange how this delusion wil cozen a man, and how far it wil carry him, it wil make him Sermon-Proof, and help him him to 〈◊〉〈◊〉 his heart against the most sharp and searching Words. As he, how came he to desire and delight in the most powerful preaching, and yet ne∣ver knew what it was to need a 〈◊〉〈◊〉, or to be relieved by him? Answ. I conceive such threatnings are inten∣ded against them that wil not repent and sorrow for their

sins, but that will I. Nay, it hath been found by ex∣perience from the confessions of many, that they would weep over their sins, and then fal to commit them; men make their lamentation over their distempers, and then return to the Commission of them: As old friends weep at their parting, not because they would be quit one of another, but it's a grievance they should part, and they hope to meet again shortly.

The fifth 〈◊〉〈◊〉, 〈◊〉〈◊〉 the discouraged Hypocrite, whom [ 5] the Lord hath exercised under his heavy displeasure, and the poyson of his corruptions hath been Gall and Wormwood to his Conscience, the floods of iniquities have followed at the heels, and forced him to find his heart, and prayers, and endeavors, and yet al in vain, he finds no relief at all, no ease, no good at all, by any means the Lord hath appointed, and he improved accor∣ding to his ability; the sinner sinks down in desperate discouragement, and casts off the thoughts of mercy, and the continuance of any further endeavor, he sees no profit accrewing, and concludes there is no possibility of obtaining, his hands grow feeble, and his heart faint, he concludes, as good sit still, as rise and fall; I shal never attain it, thus, and so long I have tried, and therefore why should I endeavor it? So wretched Saul, 1 Sam. 28. 15. God hath forsaken me, and answers me, neither by Urim, nor by 〈◊〉〈◊〉: thus also that wicked King, 2 Kings, 6. last, This comes of the Lord, why should I pray to him, or waitupon him any longer? and thus it was with them, Ezek. 33. 10. Men pine away in their sins, lie under the weight, and never look out for help: This is not 〈◊〉〈◊〉 or brokenness of heart, for that makes a man restlessly importunate in seeking the Lord; its not therefore sorrow for sin, but a kind of sullen way∣wardness of Spirit, a dogged kind of self-willy disposi∣tion, because the pressures grow heavy and unsufferable, and the Lord withdraws himself from our desires, 〈◊〉〈◊〉 it's beyond our power and ability to relieve our selves,

God denies to hear, and will not help, and we cannot help our selves, nor command help els-where; in sullen way wardness the heart casts off any further attendance upon the Lord.

Whereas Godly Sorrow rightly set on, and that for sin, and departure from God, wil not suffer the soul to depart further; that which takes away the resistance of our corrupt hearts, that wil not suffer them yet further to depart, these desperate discouragements are Valleys and Ditches that must be filled up before the Lord Christ come into the soul, Luke, 3. 5.

TERROR. It shews the direful condition of all* 1.224 hard-hearted 〈◊〉〈◊〉, who are not only in the Chains* 1.225 of darkness, and held with the Cords of their own ini∣quities (as the Scripture speaks) but shut up in the Dungeon of everlasting destruction, and locked in with∣in the Iron Gate of a hard 〈◊〉〈◊〉 stupid heart without the least preparation, or expectation of good from the Al∣mighty.

This Hardness is double; there are two sorts, at least two 〈◊〉〈◊〉 of it.

• 1. Such as sleep in a careless and secure Course, never yet saw, at least were not sensible of the plague of Sin, or the sting and punishment that is attending thereupon.
• 2. Such as have been in the fire, scorched with the fury of the Almighty, which hath drunk up their spirits, but when God hath abated them of the expression of his Displeasure, and allayed the flame, they grow cold and careless; as the Iron that hath been heated with a long and strong Fire, grows more hard when it grows once cold, than ever it was before: They have been gashed, and 〈◊〉〈◊〉 in pieces with the terrors of Conscience; but 〈◊〉〈◊〉 worn out their Ter∣rors, and Fears, they are more seared and senceless than ever.

Such who are drowned in senceless security, have their hearts glutted and surfeted with pleasures, and [ 1] 〈◊〉〈◊〉 of the flesh and contents of this present world. To sit moping in a corner, sink under the burden of their sins and smoak out their dayes in a melanchollick pressure and pensiveness of spirit, they account it a matter of scorn, a silly kind of sottish behaviour unbeseeming persons of a generous spirit; they wonder what men ayl, and conclude its more in mens conceit, than that there is any just cause for such a carriage; for they bless God they never knew what it meant, and they hope they never shal; And hence they fearlesly adventure upon the practice and commission of known evils; and it never stuck in their stomach, nor are they troubled with it, but are delighted in it; that which is a plague to the broken hearted Saints, they are plagued with their pride & froward perversness of spirit, but its a pastime, a may-game, it's their 〈◊〉〈◊〉 and matter of merriment in their meeting; my 〈◊〉〈◊〉 rebuked me sharply saies the Servant, my Mother chid me sayes the child, but I think I 〈◊〉〈◊〉 them, they would have their way and wil, and would have it done after their manner, And I did it with a witness, so il-favoredly, that I know it vexed al the veyns of their hearts, thats the way to weary them, and there they solace themselves, ah it's roast meat to them; and thus it is a pastime to a fool* 1.226 to do wickedly: but know thou art a hard-hearted fool, a graceless wretch in the wise mans account; do not our plantations groan under such sons of Belial? such senceless 〈◊〉〈◊〉 do they not swarm in our streets? are not our families pestered with such? Esau-like when he sold his 〈◊〉〈◊〉; eat and drank, and rose up and went his way, not affected with what he had lost, not ashamed of what he had done, but 〈◊〉〈◊〉 of al; or like the man in the Gospel possessed with the Devil, sometime* 1.227 he cast him into the fire and sometime into the water, so these rush headily into sin, and impudently continue

in such 〈◊〉〈◊〉 courses; they commit sin, and con∣tinue in sin, hasten Gods wrath, and their own ruin, and go away senceless of al so that it's now seasonable to take Jeremiahs complaint I 〈◊〉〈◊〉 and heard and no man sayd what have I done 〈◊〉〈◊〉 Jer. 8. 6. He might and did hear of hideous vile evils without any diligent hearkning, see and meet loathsom distempers without any searching; but when he followed men home wondring, in what quiet do these men live? what com∣fort do these men find? how do they bear up their hearts under such hellish carriages? I wil go see how they lye down in their beds, and whether they dare sleep or no under such trangression and such guilt, and when he came he hearkned, surely I shal now hear them mourn bitterly, afflict their hearts with unfained grief, there is no such thing, no man said what have I done? not a word of that, it was the least part of their care, the furthest off their thoughts. And this is the temper, the condition and disposition of scores, hundreds of you that hear this word at this instant. Is not the day yet to dawn, the hour yet to come that ever you shed a tear, sent up a sigh to heaven, in the sence of thy evils, or set thy self in secret to bewail thy distempers before the Lord? God knows and your hearts know, the Chambers where you lodge, & the Beds, where you lie, can bring in witness against you, you are strangers to this blessed brokenness of heart, yea enemies to it; you were prick∣ed, no not so much as in your eyes nor in your tongues, God and his word and al means that have been tried could never wrest a tear from thine eye, not a confession out of thy mouth, thou wilt commit thy follies and die in the defence or excuse of them: but to have thy heart affected in serious manner with the filth of thy sinful distempers, it is to thee a riddle to this day. Nay there be thousands in the bottomless pit of hell that never had the like means as thou, never committed the like sins, and yet never had such a senceless sottish heart under

such rebellions, as thy self. Wo be to you that laugh* 1.228 now, you shal mourn: those flinty spirits of yours wil not break now, they shal certainly burn, you draw a light harrow now, you find no burden of your pride and stubbornness, rebellions, idleness, and noysom lusts, they are no burdens, ye can go boult upright with them and Sampson like carry the very gates of hell upon your backs and never buckle under them, wel the time wil com you wil cal to the mountains to fal upon you, and the hills to cover you, from the infinite weight of Gods everlasting displeasure. Tast a little the sting of this sin, and see the compass of this accursed condition of thine and go no further than the point in hand.

Thou art far without the walk of the Almighty, there is no dealing and entercourse between thee and the [ 1] holy one of Israel, the Almighty passeth by and wil not so much as change a word with thee or cast a look 〈◊〉〈◊〉 thee to leave any remembrance of himself upon thy soul; thou livest as though thou hadst nothing to do with him nor he with thee, nothing to do with grace or heaven; the holy spirit a wes some, humbles others, some it quickens that were sluggish, establisheth others who were weak, onely thou art senceless of any opera∣tion of the Lord, thou hast a heart that puts away the presence of the Lord out of thy mind if it were possible; thy fleece is dry when there is dew upon al the earth this is that which the Apostle discovers to be the cause of that heavy curse of the heathen, Eph. 4. 18. strangers from the life of God by reason of the hardness of their hearts. Oh thou hast a 〈◊〉〈◊〉 heart, and leadest a strang life, even as opposite to God as darkness to light, hell to heaven, differs onely but in degree from that 〈◊〉〈◊〉 which appears most eminently amongst the Devills and damned, even to be an adversary to God and his grace, to stand it out in defiance with the divine goodness of God, his power and faithfulness, Pharaoh he 〈◊〉〈◊〉 it, but thou dost it, 〈◊〉〈◊〉 it out with the Almigh∣ty

and impudently darest the great God, who is Jeho∣vah? I know not Jehovah, neither wil I let my heart go to yield subjection and service to him; I know no au∣thority of a command that shal rule me, nor admonition that shal awe or reforme me. Thus thou art a stranger to the wisdom of God, the folly of thine own self-deceive∣ing mind and heart, leads thee and deludes thee, thou art a stranger to the grace and holiness of the Lord; the perversness and rebellion of thine own wretched heart takes place onely with thee, yea a stranger to mercy, and to the compassions and consolations of the Lord Jesus, and his blessed spirit, who choosest thine own ruin, lovest thine own death, following lying vanities and forsakest the mercies purchased and tendred to thee. [ 2]

Upon these tearms in which thou now standest God hath appoynted no good for thee while thou continuest in this temper: as he said, write this man childless, so write upon it, write thy soul graceless, that shal never prosper, Isa. 61. 1. 2. The spirit of the Lord is upon me, because the Lord hath annointed me to preach good 〈◊〉〈◊〉 to the meek to bind up the broken hearted, li∣berty to the captives, opening of the prison to those that are bound, to appoint to them that mourn in Zion; beauty for ashes, the garment of gladness for the spirit of heaviness: thou hearest the glad tidings of mercy, pardon and peace, grace of life, that passeth understanding, joy unspeakable, rich and plentiful redemption from al sins and miseryes, which God hath layd up in his everlasting decree, and laid out in the great work of redemption by the Lord Jesus, but thou mayest set thy heart at rest, as long as thou seest that hard heart of thine thou shalt never see good day; joy, and comfort, and liberty, they are not thy allowance, they are chil∣drens bread, its prepared, intended, and appointed of purpose for others, thou hast no share and portion in al these precious things of life; hands off thou hard 〈◊〉〈◊〉 wretch; There is good 〈◊〉〈◊〉 from 〈◊〉〈◊〉, 〈◊〉〈◊〉

poor shall be enriched, the mourners comforted, but no good to thee; no, look the second 〈◊〉〈◊〉, there is other provision the Lord makes for stiffnecked Creatures, he proclaims a yeer of Jubile, a day of acceptance from God to the distressed; but there is a day of Vengeance of our God, to those that are of a contrary disposition; there is Vengeance, and it's from God, he wil be reven∣ged upon thee for all the contempt of his Truth, grief done to his Spirit, resistance of his Grace, he will rain fire and brimstone, storm and tempest upon thee, this shall be the portion of thy cup, for the conclusion is pe∣remptory, Job, 9. 4. Who ever 〈◊〉〈◊〉 his heart a∣gainst the Lord, and prospered? Can there any example be alledged that wil evidence it? any reason given or conceived that might prove it possible? Search the Sto∣ries of so many Generations, and enquire since the day that God created 〈◊〉〈◊〉 upon Earth, if there were ever such a thing heard. When there were Gyants upon earth, the whol earth was filled with violence; al the world 〈◊〉〈◊〉 themselves in open rebellion against God; God opens the windows of Heaven, and the fountains of the great 〈◊〉〈◊〉, and sends in a Deluge of his displeasure and wrath, and destroies those hard-hearted Rebels from off the face of the Earth; me thinks I hear those flinty stiffnecked wretches, 〈◊〉〈◊〉 and crying, drowning and dying, and roaring out their wretchedness, those loose Liber∣tines, eating and drinking, marrying, and giving in* 1.229 marriage, and knew nothing, i. e. and would know no∣thing; their Cups in their hands, and Queans in their Arms, and despair in their mouths: Oh we shut our Ears, and hardened our hearts against the striving of Gods Spirit, the call of Gods Messengers, the warning and entreaties of Gods patience: We would not receive Counsel and terms of Peace and Mercy, and therefore we now perish without Mercy, cursing one another, and breathing out their last; Cursed be the day that ever I knew thee, by thy carnal deceits I was strengthened; Cursed be thou and thy company, by thy example I was

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

deluded and hardened: Thus they are accursed, and go cursing down to the depth of the Sea, and so to the depth of the bottomless Pit. [ 3]

It is beyond the Scope of our Saviors coming into the world, and the Commission he hath received for the great Work of Redemption to communicate Grace and Life to thee in the condition in which now thou art; Luke, 19. 10, The Son of man is come to 〈◊〉〈◊〉 and save that which is lost; not such as was miserable, for so all was, but such as were sensible of that undone condition in which they lay. Yea, his expression is peremptory, I came not to call the righteous, but sinners to repen∣tance, Marth. 9. 13. Those who conceited themselves whol, in a safe and secure estate, he had no Commission to call or comfort such; they 〈◊〉〈◊〉 be broken before he bind them, weary and laden before he ease them, wounded before he will pour in the Oyl of Mercy to heal and relieve them: Hence it was that when our Sa∣vior had prepared his Feast, killed his Fatlings, and drawn forth his refined Wines, and sent and invited his guests, all pleaded their excuses, and refused to come, not being hunger-bit, and sensibly affected with their own miserable estate, and the need they had of supply from those rich Provisions of a Savior, their-careless and secure hearts could rellish other sensual care, and swinish contentments which they had at home; when men set no price, see no need of those Dainties and Rarities of the riches of Grace and Salvation, purchased by Christ, and offered in the Gospel, he peremptorily concludes, Such shall never tast of them, Luke, 14. 24. [ 2]

The second sort of hard-hearted sinners, or of a fur∣ther and higer degree in this hardness, are such as have been exercised under the displeasure of the Almighty, 〈◊〉〈◊〉 had many stabs by the Truth, and threatnings of the Word, and have had many bruises and blows from the Dispensations of God in his Ordinances, deeply af∣fected, and almost 〈◊〉〈◊〉 〈◊〉〈◊〉 with the danger of their

own Estates, and the dreadfulness of those everlasting burnings which now they felt in their souls, and were not able to bear; but at last they have SHOOK OFF THEIR TERROR, 〈◊〉〈◊〉 away the vexation, and trouble that lay upon their spirits; and now they grow more fierce and hard-hearted than ever before, and dare out-face and out-brare the severest threatnings, the most dreadful Judgments that can be denounced, and which they find & confess themselves liable unto; having their conscience seared with a hot Iron, 1 Tim. 4. 2, & themselvs becoming fearlessly impudent to adventure upon sin, without the least touch of any remorse or trouble for it. The time was they confess they sate with trembling hearts under the Dispensation of the Word, and so silly and feeble spirited they were, that their hearts failed with fear, and 〈◊〉〈◊〉 away in the apprehension of the hainousness of their sin, and the unsufferable plagues that were due thereunto. But now that dale is 〈◊〉〈◊〉, those daies are past, they have got more wit and skil than to be scared with such Bug-bears, they can tell how to fence themselves against such fears and disquiets, they can sit and hear, and attend all that can be said, let them speak while they will, and wear their 〈◊〉〈◊〉 to the stumps, they can hear all, and slight all; nay, rather than fail, deride and make a mock of what they have heard, but to be troubled at what they hear, they are 〈◊〉〈◊〉 such Babies, they are not so much as stirred with a∣ny thing: Oh wo to thee that ever thou sawest thy heart at this pass, the greater will thy trouble be one day: The Devils beleeve and tremble, and doest not* 1.230 thou stir? Art thou in Hell here on Earth before thou comest thither? and dost thou come short of the Devils themselves in sensibleness of heart, and canst thou con∣tent thy self, yea bless thy self in this condition? Hear what God hath determined against thee, and wil certain∣ly bring upon thee, Deut. 29. 19. He that shal 〈◊〉〈◊〉 the words of this Curse, and shall bless himself in his heart,

saying, I shal have peace though I walk in the Imagina∣tion of my heart, 〈◊〉〈◊〉 drunkenness to thirst, the wrath of the Lord will smoak against that man, to cut him off from the Land of the Living, &c.

But before I part with thee, suffer me to spread the dreadfulness of thy condition before thy face, and leave it upon Record in thy Conscience, that thou mayest say thou 〈◊〉〈◊〉 forewarned. Know therefore thy case is al∣most desperate, and beyond Cure, thy doom draws on and hastens, which thou canst 〈◊〉〈◊〉 escape, thy plagues are beyond the utmost of all extremity, which thou canst not conceive, much less endure. [ 1]

First, Thy Case to common Reason (leaving secret things to God) seems past cure; it's a great suspicion the day of Grace is over, the date of mercy past, the pe∣riod of Gods Patience come to an end; all means have been used, and conclusions tryed with thee, the invincible stiffness of thy Spirit hath won the day, thou hast tried Masteries with all means, Law and Gospel, Promises, 〈◊〉〈◊〉 and 〈◊〉〈◊〉, the unconquerable hardness of thy heart hath out-bid all Dispensations, thou art Cannon proof, Law proof, Gospel proof, Threatning proof; there is no other means of good in Heaven or Earth, and thou art worse by them; all which are provided to better others, and have so done: without means thou hast no reason to think that God wil work, and thou hast had the try al of al, and thou art beyond 〈◊〉〈◊〉 in thy stifness, and therefore beyond all helps in an ordinary way, Prov. 29. 1. He that being often reproved, 〈◊〉〈◊〉 his heart, shall be destroyed, and that without re∣medy: he that casts away the salve that should cure him, spils the Physick that should recover him, casts away the meat that should nourish him, how should he be either cured or supported? There are no Commands that awe, no Promises perswade, no Terrors awaken, then there is no Remedy: He must be deluded that op∣poseth the Wisdom that only can guide him, he must be

cursed that resists the mercy that only can save him, he must be damned that 〈◊〉〈◊〉 upon the blood of Jesus, that only would redeem him, there is no other Remedy, no other Name but the Name of Jesus wherby men must be saved, Acts, 4. 12. Nay, not only means fail him, but God himself seems to forsake, Gen. 6. 3. My Spirit shall not alwaies strive with man: He hath striven by his Terrors, by his Mercies, striven and laid hold upon thee by heart-breaking 〈◊〉〈◊〉; Turn ye, why will ye die? turn ye, and cause others to return, and so ini∣quity shall not be your ruin, Ezek. 33. 11. Oh that there were such a heart in them to fear me alwaies, that it might be well with them, Deut. 5. 29. but thou hast wound away from Gods hand, and forsaken him, and he hath forsaken thee; there is Word and Promises, but no God in them, Terrors and 〈◊〉〈◊〉, but no God in them; Thou art without God, and art thou not* 1.231 then without hope? When the throws of a travelling Woman leave her, her life leaves her. So here.

It's said of a company of Despisers of Christ, That they 〈◊〉〈◊〉 him again unto themselves, Heb. 6. 6. When they resist one Christ, and resist that Salvation that hath been offered, either they must have another Christ, or he anew crucified if ever they be saved. So there must be a new Christ, and new Scriptures, before such miserable wretches can be relieved, the Blood of Jesus, the Spirit and Promises of Jesus; Grace and Salvation hath been tendered to these stubborn-hearted, and they have opposed and cast all away; either there must be another Christ, or he must die again: All the Commands and Comforts in the Word, all the Rules and Directions, 〈◊〉〈◊〉 and Counsels, have been used and tryed without any profit and prevailing power, therefore there must be another Covenant, 〈◊〉〈◊〉, and Scriptures, if thou beest saved; that's incredible, there∣fore the other impossible; 〈◊〉〈◊〉 can ye escape that neg∣lect so great Salvation? Heb. 2. 2. I appeal to your selves, You will go from the Law to the Gospel, from

justice to mercy, but whither wil you go when you have departed away from mercy, and mercy is departed a∣way from you. [ 2]

Thy judgment hastens, thou canst not not escape it nor prevent it, and truly it's coming more speedily and suddenly then thou art awar of. Thou bringest upon thy self swift destruction, & though thou sleepest yet thy damnation sleeps not. Hebr. 6. 8. the earth that often receives rain from heaven, and yet brings forth thorns is near unto cursing, look every day that God should curse al thy comforts, thy out-goings, and thy in-com∣ings, Prov. 28. 14. He that bardens his heart fals into mischief, fals into it, and is overwhelmed with it al of a sudden; he may fal into any tempration, he op∣poseth that counsel that should preserve him, falls into sins, he casts away that grace, and resists that spirit that should strengthen him; nay being past feeling, such a one wil run to commit al wickedness with greediness, Eph. 4. 19. Hell and Divills and 〈◊〉〈◊〉 are let loose upon such, the light of nature, evidence of reason, dictates of of Conscence, authority of the law, terrors of judgments, intreaties of mercies, the hard heart hath cast away al these, and therefore rusheth into what evil comes next, against Conscience, command, reason, sence, nature; men put of the principles, not of humanity, but of sence, and become more base than the beasts themselves, do that which beasts wil not do, and morality is ashamed to speak; As the ship when the anchors are broke, and cable cut and a mighty tempest arises, she is wholly left to the rage of wind and weather. When men harden their hearts God swears they shal never enter into his rest. Hebr. 3. last.

Ground of COMFORT to support the sincking spirits* 1.232 of broken hearted sinners when they seem to faint under the fierce displeasure of the Almighty, and to be 〈◊〉〈◊〉 with the unsupportable weight of the wicked∣ness of their own souls which they are neither able to avoid, nor 〈◊〉〈◊〉 to undergo.

Here hence is matter of sound refreshing both to the parties that are the patients, and bear 〈◊〉〈◊〉 bitterness and burden of their sorrow; to their friends, who as specta∣tors do mourn with them, and are affected with a fellow feeling of the evil of that which they find experimental∣ly; let me speak a word severally to them both.

Know therefore to thy comfort thou distressed soul, [ 1] this sorrow and anguish which now oppresseth thee, its not unto death, nay its the onely way and means to deliver from death, from the death of sin, and that security in which thou lyeft, without either sence of thy misery, or the least appearance and possibility of deliver∣ance, from the death everlasting of thy soul unto which thou wast hastening amain: As it is with a dead body when with rubbing chafing, and pouring in of hot waters there is some kind of warmth coming and over∣spreading the parts, there is good hope the soul is again returning, the man reviving again; Its so in this spiritual quickening of a soul dead in sin, stone dead, stiff & insen∣sible of the distempers that lodge within him, & take pos∣session of the whol frame of the inward man, as stif cold∣ness takes possession of a dead body; when the Lord begins to affect the sinner und makes throughly sensible with Godly sorrow, by rubbing and chafing in of sharp reproofs and passionate exhortations, there is a kind of spiritual warmth coming into the soul, and certain evi∣dence like a harbenger or immediate forerunner of life, and 〈◊〉〈◊〉 which wil undoubtedly take up their 〈◊〉〈◊〉 in the soul, he that goes in the vally of tears he 〈◊〉〈◊〉 on comfortably because he goes in the right way to Zion, they shal go weeping and mourning with their faces toward Zion, 〈◊〉〈◊〉. 50. 4. this is the guise and the way of such who are travailing towards the holy land, Im∣manuels Land, the land of Promise, they may be con∣tent to bear the hardness of the way when they are sure to attain the end of their journey, the salvation of their souls, that wil pay the charges and recompence the la∣bor

and quit cost in the issue; it's the travellers con∣clusion that carries them through the harshest way they meet withal he hath never an il day that hath a good night, and when he finds the marks of the way that are given him, the directions that are suggested to discover his approach to his own home, that makes him 〈◊〉〈◊〉 al the rest, as happily they may be to this purpose, 〈◊〉〈◊〉 you are passed so many dayes journey you shal come 〈◊〉〈◊〉 last to a most tedious and heavy way, and deep waters such as you must be forced to swim, can feel and find no bottom, yet if you keep the right causey there is no danger at al; It's a sad way, but sate, and then know you may, you are nearer home, 〈◊〉〈◊〉 danger is past, and the worst is over, ye are within sight of your own house; when the traveller who hath taken these directions, and retaynes his marks in his mind, when he finds that by experience which hath formerly been spoken, the way mervailous heavy, tedious, he sticks fast in the mire and clay, anon the waters are so deep that he feels no bot∣tom, he remembers and concludes now I know where I am, I am sure I am in the right way and certainly near home; this makes him devour al the difficulties wet and weary, he feels he fears nothing, he thinks of no∣thing, but his wife wil welcome him, his children re∣joyce in him, his friends refresh and accompany him, there he shal take up his lodging and refresh his weary nature; so here, in thy spiritual travel when the weight 〈◊〉〈◊〉 thy sins which of al other is the heaviest, the loss of a God, and his favor and presence which are depths and floods of distress which come even to the soul, there thou findest no bottom they are unsufferable unsuppor∣table, then lift up thy head, know this is the right way to Christ, and thou near home, even within the ken of the* 1.233 Promise of eternal life; Thou wilt come immediately to Jesus the Mediator of the new Covenant, thy head and husband, who wil wipe awayal tears from thine eyes, who wil embrace and welcome thee in the armes of his mercy

thee into the bosom and bowels of his love, & rejoyce over thee with everlasting joy, come thou mourning weary and weatherbeaten sinner, I have wept for thee and died for thee, and prayed for thee, and looked many a long look for that distressed soul, Oh be humbled, be estranged and divorced from thy lusts, when wil it once be, Oh welcome, though come weary and tired, no sooner there arrived but the spirit of comfort shal poure peace into thy Conscience which passeth al understand∣ing, & joy unspeakable and glorious, al the first born of God they wil come about thee and be glad to enjoy thy fellowship, and the innumerable company of Angels wil sing Hallelujahs in heaven, peace on earth and good wil towards men; God and Christ, Heaven and Earth, Men and Angels rejoyce in thee and thy condition, and why may est not thou be refreshed in it? There is no other way whereby God can according to covenant convey spiritual good to thee, no other way whereby thou eanst receive it. Be therefore forever comforted in thy condition, God must cut if he cure thee of a stony heart, God must wound that secure and careless soul of thine if ever he heale it, so himself professeth it is the method he takes in relieving the misery and di∣stressed and sinful condition of a son of Adam, Isa. 19. 22. The Lord shal smite Egipt and shal heal it, and they shal return to the Lord, and be wil be entrated of them, and he wil heal them.

Oh but my terrors have been many formerly but never* 1.234 as now passing strength; my burdens were 〈◊〉〈◊〉 before, but never such as now beyond al extremity, above al the ability I have, beyond al possibility I can conceive, to endure and not to dy under them in everlasting discou∣ragement never to look for any good.

Therefore thy comfort never so near as now; As in* 1.235 child-birth, so in this new birth, the stronger and shar∣per the throwes, the more speedy and successeful the deliverance. As it is in the cure of an old festered sore,

al the while it breaks and runs there is some ease, but there is yet no cure while the core remains, when that is pressed out though it be with much pain and extremi∣ty, yet then the healing comes on with most speed. When thy sorrowes have seized upon thee and thou hast brea∣thed out thy sighs and complaints to God, there hath happly been some ease, Oh but there was a core of some bosom lust or corruption that lay within, and yet not loosened and dislodged, and there is no perfect cure or healing wil befal so long as that remaines, and there must be much pressing, much struggling by word and paryer, before that wil part, and when thy heart parts from that, know undoubtedly, health and Salvation and comfort is near.

Comfort? Alas what do ye speak to me of comfort?* 1.236 who am unfit and unworthy, nor have any right* 1.237 unto it, Light is sowen for the righteous and joy for them that are upright in heart, yea but they have it hardly for whom it was prepared even planted and sown of purpose, it's their harvest let them reap it and receive it. But what have I to do with it, to put my sickle into anothers corn, who am a sinful unrighteous wretched creature?

Not onely the righteous who by the power of grace can* 1.238 subdue sin, but even the mourners in Sion who by the spirit are burthened with their sins, these I say have al∣lowance and that from God to share in this comfort. Blessed are they that mourn they shal be comforted Math. 5. 3. thou Sayest thou art not, thou findest none for the present; be it so, that is not in the promise but it's sure enough thou shalt be, that is sufficient: God wil make thee stay for it, and beg for it, and prize it before it come, that thou mayest be thankful for it when it comes; it shal be in Gods time and in due time, and if thou wouldst have it before, know thou art not sit to receive, nor God willing to bestow, thou hast it not in hand, but its 〈◊〉〈◊〉 in hope; it wil be and wil not fail,

and the reversion of it, is sufficient to support thee to live in hope; nay it is a portion provided on purpose and came for this very end; Isa. 61. 3. to appoint unto them that mourn in Sion beauty for ashes the Oyl of gladness for the spirit of heaviness, yea God himself wil come for this end to bring consolation uto thy soul.* 1.239

Thats a likely matter indeed when the vileness of my corrption makes me loathsom to my self, and weary of mine own soul, how justly may God loath me and e∣strange himself who is so great and holy a God.

That which thou conceivest a cause why God should* 1.240 withdraw his presence, it's that why he delights in thee; thy sins are loathsom thats true, but to loath thy sin, and thy self for them, its that which makes way and room for the Lords both Love to thee and pre∣sence with thee, Isa. 57. 17. Thus saith the high and lofty one that inhabits eternity I dwel with him also that is of an humble & contrite spirit, to revive the heart of con∣trite ones.

The greatness of God and holiness of God takes most content in a broken heart burdened with sin and loosened from it. And herein the doubts of a distressed soul may be answered, and discouragments also cured and removed, wil so great a God vouch ase to cal upon so base a creature, so holy a God, so sinful, so filthy and polluted a sinner? yea behold; God reveals him 〈◊〉〈◊〉 in the height of al his greatness and holiness and professeth he hath but two habitations where he takes 〈◊〉〈◊〉, i. e. the highest heavens and a broken heart, that sees his own weakness and therefore the greatness and power of God is most 〈◊〉〈◊〉, it ackonwledeth its own vile∣ness 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 own filthyness, and there the holi∣ness of a God is most honored, feared and advanced, therefore the 〈◊〉〈◊〉 for God to dwel in where his honor may most of al be advanced; and he comes with his cost, and for this intent and purpose, that he may re∣vive and quicken, therefore he wil not, therefore he

cannot miss of his end, and the attaining of that he intends nor thou of thy comfort.

It's matter of comfort to such 〈◊〉〈◊〉 are frinds and wel∣wishers [ 2] to those burdened and distressed creatures; Mourn for them you should, but yet be comforted with them you ought. For if you desire their good in truth and in earnest, its certain they are now, and never were before in the road of mercy, in ready way, yea the onely way to attain favour and everlasting compassi∣ons* 1.241 from the hand of the Lord. It's now the day of Gods visitation, the Lord seemed to pass by as a stranger be∣fore, as though he cared neither for them, nor the wel∣fare and comfort of their souls, but suffred them to live and dye in their sins not so much as looking after them: behould now is the day of their visitation, wherein the Lord comes to visite the sinner, and to enquire touch∣ing the eternal prosperity of the soul, to loosen him from the power of his lusts, and to free him from the prevailing power of those corruptions, that would cer∣tainly ruinate his happiness, Yea now the spirit seems to travel upon the soul until the Lord Jesus be formed in him, when as formerly he bore the image of sin and Satan, so the Father of the Prodigal when his heart had been pinched under the pressures and miseries of his baseness brought upon him, and constrained him to take thoughts of forsaking his former course, see what* 1.242 solace it was to his Father. For this my son was dead but is alive again, he was secure, he is now affected with the sight and sence of his sin, he was hard-hearted and perverse in his way, now he is plyable and yeilding to any impression. I speak it the rather because carnal persons conceive that this broken heartedness is a kind of curse, and that which makes men unsuitable to their Places, and unserviceable wholly for any imployment; the prophane Husband, the unjust Master, the loose Companion, curse the day that ever the Minister came amongst them; the wife was vain and froathy to suit

〈◊〉〈◊〉 folly; but now the former 〈◊〉〈◊〉 is turned into mourning, she grows mopish and melancholly, there is no content in her: The Apprentice that was as the Glove to the Hand, fitted his turn at all times, at al as∣saies, would lye for his humor, cozen for his profit, but now forsooth is grown so tender and conscientious, he dare do nothing, there is no service in him; his compani∣on that would ruffle it out in mirth & jollity, is becom so pensive under the pressure of his Conscience, that there is no society in him; they look at them as lost and undone persons, the Preacher hath spoiled them, they are fit for nothing. And so also some poor ignorant people whose waies were civil and moral, and never acquainted with Gods manner of dealing in such cases; when they see their friends, and children, and kindred, sinking under the sence of their sin, and Gods displeasure, their hearts taken up wholly with attendance to their own Spiritual necessities, and taken off from all other occasions; they look at it as a kind of madness and distraction, and they fear they will not come to themselves again, when in Truth they never came to themselves before now, nor in truth considered where they were, or what they did: whereas this broken-heartedness doth not impair any mans abilities, but turns them the right way, and im∣proves them for the Lords advantage; it makes men un∣handy to sin, but fit for the Service of the Almighty; only it is a spiritual sickness, and you must in reason wait til the extreamity be over, before the party can be free for any work but this, because he finds this most need∣ful: He that takes Physick retires into his Chamber, but it is not to hinder his imployment, but further it for future time; the Child when he sees the Grapes a pres∣sing, he fals a crying; and fondly conceives his Father spoils them, to bring 〈◊〉〈◊〉 out of them: The unexpe∣rienced stander by imagines that the pieces of Gold that are put into the refining pot, and that into the fire, will utterly be spoiled, until he sees a Vessel of Gold framed

out of them, glorious for shew and Service, he then changeth his mind. So here; when thou 〈◊〉〈◊〉 the Lord putting men into the furnace of his fierce wrath, scorch∣ing their Consciences, know, the Lord hath them now in the 〈◊〉〈◊〉, and intends to make them Vessels of Grace and Mercy, who before were Vessels of Dishonor, fit for nothing but to serve sin and Satan, help thou 〈◊〉〈◊〉 the work, and 〈◊〉〈◊〉 in it; and as Paul in a like case wish'd, That not only they, but all; thy friends, and* 1.243 children, and kindred, 〈◊〉〈◊〉 not almost, but altogether such as they are, broken-hearted sinners.

DIRECTION. How to carry ourselves tow∣ards* 1.244 distressed sinners in this condition, who are thus pierced unto the heart, whose perplexities of spirit are such they cannot express, and their pressures beyond strength, more than they are able to undergo. We should yern towards them in mercy, and put on the bo∣wels of tenderness and compassions towards them in len∣ding what possible relief may be to the utmost of our a∣bilities; not only Religion will enjoyn this, and reason perswade, but even Nature and Humanity might com∣pel and constrain us hereunto. It was that which the Law enjoyned, Deut. 22. 4. Thou shalt not see thy Brothers Ox or his Ass fall down by the way, and hide thy self from him; but thou shalt surely, Surely help him, q. d. Let all alone, use no pleas, make no excuses, this must and ought to be done; Doth God take care of Oxen? No, it is for our sakes it was spoken; Shal the Ox be burdened, & not the heart under pressures be relieved? Shal the Ass fallen be raised again, and the Conscience bowed and crushed under the weight of everlasting vengeance, not be comforted? There Life na∣tural is only endangered, here Eternal Salvation is ha∣zarded; therefore their greater need calls for the grea∣ter* 1.245 pity. As Job complained, Job, 19. 21. Have pity upon me, O my friends, have pity upon me, for the hand of God hath touched me. The spirit of a man will

〈◊〉〈◊〉 his infirmity, but a wounded spirit, who can bear? Lend a hand therefore at such a dead lift, and help him to bear that, that no creature of himself is able to under∣go; have such in your minds dayly, carry them in your prayers, keep them dayly in your hearts; when a par∣ty is in a fainting fit, dying away, how readily doth Hu∣manity lead men to lend present help; one man holds, another rubs and chafes, a third applies warm cloaths, each man strives to come first, and to do most; I pray you take of my Water, take of my Bottle, &c. that's but a sudden 〈◊〉〈◊〉 over the heart that wil suddenly pass away; but this is a wound that hath pierced through the soul, bleeding and sinking with Hellish horrors, breathing out his sighs, Oh when, Oh when wil it once be? He that hath not put off Humanity, and the very Nature of a man, he cannot but put on tenderness and commiseration towards such; and therefore what shal we think of those, who instead of tenderness and pity, which they should express towards such, their hearts rise in bitterness, and indignation against them; yonder be your broken-hearted persons, &c. It's no great matter, you may see what they have got by Sermon gadding, what may we think of such? We may say, and think as Job speaks, he that is in misery, should be comforted by his Brethren, but men have forsaken the fear of the Lord, Job, 6. 14. It's an Evidence of an Egyptian when an Israelite is going out of Egypt, he stinks in his No∣strils; nay, a sad argument of a soul devoted to destru∣ction, Deut. 25. 17, 18, 19.

EXHORTATION. As to proceed the right way,* 1.246 so never to rest until 〈◊〉〈◊〉 come to the right pitch of this saving sorrow, otherwise we shall lose our labor, all the pains, and 〈◊〉〈◊〉, and trouble we take, wil prove in∣deed unprofitable, we shal lose our labor, and our souls and all; we should not content our selves therefore with a slighty touch to have the skin happily a little rippled, or the heart stabbed now and then with an overly stroak,

but stay not until we come to the bottom; to be pier∣ced through and through again, until we see our 〈◊〉〈◊〉 bleeding out their heart blood, and the core of our cor∣ruptions coming out; true it may be, it wil cost hot wa∣ter, time and toyl, before that day come: be it so, but it wil quit cost when ever it comes; the longer the seed time, the larger the Harvest; They 〈◊〉〈◊〉 sow in Tears,* 1.247 shall reap in joy, let us not lose all for a little: The Pa∣tient wil tel you, why should I be cut for the stone in the Reins, if the stone never be taken away, and I cured? Hath then the punishments which have been threatened, the stroaks and terrors of Conscience which thou hast felt, the dreadful displeasure of the Almighty, which hath been denounced and seized upon thy soul, have they happily wrested tears 〈◊〉〈◊〉 of thine eyes, bitter con∣fessions out of thy mouth, and forced thee to pensiveness in thy carriage, and perplexity in thy Spirit? &c. All this is good so far; but it wil do thee no good, if thou goest no further. Say with thy self, what sorrow have I more than Judas had? what do I do more than Cain* 1.248 did? what difference betwixt my complaints, and Esau's tears? Do I out of horror of heart, vomit out* 1.249 my sins by confession? So did Judas. Do I make Re∣stitution?* 1.250 So did Judas. Do I wander up and down racked in a restless condition? So did Cain like a Va∣gabond upon the face of the Earth. Do I sue to God for a blessing? So did Esau, and that with tears, and that with importunity. Take not up thy stand here, but say, Oh Lord, that I may have somthing more than Hypocrites, do somthing more than Reprobates can do; have I suffered all these terrors, wept al these tears in vain? If so be it be in vain; Oh let me not have sorrow* 1.251 only, but that true sorrow that may cause repentance never to be repented of: Go then beyond al horrors and fears, and stay not before thou findest and feelest thy sin worse than al thy plagues, or else thou never feltest them aright; Look not to punishments that are cross to

thy comfort and 〈◊〉〈◊〉, but look to the stubbornness and resistance of 〈◊〉〈◊〉 heart, which 〈◊〉〈◊〉 cross to God and his Holiness, and holy. Laws; 〈◊〉〈◊〉 that be heaviest of all other evils, which indeed is the greatest evil of all. This too much hast 〈◊〉〈◊〉 the new 〈◊〉〈◊〉 makes many 〈◊〉〈◊〉 Christians, still born, not begotten again to a 〈◊〉〈◊〉 hope, 1 〈◊〉〈◊〉; They heal themselves before God heal them, make 〈◊〉〈◊〉 before sound 〈◊〉〈◊〉; not that they can apply too soon, if they apply truly; but they think they do apply 〈◊〉〈◊〉 they neither do 〈◊〉〈◊〉 〈◊〉〈◊〉 Keep thy heart in foak by godly Sorrow until thou 〈◊〉〈◊〉 thy corruptions like noysom weeds come up kindly by the roots; 〈◊〉〈◊〉 〈◊〉〈◊〉 feelest sin as sin in the bitterness thereof, that thou fearest al sin in the least appearance thereof: that whatever shal be conceived, or be discovered to be such, the 〈◊〉〈◊〉, notice, incli∣nation, disposition, or suspicion thereof, thy heart may 〈◊〉〈◊〉 to come 〈◊〉〈◊〉 any provocation leading that way, and may readily listen to what ever may 〈◊〉〈◊〉 help or di∣rection to avoid it or subdue it. Bear thy burden till the Lord ease thee, be in prison, and let the Iron 〈◊〉〈◊〉 into thy soul, until the Lord 〈◊〉〈◊〉 and deliver thee, and bring thee out of the house of Bondage; then shal thy mouth be filled with laughter, and thy heart with joy, and that joy shall no man take away from thee; travel the appointed months of mourning, and then thou shalt be delivered with success, and attain the 〈◊〉〈◊〉 that wil stand by 〈◊〉〈◊〉.

How may we get help against the stubbornness of but hearts, against that resistance and 〈◊〉〈◊〉 that we find in our selves to this contrition of 〈◊〉〈◊〉?

The Directions are Three.

Do not tug with this resistance in thine own power,* 1.252 or any ability that is in thee; do not in thine own strength contest with that rebellion, for it's certain this

wil make it excessive rebellious; when thou seemest to 〈◊〉〈◊〉 violence to thy self, thou wilt be more 〈◊〉〈◊〉, nay thou wilt grow to a kind of felness and 〈◊〉〈◊〉 of op∣position against the Work of Gods Grace; Sin becomes out of measure sinful by the Commandement, Rom. 7. 13. and instead of quarrelling with thy sins, thou wilt quarrel with the Almighty; and if I do what I can, why should not God help me? Mark, now you are quarrel∣ling with God; and because you cannot do what you should, you wil do nothing: this is ordinary and usual, you wil find a Hellish fierceness of Spirit upon this turn.

You wil say, What shall I do?* 1.253

Come and bring thy soul into Gods Presence, lay thy* 1.254 self down in his sight, and tell the Lord that thou art a Traitor, and which is worse, thou canst not but be so, that's thy misery; make known al the base abominati∣ons of thy heart and life before the Lord, and al that 〈◊〉〈◊〉 and opposition that thou findest in thy soul to Christ and his Grace, beseech him to take away the treachery and falsness of thy heart, beseech him that he would do that for thee that thou canst not do for thy self; tel him that thou would'st chuse not to be, rather than to be thus treacherous; tel him that he hath said, he will take away the heart of stone, Ezek. 36. 26. and that it is not in thy power to put it away, and therefore leave thy soul there, beseeching him to make known himself as a God hearing prayers, pardoning sins, and subduing iniquities; plead the Covenant of Grace, and the Promises of it, that al is freely, and firstly, and wholly from himself, that he must make us his People, he must make us humble and broken-hearted; Look to Jesus Christ, and beseech him that 〈◊〉〈◊〉 the Keyes of Hell and Death, that he would unlock those brazen gates and doors of thy heart, Rev. 1. 18. [ 2]

Do not fear the terror of the Truth, so 〈◊〉〈◊〉 to step aside from under it, and withdraw thy self from the 〈◊〉〈◊〉 of

it, but think of the goodness of it; as a man, though he fear the bitterness of the Pill, yet knowing it's a means of his health, he is willing to take it: So here. When God moves, move thou; when he stirs, stir thou; ma∣ny a man neglects 〈◊〉〈◊〉 stirrings of the Spirit of God, and never hath the like again, and then on his death bed cries for his old terrors. Oh therefore when the Truth meets you and stirs you, keep 〈◊〉〈◊〉 heart under it, and follow the blow in secret, and bless God that hath opened thine eye, and 〈◊〉〈◊〉 thine heart in any measure, and let thy heart lie stil under the stroak of the Truth: the want of this is the reason why many a soul is so long under the workings of Contrition, and never grows to any settle∣ment, because 〈◊〉〈◊〉 keep not their hearts under the pow∣er of the Truth, which would throughly break the heart for sin, 2 Kings, 13. 19. The Prophet bids the King smite, and he smote thrice and ceased, whereupon the man of God was wroth, saying, thou should'st have smitten five or six times; then bad'st thou smitten the Syrians till thou had'st consumed them. So when God hath been grapling with thy heart, and would have pluc∣ked thee out of the paw of the Lyon; thou hast prayed once, or twice, or thrice, it may be; and then after a while, thy care, and diligence, and endeavors are over; thou should'st have prayed six times, thou should'st give God no rest, nor thy own soul any rest, thou should'st never cease striking until thou hast destroyed those corruptions of thine.

Possess thy soul with the ticklishness and danger of that [ 3] condition thou art in. In regard of the secrecy and difficulty of the work, how easily may I be deceived, and how dangerous is it if I be; a failing here can never be repaired afterward; if never broken for sin, then ne∣ver broken from sin, then never united to Christ, and then thou shalt never see the face of God in Glory: think how many have miscarried in this place: as when a Marriner sees the Mast of a Ship, he fathoms the Wa∣ter,

and tacks 〈◊〉〈◊〉, and looks about him, lest 〈◊〉〈◊〉 〈◊〉〈◊〉, we split upon the rocks also. So do thou look to thy self here, thousands have sunk and split themselves here, and thou art in danger; and know, that if thou doest 〈◊〉〈◊〉 here, thou art 〈◊〉〈◊〉 for ever.

They said to Peter, and the rest of the Apostles, men and brethren, what shall we do?

Here we have the carriage of these Converts, as a fruit of that piercing and brokenness of Spirit, which was wrought in them by the power of the 〈◊〉〈◊〉, the in∣ward disposition of the heart discovers it self by the out∣ward expression of their speeches and 〈◊〉〈◊〉 here laid forth before us, as 〈◊〉〈◊〉 special effect which followed presently, and 〈◊〉〈◊〉 therefrom. The breaking of the clouds by 〈◊〉〈◊〉 and 〈◊〉〈◊〉, beings a storm with it usually; the 〈◊〉〈◊〉 in their speeches; argued thunder and lightning in their spirits: look how the temper and constitution of the body goes, so the pulse beats in his proportions answerable; the Spirits few, and heart faint, and actions feeble, it moves marvelous weakly; if the 〈◊〉〈◊〉 be marvelous quick and speedy, the Physitian wil tel you there is a Feaver stirring, and it may be hazardful, that hath now seized upon the Na∣ture of the party: Look as our hearts and consciences are affected within, so wil be the 〈◊〉〈◊〉 of our words and actions without 〈◊〉〈◊〉 their 〈◊〉〈◊〉 was deep, and their 〈◊〉〈◊〉 are bitter, which here they make. In it ob∣serve Two things.

• 1. The parties to whom they tender their complaint, Peter and the Apostles.
• 2. The 〈◊〉〈◊〉 it self.

The part 〈◊〉〈◊〉 are described and set forth two wayes, 1. In regard of the office unto which they were now called. Peter and the Apostles. 2. In regard of that esteem and respect they 〈◊〉〈◊〉 them, they lovingly and tenderly here greet them, men and bretheren, a stile and compella∣tion that holds forth endeared affection with it, so far are these men altered from what they were, from what they said, from what they did, ere while they scorned them, now honored them, not long since they reproach∣ed them, are not these men ful of new wine? and now behold they reverence and fear before them, they re∣jected their counsel before and are now forced to crave it, yea right glad to hear and receive it. In a word, they repair to them as messengers of Christ, they 〈◊〉〈◊〉 them as bretheren, the world you see is wel a∣mended.

Look at the complaint as it looks to the parties and there wee have two points we shal speak briefly to them both.

They whose hearts are pierced by the Ministry* 1.255 of the word, they are carryed with love and respect to the Ministers of it.

Men and Brethren, they be words of honor & love, & they spoke them seriously and affectionately, they mocked them before, and they now embrace them, they cared not what tearms of reproach they cast upon their persons, they know not now what titles of love and tenderness to put upon them, they now fal at their feet as clients, who flouted them before as enemies, so it was with the jaylour Acts, 16. 30. 31. 34. how kindly doth he use Paul and Silas whom 〈◊〉〈◊〉 he handled so currishly, beyond the bounds of reason and humani∣ty, he entertains them in the best room of his house who before thought the worst place in the prison too

good for them. He baths their wounded parts which he had whipped and stocked before, fears and trembles before them as his counsellors, whom he handled most harshly 〈◊〉〈◊〉 as Prisoners; he feasts them as his guests whom he had struck as Malefactors; the wind was in another dore, the man is of another mind yea is another man than he was. God had no sooner opened the heart of Lydia to attend the word but her affections were ex∣ceedingly enlarged, towards the dispensers thereof. Acts 16. 15. so that the cords of her loving invitation led Paul and held him captive, he professed she compelled them i. e. by her loving and affectionate expressions, prevailed with them for a stay. And while Paul had the Galathians under the Pangs of the new birth and Christ was now forming in them, they professed they would have plucked out their eyes and have given them to the Apostle, Gal. 4. 15.

Naaman hath no sooner his leprosy healed, and his heart humbled and cut off from his corruption, but he professed himself and what he had is at the devotion of the Prophet, and that not out of complement but in truth, 2 Kings 5. 15. Take a blessing from thy ser∣vant.

Reasons are two.

They see and know more than formerly they did,* 1.256 when happily the crooked counsels of others deceived them, and their own carnal reason couzened and deluded their own souls that they mis-judged the men and their doctrine also. As that they did not speak the truth, or else had some crooked and self-seeking ends in what they spak; As either to gratify other mens humors whom they would please or else to set up their own per∣sons and praise and esteem in the apprehensions of others as singular men and more than of an ordinary frame; and therefore would wind men up to such a high pitch of holiness, and force them to such a singular care to fly the very appearance of al evil, when its more than needs

and more than God requires, and more than any man can do but now they find by proof and are forced out of their own sence and feeling to acknowledg the truth of what they have spoken, and what they have heard, & themselves also, to be the faithful ambassadors of the Lord Jesus, and therefore 〈◊〉〈◊〉 to be believed and attended in their dispensations and honored of al. So Paul 2 Cor. 4. 3 We hope we are made manifest unto your consciences Thus the Woman of Samaria when our Savior came home to the quick and met with the secrets of her heart, she then fel from her taunting and slighting of our Savior to admiring of him, Come saith she behould the man that told me al that ever I did, is not be the Christ. John, 4. 29. Look as Nabuchadnezzar said, Dan. 4. last, now I know the God of Daniel is the true God, and now I praise the living God, so when they have been in the fire, and God hath had them upon the anvil, now I know what sin is, now I know what the danger is, now I know what necessity there is to part with sin; when the Patient hath found the relation and direction of the Physitian hath proved real it makes him prize and hon∣or his skil and counsel, for ever; and for ever to have his custom, 〈◊〉〈◊〉 the Pythonist was compelled from the power of Pauls administration to confess, these are* 1.257 the Servants of the living God which shew unto us the way of Salvation, so here.

〈◊〉〈◊〉 they see more and can therefore judge better of the* 1.258 worth of persons and things; so their conscience now hath more scope, and the light of reason hath more li∣berty, and allowance to express that they know, and nothing now can withstand and hinder; for while men are held captive under the power of their lusts and cor∣ruptions of their hearts, in which they live, and which for the while they are resolved to follow; though 〈◊〉〈◊〉 reason happily do yeild it, and their own hearts and Consciences cannot but inwardly confess it, the persons are holy, the 〈◊〉〈◊〉 are 〈◊〉〈◊〉 which they con∣demn

and dangers dreadful which they 〈◊〉〈◊〉; yet to profess so much openly to others, and to the world were to judg themselves while they would acquit others, and condemn their own courses, while they 〈◊〉〈◊〉 praise and honor the carriages and persons of others, 〈◊〉〈◊〉 therefore darken the evidence of the word by 〈◊〉〈◊〉 〈◊〉〈◊〉 and reproaches, 〈◊〉〈◊〉 the wittness of 〈◊〉〈◊〉 and stop its mouth that it cannot speak out. Thus 〈◊〉〈◊〉 1. 18. they hold down the truth in unrighteousness When the truth that is by their judgments assented unto, and by their hearts yeilded, and therefore should break out and give in testimony to the good wayes of God: their corrupt and unrighteous and 〈◊〉〈◊〉 hearts hold it prisoner, wil not suffer it either to appear unto others or prevail with themselves; As it 〈◊〉〈◊〉 with the Scribes & Pharisees when the wonder was wrought by Peter, say they Acts, 4. 16. that indeed a not 〈◊〉〈◊〉 miracle hath been done by them is manifest to all 〈◊〉〈◊〉 dwel in Jerusalem, and we cannot deny 〈◊〉〈◊〉 (q. d. they would have done it if they could) but that it spread no further, let us charge them straitly that they speak no more in this name. But here when the conscience of a poor sinner is convinced, and the heart wounded, and that resistance and gainsaying distemper is taken off and crushed, now 〈◊〉〈◊〉 is in commission and hath 〈◊〉〈◊〉 scope & the coast is now clear that reason may be heard, now the broken hearted sinner wil speak plainly, these are the guides that God hath setup, their direction I wil attend, these are the dear and 〈◊〉〈◊〉 servants of the Lord whom I must honor, and with them I would 〈◊〉〈◊〉 trust my soul, not with the blind guides, and 〈◊〉〈◊〉 teachers, who daub with untempered morter and are not trustie to God, nor their own souls, and therefore cannot be 〈◊〉〈◊〉. Oh send for such though 〈◊〉〈◊〉 〈◊〉〈◊〉 life time they could not endure the 〈◊〉〈◊〉, abide the presence, nor allow them a good word 〈◊〉〈◊〉 their persons and proceedings and professions, (yea that they wil confess)

but it was directly against their own judgment and knowledg and Conscience, myne own heart often gave my tongue the lye, when I did so speak and so 〈◊〉〈◊〉 their conversation, otherwise, I must have condemned 〈◊〉〈◊〉 own course and Conscience also, but the Lord is with them, and the 〈◊〉〈◊〉 is with them, and a 〈◊〉〈◊〉 wil undoubtedly follow them. Ask why these poor pierced sinners did not go to the Scribes, they would tel the truth. Oh it was 〈◊〉〈◊〉 that deceived us, led 〈◊〉〈◊〉 drew us to the commission of this hellish wickedness; we cannot cal them teachers but 〈◊〉〈◊〉, they could never help themselves, therefore not help us.

INSTRUCTION, Sound contrition and brokenness* 1.259 of heart brings a strange & a sudden alteration into the world, varies the price and valew of things and per∣sons beyond imagination, turnes the market upside down; makes the things appear as they be, & the persons to be honored and respected as they are in truth, that look what the truth determines, reason approves, and Conscience witnesseth, that account is current in the hearts and 〈◊〉〈◊〉 of those, whose hearts have been pierced with godly sorrow for their sins. Be∣cause 〈◊〉〈◊〉 not by outward appearance as it is the guise of men 〈◊〉〈◊〉 corrupt minds, but upon experience, that which they have found and felt in their own hearts, what they have seen and judged in their own spirits, they cannot but see so and judg so of others. Those who were mocked as men ful of new wine, are now the pre∣cious servants of the Lord, flouted to their 〈◊〉〈◊〉 not long since, now they attend them, honor and reverence them, yea fal at their very 〈◊〉〈◊〉. It was before men and drunk∣ards, now men and bretheren, the world you see is wel amended but strangely altered. It was said of John Baptist the fore-runner of our Savior, and the scope of 〈◊〉〈◊〉 doctrine was mainly to prepare the way for the Lord, it's said of him that Elias is come and hath refor∣med al, 〈◊〉〈◊〉 a new face 〈◊〉〈◊〉 frame in the profession of the

Gospel, Math. 17. 11. Turned the disobedient to the wisdom of the just men, the hearts of children to the fathers, that though they were so degenerate that Abraham would not own them had he been alive, yet when the Ministery of John had hammered and melted them for the work of our Savior, they became to be wholly altered, their judgments altered and their carri∣age also. For in truth the reason why men see not the loathsomness of other mens sins, or else have not courage to pass a righteous sentence upon them, It is because they were never convinced to see the Plague sore of their own corruptions, never had their hearts affected with the evil of them in their own experience but their own Conscience was misled out of authority, and stifled that it durst not outwardly condemn that which in∣wardly they could not but approve. They therefore who either do not see their own evil, or dare not pro∣ceed in open judgment to condemn, they wil either not see or not pass a 〈◊〉〈◊〉 judgment upon others, so Paul intimates to Agrippa, Acts, 26. 8. 9. let it not seem strange Oh King for I my self did think I should do many things against the name of Jesus, which I also did. q. d. whiles thou so 〈◊〉〈◊〉 thou wilt see as I 〈◊〉〈◊〉, and do as I did, but after God had entered into 〈◊〉〈◊〉 with him and spoken dreadfully to his soul see, 〈◊〉〈◊〉 is another man and of another mind; he destroy∣ed the Churches, now takes care of them; he that hated the name and Gospel of Jesus counts al things dung and dross for the excellent knowledg of Jesus, the world* 1.260 is wel amended but its mervailously altered, and ther∣fore we have found this man a Pestilent fellow Acts, 17. 16. he hath subdued the state of the world.* 1.261

TERROR, this shewes the dreadful and miserable condition of al those who after al the light that hath been let into their minds, conviction into their 〈◊〉〈◊〉, horror into their hearts touching the evils that have been committed and come now to be discovered

unto them, they loath the light that hath layd open their evils, distast those persons and preachers and Christi∣ans most, that have dealt most plainly to descover the loathsomness of their distempers, it shewes the 〈◊〉〈◊〉 corruption of the mind and heart that grows worst under the best means, and cleaves most to its sins under al the choycest means that would pluck their sins from their heart, and their heart from them, they are either fools or mad men that 〈◊〉〈◊〉 endure the presence of the Physitian without whose help they could not be cured. This is made an evidence 〈◊〉〈◊〉 the estrangment of Gods heart from a people, and an immediate fore-runner of their ruin. Isa. 9. 13. 14. 17. For this people tur∣neth not unto him that smote them, neither do they seek the Lord, therefore the Lord wil cut off from Israel head & tail, branch & ush, one day therfore the Lord shal have no pify on their young men nor mercy on their fatherless, for every one is an Hipocrite. It takes away al pity in God, al hopes in themselves of any good. After Pharoah had many qualmes & recoylings of spirit by Moses dea∣ling with him, & the miracles which he had wrought for his repentance, & at last sides it with the hellish stiffness of his own stubborn heart, so that he cannot endure the speech or presence of Moses any more, Exod. 10. 28. get thee from me, see my face no more, for the day thou seest my face thou shalt die, God sends 'Moses no more, but sends his plagues to destroy his first born he wil not see the face of Moses he shal feel the fierceness of the wrath of the Lord.

He that is truly pierced by the Ministry of* 1.262 the word, he is buisy to enquire and ready to submit to the Ministers of God making known his mind therein.

They who never had thought of their own condition never craved nor cared for the counsel & direction of any in the things of God, as seeing no need of either, but now the case is otherwise every mans heart is now ful of fears & his mind sul of doubts, and he is stored with questions; they al with one mouth, and one mind, as one man that had but one heart, they said one spake it, but al consen∣ted q. d. that is al our cases, that is al our de 〈◊〉〈◊〉 men and bretheren, we can find no rest in our hearts nor resolu∣tion in our judgments, we could not but come and seek and we shal be more glad to receive counsel and guidance from you, So that broken heartedness doth two things which are the two Parts of the Doctrine.

• 1. It makes men buisy to enquire.
• 2. Ready to receive direction from Faithful Ministers.

A true fight and sence of a mans finful condition* 1.263 sets men upon the search, awakens men out of that sence∣less security in which they were buried, makes them look about them, puts them upon the serious conside∣ration of their own spiritual condition, not long be∣fore they scant thought whether they had louls to be saved, or sins to be pardoned, or mercy and grace to be looked after, they never put it to the question what they could say or shew for heaven, but now they be∣gin to think with themselves what they are; this is set forth to be the guise and behavior of converting sinners when God begins to tamper with the hearts, for the al∣teration of their states. Jer. 50. 4. In those dayes

and at that time, when God hath stirred their hearts to recover themselves out of the Babilonish Captivity, (Deliver thy self O Sion, 〈◊〉〈◊〉 who dwellest with 〈◊〉〈◊〉 Daughter of Babilon) See how they bestir themselves, Going and weeping shall they go and 〈◊〉〈◊〉 the Lord their God: weep stil, and go stil, sorrow stil, and seek stil; they who stirred not a foot before, nor looked after the Lord, nor their own happiness and comfort. So it was with Ephraim, when the Lord began to work his heart to a right apprehension of himself, Jer. 31. 18. while he was in his Natural Condition, he was like an untamed Bullock, unacoustomed to the Yoke; but when the Lord had taken him to task, then he be∣gins to 〈◊〉〈◊〉 with himself, and betake himself to new thoughts, verse 19. When I was turned, I repented; when I was instructed, I smote upon my thigh: Thus John Baptists Hearers, when once the Word wrought kindly upon them, it made them al busie and inquisitive, even as one man, Luke, 3. 10. to 15. The People they came and asked, the Publicans they enquired, the rude Soldiers they also began to demand, Master, what shal we do? This disposition of spirit set men a going who sat stil before as in a dream. The covetous Publicans whose thoughts were after their gain, how to compass their Commodities from every Quarter: the rude and unruly Soldiers, who cared for nothing, nor thought of nothing, but how to satisfie their own lusts, and sult their own corrupt desires, al was fish that came to net; and the sottish multitude who meerly followed the sight of their eyes, after a bruitish manner minded that which concerned the out ward man, What shal we eat? what shal we drink? what shal we put on? In likely hood had never a thought of God, nor of themselves, whether there were a Heaven to be expected, or a Hel to be avoi∣ded, but followed their present pleasures; see now how serious and inquisitive they be, they now conclude som∣thing must be done, and they would willingly know

what course they ought to take: when God sets upon mens souls, then they set upon their Service.

The Reasons are Two:

Because they now feel the evil they never feared before,* 1.264 now they see the danger and misery hanging over their heads, able to overwhelm them, and sink their hearts, which they never suspected formerly. And therefore now, not only Reason 〈◊〉〈◊〉 them, but their own safety, Nature and 〈◊〉〈◊〉-love wil force them to bestir themselves to the utmost of their strength, and improve al their abilities to the utmost of their power, to prevent such over-bearing evils, and provide for 〈◊〉〈◊〉 own relief and welfare; and so the more to use al diligence here, because they are unknown, and yet spiritual, which con∣cern their eternal estate, and therefore cause most fear, and threaten most hazard, and therefore constrains them to seek 〈◊〉〈◊〉 and neer for succor and relief. So it was with the Prodigal when he came to 〈◊〉〈◊〉, before* 1.265 he had not the right 〈◊〉〈◊〉 of his Reason, nor conceived of things as they were, but as frantick men fal, into fire and water, and fear nothing, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 no∣thing; but now being come to the 〈◊〉〈◊〉 of his understan∣ding, he considers, How many Servants are in my Fa∣thers Family, that have bread enough, and I 〈◊〉〈◊〉 with hunger? Luke, 15. 17. then he 〈◊〉〈◊〉 himself, I will arise and go to my Father, and say, &c. So it is with many prodigal, 〈◊〉〈◊〉, deluded Creatures; they spend time and strength, and lay out themselves; 〈◊〉〈◊〉 nothing, and therefore fear no after-claps, until the time of Famine, and day of 〈◊〉〈◊〉 and horror come in upon them; they never saw, need of reading, hearing, prayer, seeking and enquiry: but now when they find themselves besieged with sins and plagues, and dayly ex∣pect the execution to be done, Heaven frowning, Hell gaping, their Consciences 〈◊〉〈◊〉, and themselves drop∣ping down to the Grave, and their souls to Hell, they think it high time, and more than time to bestir them∣selves,

to do what they can, and to cry for help and di∣rection in so desperate distresses and danger; I wil a∣rise, and go confer; I wil arise, and go enquire; I wil arise, and go pray; The whol need not the Physi∣tian,* 1.266 therefore they do not send, nor yet are they wil∣ling to receive, nor care to enquire, or take any Physick; but when the Difease grows fierce, and life is in danger, then post out Messengers, 〈◊〉〈◊〉 far and neer for a Physi∣tian, search every bush, enquire of every man what might be good, what have you 〈◊〉〈◊〉? what would you advise? So here. Thus God dealt with his People when he would awaken them, Hos. 5. last, In their affliction they will seek me early; then Hos. 6. 1. Come let us return to the Lord, he hath wounded, and he will heal. The full soul loaths the Honey Comb, but never* 1.267 looks out for provision; but the 〈◊〉〈◊〉 soul, that is now starving, runs if he can, if he cannot run, he wil go; if he 〈◊〉〈◊〉 go, he wil creep; enquires where he may have food, uses all means to get, he wil buy, or beg, or bor∣row. So here, &c.

They begin now to see the folly of their own conceits,* 1.268 and that confidence which in former times they had; how easily they could procure their own comfort, and how certainly without fail they could provide for the 〈◊〉〈◊〉 of their own souls, and everlasting happiness; they said it; and thought what they said, that there needs not so much 〈◊〉〈◊〉 to get to Heaven; at the time of 〈◊〉〈◊〉, and before their departure draw on; it's but bewading 〈◊〉〈◊〉 sins, and seeking to God for mercy; Oh but when it comes too, they 〈◊〉〈◊〉 another 〈◊〉〈◊〉 matter of it than ever formerly they did 〈◊〉〈◊〉, they 〈◊〉〈◊〉 at an utter loss with themselves, they know not what 〈◊〉〈◊〉 to take, which 〈◊〉〈◊〉 to turn; they know not, poor Crea∣tures, how to come at a Christ; nay how to 〈◊〉〈◊〉 him, how to attain 〈◊〉〈◊〉 pardon or peace: And therefore now (though 〈◊〉〈◊〉 late it may be) they see they know not what to do, or how to turn their hand to any spiritual

work, which in pride of heart, said and concluded, they could 〈◊〉〈◊〉 any thing: They are made of nothing but doubts and questions; If thou 〈◊〉〈◊〉 est the gift of God, thou would'st ask of him, and he would give thee Water of Life. John, 4. 10. Thou knowest not that thou art poor, and wretched, and 〈◊〉〈◊〉, and 〈◊〉〈◊〉, Rev. 3. 17. Those that are ignorant of the way, wil 〈◊〉〈◊〉 〈◊〉〈◊〉 any man, ask of any child: So a soul under 〈◊〉〈◊〉 〈◊〉〈◊〉 and ignorances, wil enquire of any Christian, ask of any Minister that may direct him in the way he should take.

This Doctrine is a Bill of Inditement against a world* 1.269 of ungodly men, who live in the Church, who may here read their doom, and the dreadfulness of their own con∣dition discovered beyond all denial; namely, to be such who as yet were never troubled, never so much as tou∣ched with a through sight and sence, of their own base∣ness, and cursed corruptions of their Natures and lives; they are so far from being broken by the Truth, and bat∣terred al to pouder by the power of an Ordinance, that indeed the day is yet to come that they 〈◊〉〈◊〉 any 〈◊〉〈◊〉 blow, from the 〈◊〉〈◊〉 Word of the Lord 〈◊〉〈◊〉 on upon their Consciences, by the hand and good Spirit of the Almighty, and that is evidenced out of the 〈◊〉〈◊〉 had they received the like impression with these Converts, they would have been 〈◊〉〈◊〉 upon the like practice with them, had their spirits been broken as theirs, they would have been as 〈◊〉〈◊〉 to seek out for succor and relief as 〈◊〉〈◊〉 do; but alas this duty appears not scant in the lives of men, therefore this 〈◊〉〈◊〉 is far enough 〈◊〉〈◊〉 their hearts: If thou had'st been sick as they, thou would'st have enquired of the Physitian as they; but where is the man almost that hath put the Quare to his own Conscience, propounded the Question serious∣ly to others, out of the sence of his own want, for to make narrow search of his own estate, 'Men and Bre∣thren, what shall I do? He never saw need to do any

thing, nor had heart to do any thing; men therefore had never desire nor endeavor to seek direction; when he hath been loth that men should put him to pains, and press him to diligence, and doing in this behalf. They make it a matter superfluous, and needless trouble thus to be taken up; what needs all this ado? (say they) and therefore they are willing to sit down with ease, but do nothing: they are setled upon their dregs, and endure not stirring, it's a kind of Hell, and like the appearance of Death, to be pressed to diligent inquiry, to make their Calling sure, 2 Pet. 1. 11. The state of the World is somwhat like that which the Angels express upon the proof they had, when they went to survey the frame of things, Zach. 〈◊〉〈◊〉 11. We have walked to and fro through the Earth, and behold all the Earth sits still, and in at rest. Walk we from one Plantation to ano∣ther, from one Society to another; nay, which is yet a further misery, from one Assembly to another, all the Earth sits still, and is at rest; there is no stirring, no trading in Christianity; men cheapen not, enquire not after the purchase of the precious things of the Gospel, what shall I do to be quit of my self? what shall I do to be severed from my sins which have pestered me so long? prejudiced my peace so much, and if it continue, wil be my ruin? As though Christ were taking the Charter of the Gospel from the present Generation, and were remo∣ving the Markes, there is no stirring, Trade is dead, men come dead, and sit so, and return so unto their Habitati∣ons, there is deep silence, 〈◊〉〈◊〉 shal not hear a word. What spiritual good they get, what they need, or what they desire; men are willing to do nothing, and there∣fore they wil not enquire what they should do; certain it is, the Word never wrought kindly upon thee, nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉〈◊〉 for thy spiritual good: thou ne∣ver knewest what it was to be loft, 〈◊〉〈◊〉 thou never had'st a stir of heart to enquire the way to Sion, it's made an Ar∣gument

of a man in the bonds of 〈◊〉〈◊〉, in the depth of his 〈◊〉〈◊〉 distemper, 〈◊〉〈◊〉. 3. 11. They have no 〈◊〉〈◊〉, 〈◊〉〈◊〉 do they seek after God; and it's made an evidence of Satans Rule, Luke, 11. 21. When 〈◊〉〈◊〉 strong 〈◊〉〈◊〉 keeps the Pallace, all his goods are at peace; but when a stronger comes and 〈◊〉〈◊〉 him, he takes from him all his Armor wherein be trusts, and di∣vides* 1.270 the spoil. The House and Pallace, is the Heart and Spirit of a sinner; his 〈◊〉〈◊〉 and Furniture, are* 1.271 all those noysom lusts by which he 〈◊〉〈◊〉 〈◊〉〈◊〉, and exerciseth 〈◊〉〈◊〉 power in the sinner; and as the Apo∣stle saith, fighteth against the soul; as despair is the Head-piece; unrighteous, and careless, and unconscio∣nable walking, is the 〈◊〉〈◊〉; carnal Reason the Sword; Unbelief the Shield; and an indisposition of heart to yield to the terms 〈◊〉〈◊〉 the 〈◊〉〈◊〉, is that whereby the sinner is prepared to walk in the way of 〈◊〉〈◊〉, his feet shod, sit for every evil work. While Satan is 〈◊〉〈◊〉 furnished with the Armor of Darkness, all his goods are at peace, he doth without any trouble, act the soul, and wrong the Comfort and happiness of the soul, and so the Honor of the Lord; 〈◊〉〈◊〉 〈◊〉〈◊〉 his goods, it's all he desires, endeavors, takes as the gain of his Labor and Diligence in his Temptations: Doth Satan act thee by his Temptations, and so encrease both thy guilt and ruin thereby? 〈◊〉〈◊〉 are 〈◊〉〈◊〉 his goods in peace? 〈◊〉〈◊〉 〈◊〉〈◊〉, thy wo, thy 〈◊〉〈◊〉, is Satans wealth and substance, he hath what he 〈◊〉〈◊〉, and doth what he will, and thou art not troubled with any thing, nor wilt trouble him by see∣king out for relief and deliverance, enquirest 〈◊〉〈◊〉 what thou mayest do to be rescued and 〈◊〉〈◊〉; know, Sa∣tan hath his Armor on, and he seeks thy heart as his Pallace, under his Soveraign Power and Command to this day; nor is there any preparation, nor the 〈◊〉〈◊〉 inkling or intimation of 〈◊〉〈◊〉 of that wretched 〈◊〉〈◊〉 of thine: thou 〈◊〉〈◊〉 in this secure condition as one that meddles not, hast nothing to do with the things of

Grace and Life. As it was said, Judges 17. 7. of the men of 〈◊〉〈◊〉, who dwelt careless, quiet, and secure, far from the Zidonians, and had no business with man: It's a Picture of this 〈◊〉〈◊〉 temper, and secure con∣dition of thine, thou 〈◊〉〈◊〉 far from the state and grace of Glory; thou hast no business with Christians, with Or∣dinances, Officers; thou hast nothing to say, or to de∣mand touching eternal Life; thou knowest nothing, yet enquirest not what thou should'st do; hast nothing, yet 〈◊〉〈◊〉 not for help and succor; thou hast no busi∣ness that appertains to Heaven with any man living, thy business lies not with the Word, and the Lord and his Word have as little to do with thee; that shews thy heart is not there, nor thy portion there. As each mans affection and expression of himself is where his imploy∣ment lies, as 〈◊〉〈◊〉 as a Bee, they carry their businesses in their very Countenance, their words sound that way, their behavior, look that way, every man hath somthing 〈◊〉〈◊〉 say in that which pleaseth, that which pincheth him, and questions go up and down, what shal we eat? and what shal we drink? and wherewith shal we be cloathed? And yet we may hearken and hear (as Jeremiah speaks) and no man 〈◊〉〈◊〉, what have I done, what shall I do to be 〈◊〉〈◊〉? Jer. 8. 6: Look into the Families where men live, observe the occasions with which men meddle, and employ themselves, 〈◊〉〈◊〉 of the persons with whom they converse, you 〈◊〉〈◊〉 scarce hear a question; every man is 〈◊〉〈◊〉 after the things that may suit his own 〈◊〉〈◊〉 heart, and yet seek not after the things that concern their peace: Look at men in their necessities, or take them in their imployments, 〈◊〉〈◊〉 is no end of mens 〈◊〉〈◊〉: In sickness we fil mens ears, weary mens hearts with enquiries what means 〈◊〉〈◊〉 be attended, what course taken up: let it be matter of Commodity that may accrew, men are as ful of their questions, as the Sun-shine is ful of motes; what? and when? and af∣ter what manner may occasions best be 〈◊〉〈◊〉, to com∣pass

a mans content? This seems good, but how may that be avoided? That is more profitable, but how may this or that inconvenience be prevented? And yet as though men had no souls, or had nothing to do with Grace, and Life, and Salvation, they have nothing to say for Heaven, nay, nor about Heaven. Our hearts work not this way, which argues the Word never wrought kindly, either for the discovery of thy sin, or the breaking of thy heart for it. If men were wounded they would fil your ears with their sighs, and your hearts with their complaints. So here, they would not give God rest, nor you rest, if their hearts were restless in their distresses; thou keepest mine eyes waking, I can∣not sleep, saies the Psalmist, Psal. 77. 4. God will keep your Eyes waking if ever he work kindly.

Why? But is it not possible, yea ordinary, even for* 1.272 Reprobates themselves in the time of their troubles and terrors, when fears and doubts assail them, to be earnest in their seeking, importunate in their complaints, and endless in their questions, with every Christian with whom they meet, and every Minister that they know?

Yes, It is common even for Hypocrites so to do,* 1.273 therefore thou hast not attained the highest degree of the Profession of an Hypocrite, dost not reach the car∣riage of a Reprobate; they are far from Heaven, and thou art far off from them; thou art in the lowest Rank of Hypocrites, thou hast not yet had a look towards Sion, or a thought of eternal happiness: thou art not come into the Market, not so much as cheapened the things of Grace: Though therefore the presence of such a carriage doth not certainly evidence a good Estate, yet the absence of it, doth undoubtedly demonstrate that thou art in the worst estate of men. It is, as we use to cal it, a Negative Note, though the Affirmation of such a thing, doth not discover the Truth of Grace, yet the denial evidenceth the want of Grace; constantly to re∣ject

and refuse, is the note of a wicked man, and yet to attend the 〈◊〉〈◊〉 of Grace, doth not discover a Godly man: For as it is in Nature, there are many things in man which go to the being of man, which yet do not distinguish him; as to have a Sensitive Nature, &c. without which he cannot be a man, yet to have sence doth not difference man from other Sensitive Creatures. And hence it comes, the denying of sence destroyes the being of a man, yet the presence of sence doth not dif∣ference a man from a Beast. So it is here, a disposition busily to enquire after the means of Grace and Mercy, doth enter the being of a broken-hearted Christian, yet it doth not difference a Christian truly broken-hearted from one Legally terrified; look at it in their general carriage, and enquiry after the Ordinances, and things of God.

But is there no difference between the search and bu∣sie* 1.274 enquiry which a heart truly broken, makes from that, which an Hypocrite under Legal Terrors, doth som∣times express.

I Answer: If we look at the Specialty and Spiri∣tualness* 1.275 of their Carriage, there is a Three-fold Difference:

In the Ground whence they arise; that enquiry which [ 1] comes in truth from a heart kindly broken, it issues from the filth and poyson of his sin, which puts the thoughts of a sinner beyond his compass, as not able to conceive, and the heart beyond his hopes, as not able to undergo;* 1.276 My sins are a burden too heavy for me; they are innu∣merable, I am not 〈◊〉〈◊〉 to lookup: Therfore the thoughts* 1.277 and heart set the whol man awork; the Tongue to com∣plain of, and enquire a way of release, the endeavor to pursue it. That of the Legallist issues out of Nature, which feels her hazard, or therefore seeks for her pre∣servation, and cals for help; thus they howled upon their beds, but did not cry to God, Hos. 7. 14. As the Ly∣on in the grin roars for relief.

In the End, the terrifyed hypocrite he is frequent in his complaints, buisy in his enquiries, sometimes to gain [ 2] ease and that is most usual, sometimes also to ingratiate themselves in the hearts of the faithful and to gain their esteem that they should look at him and account of him as a broken hearted Saint, as one that 〈◊〉〈◊〉 been exercised with the indignation of the Almighty, Esau would have his blessing, Judas his guilt removed. A broken∣hearted sinner 〈◊〉〈◊〉 not his ease or honor but God, going* 1.278 and weeping they shal go and seek the Lord their God, not themselves; he seeks Gods face to engratiate himself with him, and to get his favour.

In the efficacy and vertue, because his business lyes [ 3] with sin, his seekings wil be restless and importunate, and enquiryes for direction help against sin as long as sin and he lives. The Legallist when his terrors. and fears are removed, or eased, he hath done what he would and he desires to do no more, and therefore en∣enquires no further what he should do.

Heres matter of DIRECTION, we hence see the* 1.279 ready way, and never failing means to set an edge upon our desires and put life into our endeavors, to make us sedulous and busy in seeking after the Lord and the things of his grace. 'Maintain a right sight of the 〈◊〉〈◊〉 of thy sin, the 〈◊〉〈◊〉 thereof which wil delude thee before thou 〈◊〉〈◊〉 aware, and may be, endanger thy peace and Comfort before thou dost discern it. Main∣tain a right sence and feeling of the evil of thy sin, this broken-heartedness as at the first, thou wilt then enquire as at the first, pray & seek as at the first. As it is with the Patient when the disease is over, health and ease coms on 〈◊〉〈◊〉, he then begins to lay aside physick, to neglect his diet prescribed, never seeks to the 〈◊〉〈◊〉 nor sends for further counsel, Oh but if his old fits befal him, he is then as careful to use his old Physick, send presently to the Physitian for fresh counsel, and advice. So it wil be with the soul of a sinner, when once the wound is healed, & God 〈◊〉〈◊〉 allayed the venom of the vengeance

which sin brought with it, & the heart growes up in some evidence of the work, and assurance of Gods love, so that the worst is past and the 〈◊〉〈◊〉 is over. men begin to lay aside their diet, and that careful 〈◊〉〈◊〉 they ought to use, the daily renewed repentance they should take up, until the Lord lets loose their lusts afresh, their old fits and force of their 〈◊〉〈◊〉 distempers seem again to overbear them, which hazard their truth and peace they begin to find their hearts, and prayers, and begin again to be awakened to the work. The Corinthians were careless either of the sin or misery 〈◊〉〈◊〉 〈◊〉〈◊〉 persons, or their own duty and careful endeavor to reforme until the Apostle 〈◊〉〈◊〉 sharply to them, and affects their hearts with godly sorrow, this set them al awork, what care? in what fear? what zeal did it provoke them to express? both in their carriage towards him, and in their daily course before God? 2. Cor. 19. 11. Pauls new 〈◊〉〈◊〉 with his corruptions and the body of 〈◊〉〈◊〉 makes him renew his complaints, Rom. 7. 24. Oh wretched man that I am who shal deliver me from this body of death, when God left a splinter in the 〈◊〉〈◊〉, and sent a messenger of Satan to buffet him, this made him to bestir himself to purpose, 2 Cor. 12. I besought the Lord thrice, that is many times, and with much impor∣tunity, he 〈◊〉〈◊〉 post hast to heaven 〈◊〉〈◊〉 supply 〈◊〉〈◊〉 In the City besiedged, the way to make them 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 their attendance, is to give the alarum upon every occasion; He that is in a 〈◊〉〈◊〉 ague, though upon his better day, he feels no fit, yet he is 〈◊〉〈◊〉, and watch∣ful o himself where he goes and what he does, 〈◊〉〈◊〉 he expects his fit, & he knowes he may hasten it and haz∣ard his life? It is so with a Christian, we are in the lea∣guer continually, though not assaulted, our 〈◊〉〈◊〉 like 〈◊〉〈◊〉 lye in our bones though we have a better day now and then, expect the 〈◊〉〈◊〉 and give the Allarum and look for our 〈◊〉〈◊〉 before it come, that wil make us busy and watchful to prevent it that it, may never come

In their affliction they wil seek me early Hos. 5. last. God is forced somtimes to withdraw, and go away, that he may force his Saints to seek after him.

They are ready to submit to the Ministers of God,* 1.280 making known his mind, the very words which they ex∣presse argues such a disposition of spirit, they come as Patients to the Physitian to know his advice that they may take it. As clyents to the Lawyer, to understand his counsel that they may follow it. So it was with Paul when God set upon his heart, intimates his mistake to him that it was hard for him to kick against the pricks; he trembling & astonished, Lord what wilt thou have me to do? Acts, 9. 6. not his own wil but Gods he attends now, not what he would have done, but what God would have done, Psal 45. 5. When Gods arrows are sharp and stick fast in the hearts of his enemies, the people fal under him.

Because the pride of their carnal reason is now con∣quered,* 1.281 the Lord hath dashed, and confounded the overweening conceit which once they had of their own worth and the excellency of their own abilities; they now see that al the wit in the world doth not keep com∣mon-wealth in their brain, that their apprehensions are not Oracles, but that they are and have been miserably mistaken and see now by experience the vanity of their imaginations, and that they have been deluded by the darkness of their own 〈◊〉〈◊〉 hearts, when they professed themselves wise they became fools, Rom. 1

And therefore they are ready to lay down their own conceits, and to follow Gods counsels, they begin to 〈◊〉〈◊〉 and suspect their own blindness, and therefore yield easily to the directions of others. A man that is bewildred, and hath lost himself, he is content that a child should shew him the way, that he conceives hath but any acquaintance with the coast. So it was prophe∣sied of Converts in the time of the Gospel Isa. 11. 6. That a Child should lead them, even the meanest that brought arguments should prevail with them, especially

the ministers of the Gospel of whose wisdom and faith∣fulness, and acquaintance with the way and wil of God they have had 〈◊〉〈◊〉 experience.

That stubbornness and rebellious resistance of their* 1.282 wills out of the soveraignty whereof, they durst set them∣selves against God and heaven, is now tamed and sub∣dued. So that they dare not gainsay but become ply∣able to the holy and acceptable wil of God, and ready to take the impression of his good pleasure, when it ap∣pears and is presented before them; The hardest peble when it is broken and 〈◊〉〈◊〉 to pouder, it wil take any impression that is put upon it, So Job joynes these two Job. 23. 15. 16. Job is afraid of Gods presence, for God hath melted or made my heart soft and the Al∣mighty hath troubled me, and hence when God had schooled him out of the whirlwind and tamed the stiff∣ness and perversness of his spirit, see how he yields him∣self to Gods hand, to do any thing with him, even works like wax, Behold I am vile, once have I spoken but I wil say no inore, twice but I wil proceed no further.

Because they have found the truth of the word, and* 1.283 the terror and authority thereof made good upon their souls, and that they cannot now but acknowledg and admire, and therefore dare not but readily submit there∣unto as knowing, they cannot resist but with their own ruine, and there own safety consists in subjection there∣unto, which they could never formerly be perswaded of, before he found it by woful experience, how terrible God hath been out of his Sanctuary, Psal. 110. 3. thy people shal be willing in the day of thy power, so the woman of 〈◊〉〈◊〉 when the truth of our Saviors speech pierced her heart, like a two edged sword, she then fals to admire him when before she had 〈◊〉〈◊〉 both his speech and practise,

〈◊〉〈◊〉 here see the reason of that 〈◊〉〈◊〉* 1.284 and way-ward unteachableness that sometimes appears in the hearts of Gods 〈◊〉〈◊〉, they are awk to know, wea∣rish

to give 〈◊〉〈◊〉 to the evidence of Gods counsel, they want broken heartedness, and therefore want this mea∣sure of teachableness; as it is with an unruly Colt it costs him many a blow first, before he be brought to be at command; so it is with the unruly heart of man, which must have many sad stroaks and blows before it be throughly subdued to the obedience of Gods wil. Men never knew what sin meant almost. Isa. 66. 3. I wil look saith the Lord, i. e. with a gracious look of mercy upon this man that trembles at my word; that trembles at a counsel least he should despise it, at commands, promises, least he should not receive them. The Lord is terrible out of his holy places. When the terror of the truth of God is fallen upon the soul, then what ever exhortations, directions come from the word he dares not resist or gainsay, but submit and fal under the wil of God made known there; then a man wil fear to go from un∣der a command as to go to hell it self.

EXAMINATION we may hence know whether ever* 1.285 the word hath wrought kindly, and left this impression of broken heartedness, this is a never fayling evidence, As thy subjection is to the word, so thy contrition is. If the word hath pierced thee, the word wil awe thee. 1 Thes. 1. 6. Our Gospel came not in word but in power; and ye became followers of us and of the Lord. Did the word over-power thy heart? then thou art a follower of the faithful Ministers of God who left those impressions up∣on thy soul; the word is mighty through God and brings every thought into the obedience of Christ, hence 2 Cor. 8. 5. they gave up themselves to the Lord and then to us by the wil of God, so far as they set forth the Gover∣ment of Christ.

This fals heavy upon two sorts;

Those that are open rebells, sons of Belial, that ac∣knowledg [ 1] no Lord no Law, what to tremble at every word. that is delivered? No they are not such Ba∣bies. &c.

Conspirators and traitors that pretend and profess subjection and yet maintain rebellion in their hearts, they yield fainedly, but when it comes to reallity to stoop to the authority of the truth, they wil not, these are traitors to the truth; 〈◊〉〈◊〉 the Swissers wil be enemies when they cannot serve their own turns, and friends when they do; 〈◊〉〈◊〉 the Papists in England they are con∣tent to take the benefit of the Law, but when it comes to take the oath of Allegiance they wil by no means do it because they are sworn Vassels to the Pope, or Pensi∣oners to the King of Spain, though they equivocate to serve their own turns: so these when they come to take the oath of Allegiance to set up Christ as supream in their hearts and minds, to submit to the power of the truth, then they take up armes against Christ and his word, and wil not submit. This is the evidence of a servant of sin, Rom. 6. 17. when men receive the power of the Gospel they are not servants of sin else they are, Psal. 45. 5. a man that wil not fal before the truth, the arrows of Christ never stuck fast in his heart.

What shal we do?

We have done with the parties, to whom the com∣plaint was made, men and brethren &c. The complaint it self is ful of bitterness: some things are implyed in it, some things expressed. That which is implyed in this complaint may be attended in four particulars.

Their ignorance and inability how to help them∣selves. [ 1]

An absolute necessity to come 〈◊〉〈◊〉 of this condition, [ 2] which now they find themselves in.

A secret hope to receive advice and relief from the [ 3] Apostles.

The price and excellency they now put upon the 〈◊〉〈◊〉 [ 4] from their sins; for this is the end of their request,

that which is supposed and implyed as the end of their complaint namely to bedelivered from that which was the plague sore of their souls, and did so extremely pierce and pinch them. That which the jalour in the like case did openly mention, and these also did intend, Sirs what shal I do to be saved? Acts. 16. 30. namely from those sins which now overwhelm his soul.* 1.286

Sinners in distress of Conscience are ignorant and unable to help themselves.

The manner of the speech proclaimes so much to each mans experience, at the very first inckling and hearing of it. They speak as men at their wits end what shal we do? we know not what to do, it's beyond our skil and above our reach; either to bear or avoyd, to make an escape from his sins and the plagues due therunto. As Ru∣ben said when he went down into the pit, & found not his Brother Joseph there, (being sold before) he returned to his bretheren, the child is not & I whither shal I go? Gen. 37. 30. So it is with the soul in distress of Conscience, seeing it self forsaken of God. Because he hath forsa∣ken him by his backslidings and departures, God is gone, my God is not, to this poor soul, and I 〈◊〉〈◊〉 shal I go? whither shal I look? if to heaven there justice wil reject and condemn me, if to hell there the Devils are ready to torment; should I take the wings of the morning & fly to the utmost parts of the earth, there the wrath of the Almighty shal pursue, and if I look into my own soul, there is a Conscience to accuse 〈◊〉〈◊〉 a hell of horror to confound me for ever. We know 〈◊〉〈◊〉 〈◊〉〈◊〉 way to take 〈◊〉〈◊〉 we are 〈◊〉〈◊〉 of our 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 makes it more 〈◊〉〈◊〉 〈◊〉〈◊〉 know 〈◊〉〈◊〉 how to get either relief or release. We are at a loss 〈◊〉〈◊〉 our 〈◊〉〈◊〉 we are at a loss in our thoughts how we may find succor and deliverance, you 〈◊〉〈◊〉 are the seers of

Israel, shew us the way of help. Paul acknow∣ledgeth as much at his first Conversion, Acts, 9. 6. when the Lord had met him, and discovered the evil and 〈◊〉〈◊〉 of his way, he then conceived he did not wel, and yet could not conceive what to do, Lord, what wilt thou have me to do? I do not know, and therefore I cannot tel how to do thy wil, nor yet how to procure mine own peace: When the Israelites were driven to perplexities by the expression of Gods 〈◊〉〈◊〉 a∣gainst their 〈◊〉〈◊〉 carriage in chusing themselves a King, and 〈◊〉〈◊〉 cryed out, 〈◊〉〈◊〉 〈◊〉〈◊〉 us, for we have sinned, 1 Sam. 12. 〈◊〉〈◊〉 they durst not go to the Throne of Grace themselves, but forced out of guilt and horror, they were ready to go the wrong way, and therefore Samuel by seasonable prevention stops their passage, Ye have sinned, yet turn not aside from following the Lord, q. d. the distressed sinner as a Traveller in amaze∣ment, when they have once missed their way, the fur∣ther they go, the further they go aside.

Reasons are Two.

The 〈◊〉〈◊〉 of Grace and Life, unto which men are* 1.287 to turn at the times of their Conversion, they are hid∣den and secret; and men in their Natural Condition, when the Lord is pleased first to stop their passage, and build a wall before them, they are wholly unacquain∣ted with the narrow path that 〈◊〉〈◊〉 to Christ and life, by reason of that inbred blindness of their minds, and the dayly 〈◊〉〈◊〉 of their lives, and that from their 〈◊〉〈◊〉 For 〈◊〉〈◊〉 is 〈◊〉〈◊〉 part of the description of the Grace; 〈◊〉〈◊〉 to enter in at the straight gate for straight 〈◊〉〈◊〉 the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 is the way that leads unto Life, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 find it. Matth. 7. 13. It's but one 〈◊〉〈◊〉 and a narrow one; 〈◊〉〈◊〉 be thousands of thousands of 〈◊〉〈◊〉 paths and 〈◊〉〈◊〉 〈◊〉〈◊〉 miss it, and there is but one way to hit 〈◊〉〈◊〉 and 〈◊〉〈◊〉 hard 〈◊〉〈◊〉 find it self, and to 〈◊〉〈◊〉 that is 〈◊〉〈◊〉 in 〈◊〉〈◊〉 impossible. Therefore men are said to be strangers from the life of God, through the ig∣norance

that is in them, Eph. 4. 18. As men that never went a strange way, they cannot tel whether they go right or wrong, they know not where they are; and as Travellers speak when they are in remote places, I am out of my knowledg, I was never in these Coasts before: So it is with all men Naturally, they are but strangers when they fal unexpectedly upon the Coasts of Con∣version and Contrition, they are at a loss, and wholly unacquainted with the Coast of such a Condition, know not where they are, or what to make of it or themselves, Rom. 〈◊〉〈◊〉. 17. The Apostle speaking of mens conceivings of the waies and works of Christ, yet in their Natural blindness, Destruction and Calamity are in their waies, the way of peace they have not known; they think they are in the road to Heaven, when they are po∣sting down to Hell; yea, even such who have lived long under the means, and have heard much of the Lord Je∣sus; nay, it may be have preached much of him, and that with no smal approbation; yet when they are come to these straights, and brought to these amazing horrors of Spirit, they plainly shew, nay, are sorced na∣kedly to profess they never had any sound discerning ei∣ther of the work of Grace, or the way to Christ, but are very Children, Novices, No-bodies in these Spiritual Mysteries. So it was with these in this place, in such a multitude now brought home to the faith, no question but many of them had enjoyed many means, and been long trained up in the Truth of the Scriptures, and the Doctrine of Moses, and the Prophets, yea, Paul pro∣fesseth of himself before his Conversion, That he profi∣ted in the Jews Religion above many of his equals, and that he was exceeding zealous in his way: yet when the Lord met him in his way, and speaks to him from Hea∣ven, he knew not what way to take; but Ananias is sent on purpose to teach him, Acts, 9. The ground is here when the Spirit comes to convince, to reveal sin to the soul, and a mans self to himself, things now begin to

be real, and seem other than ever formerly they did; sin is another thing, Grace, and Godliness, Faith, and Christ, and Salvation, are other things than formerly they did appear unto the soul. So that the sinner is as it were in another world, wonders where he hath been, and what he hath done, stands amazed at his own folly and madness, that he should so wonderfully mistake, that he should ever take contentment in those sinful car∣riages, which are the only cause of his ruin and confusion, sees he is gone so far out of the way, that how to get in again he is wholly ignorant. It's true, men speak much of sin, and can talk much of Christ, & may have heard and read much of faith, yet know nothing but empty words, not know the thing when they should use it: He that spels by rote, may be wil not spel a Letter of the Book when he is put to read. So your formal Professors, Carnal Hearers, may be out of Custom and constant at∣tendance upon the means, can make a shift to speak out their Lecture, and speak somwhat freely of Faith, and Christ, and Conversion, and yet come to distress, and feel the stroak of the Truth and terror in their hearts, if they be put to read to the use, and improvement of any thing heard; they know not the thing, nor their own hearts, nor yet the Nature of their distempers. So it was with 〈◊〉〈◊〉, our Savior was constrained to point with that fescue, and put his finger upon the Word, and tel him, that which is born of the Spirit, is Spirit; yet he is in a mist, understands not what Christ meant, nor what his own condition was, How can these things be? John, 3. 9.

As through their in-bred blindness, and unacquain∣tance* 1.288 with the Waies and Works of Christ, they can∣not discern the means of relief; So by reason of their di∣straction under the pressures of their present extremity, they are wearish to attend, and unwilling to listen and conceive aright, any means that might procure their succor and comfort. As we see in present fears and af∣frights,

or extream or sudden sorrows, we are not our selves, and so become indisposed and 〈◊〉〈◊〉 to con∣ceive of that which is offered plainly to consideration, and which otherwise we were able to judg aright of, and improve it to our present, advantage, Heb. 12. 5. A person fainting under afflictions and troubles, is wholly unable to 〈◊〉〈◊〉 any means to support him. So here, when mens thoughts are hurried with apprehension of evil, which in the most dreadful manner are presented to their view, and their hearts possessed with the feeling of them, they have no leisure to lay out their thoughts and minds to provide for means of help themselves, nor yet to receive them when they are offered by others, Exod. 6. 9. The bitterness of the oppression was so great that they listened to the voyce of their misery, but would not hearken to Moses his Counsel.

INSTRUCTION. 〈◊〉〈◊〉 men in distress of* 1.289 spirit, when and while the Lord is pleased to exercise them under his Almighty hand in this Work of Contri∣tion, they are soon mis-led by the delusions of the subtil, and carried aside by the corrupt 〈◊〉〈◊〉, and cunning devices of such as be false Teachers. They who are fee∣ble, are soon foiled, even by the assaults of such as have either policy to undermine, or power in any measure to 〈◊〉〈◊〉. They who are dim 〈◊〉〈◊〉, much more if blind, are easily and presently misguided and led out of the way, and he not able to prevent it, nor yet in any way of probability like to get in, and recover him∣self.

Now this is the under and weak condition of broken∣hearted sinners they are out of their ken and compass, the waies of God in that so sad and spiritual a Work and Trade with the soul, they do not know, and there∣fore are unfit to seek, and so in reason unable to find it out; and therefore it's easie for them to be led into Sa∣maria instead of Dothan, and the Devil by his Factors

to lead them into false waies, for which they are com∣monly hardly recovered; if they grow false at this 〈◊〉〈◊〉 of their life, he may there be lodged to his dying day; for this is like the fal in a mans Cradle, may be, never get fully recovered again: And upon this ground it is that false Teachers when they make a trade to wind into mens affections, and win them to the entertainment of their erroneous conceits: If they would spread their erroneous Opinions which go under pretence of Free Grace, and painted with the appearance of holiness and exactness, they hearken out where any be in 〈◊〉〈◊〉 of spirit, in trouble and distress of Conscience, they fal in with them immediately, and work them to their own minds and wils; 〈◊〉〈◊〉 they are tender hearted, and fearful to refuse whatever comes under 〈◊〉〈◊〉 color of Free Grace, they are now at a stagger and unsettlement, ig∣norant how to help themselves, and therefore likely and ready to receive what help can be lent; they know not what way to take, and therefore may be led any way up∣on the sudden, and at a present push. These are the Devils Brokers that beguile unstable souls, 2 Pet. 2. 14. And Paul was afraid that the new Converts might be cozened by the wily carriages of the false Apostles which would work upon their simplicity, 2 Cor. 11 3. I 〈◊〉〈◊〉 〈◊〉〈◊〉 by any means, as the 〈◊〉〈◊〉 beguiled Eve 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, so their minds should be corrupted from 〈◊〉〈◊〉 simplicity of the Truth in Christ: We see in the 〈◊〉〈◊〉 of Fowls, when one hath received a shot, ei∣ther to the breaking of the Leg, or the laming of the wing, and so lags behind their fellows, not able wel to find the way, or not to fly far, the Fox perceives a Prey, which he pursues. And it is 〈◊〉〈◊〉 in the Countrey whence we came, Kites and Buzzards observe when the Lambs fal, and those they prey upon with the 〈◊〉〈◊〉 opportunity, if not prevented. It is so here, These false Teaches are like these ravenous Birds of Prey, and subtil Foxes: If they perceive any who are of a woun∣ded

spirit, that the Arrows of the Almighty stick fast in them, and that they are forced to hang the wing, and go 〈◊〉〈◊〉 and discouraged, at a loss in their own thoughts; they presently make a prey of such, they know not how to relieve 〈◊〉〈◊〉, and therefore are 〈◊〉〈◊〉 to listen to any that wil considently pretend waies and means of relief.

Here is matter of ADVICE to all mourners in* 1.290 Zion; those that the Lord now hath upon the Anvil, and is melting and framing to his own mind to make them Vessels of Mercy; they must be marvelous wary, 〈◊〉〈◊〉 carefully circumspect that they be persons of ap∣proved faithfulness and sincerity, to whose Counsel they do commit themselves, and betrust their condition; and when they 〈◊〉〈◊〉 so 〈◊〉〈◊〉, then they must keep 〈◊〉〈◊〉 prepa∣red heart, what Advice they are not able by reason to 〈◊〉〈◊〉 say, they have then I say (then, when such a one of tried uprightness and faithfulness is 〈◊〉〈◊〉) great reason to yield unto. They know not how to advise themselves, therefore fall before the Advice of others; they know not how to do themselves good, and there∣fore should be content to receive good from others. As it is in Nature, it is so in Grace; Women in Child∣birth, when they come to travel, they wil not take every one that offers her self to do them Service, but hearken after such who are experienced Midwives, 〈◊〉〈◊〉 they at∣tend their Counsel, and take their 〈◊〉〈◊〉, when they are not able to succor themselves in such necessities. So it is in this Spiritual new Birth, and Travel of the Soul; let him 〈◊〉〈◊〉 a man of Trust and Experience, able to 〈◊〉〈◊〉 the Soul in the day of misery; 〈◊〉〈◊〉 leave your 〈◊〉〈◊〉 to the Counsel of 〈◊〉〈◊〉 when you are at a loss, and not able to counsel your 〈◊〉〈◊〉; and it's a special print and impression of the work of Gods 〈◊〉〈◊〉, that be commonly carries the hearts of the perplexed, and their own spirits carry 〈◊〉〈◊〉 to such who have been most exercised under such 〈◊〉〈◊〉, and 〈◊〉〈◊〉 of 〈◊〉〈◊〉 sincerity;

as these came not to the Scribes and Pharisees, who hap∣pily had been leaders and abettors to them in their sin∣ful miscarriages, their hearts 〈◊〉〈◊〉 them they were as 〈◊〉〈◊〉 as they, and for ought that they knew, as ignorant of a better way as themselves, and therefore they were una∣ble to give advice, and they not willing to repair thither to ask it. And it's commonly so with such, if men be left to themselves, and not over-ruled with Carnal Friends, or else some subtil wretches that come in sheeps cloathing, press in upon them, beyond either their thoughts or desires: then happily they may surprize them, and prevail too much; and if once they gain an interest, and ingratiate themselves, they are hardly brought off; because that which first takes place in case of distress, leaves the deepest impressions upon the spi∣rit: But when men repair to the wise-hearted in their extremities; take in this Truth, and keep it ever with you, I am ignorant, and know not at this time in this necessity to direct my self: therefore as I shall seek God in such means of Counsel, so I will yield and deliver up my self unto that direction, which in reason according to God, is suggested, and I have no reason, but only fears and suspicions of my carnal heart to oppose. So God sends Cornelius to Peter, Acts 10. 6. blind men, and such as are in darkness, and can see no light nor way neither, they should suffer themselves to be 〈◊〉〈◊〉 by the hand by such who can lend them light and help also.

A sinner pierced truly with sorrow for sin,* 1.291 sees an absolute necessity to come out of the sinful condition in which he is.

Therefore they do so 〈◊〉〈◊〉 complain in the Text, Men and Brethren, what shall we do? Let's do any thing, suffer any thing, be any thing; let's not be, nor

remain in this Condition whatsoever it cost us, what∣ever become of us. They put in no provision, no cau∣tion upon which they would receive Counsel, or which they would desire might be allowed or granted; but we wil do any thing that we may not do the Devils drudge∣ry, or the dung-hil service of sin; be any where, 〈◊〉〈◊〉 any thing, rather than under the guilt and power of those loathsom abominations which have lorded it over us. Therefore I cal it an absolute necessity of being quit of, and coming out of this wretched estate.

And this Absolute Necessity, may be conceived in Three things:

There is no terms of tolleration of sin, which can be [ 1] proposed; there be no Articles of Agreement which can be offered, no way of Composition that can come into consideration: As suppose I may have with secresie, with quiet, with credit; nay, suppose my Conscience would not trouble me; yea, the Lord abate me of his Anger for the while; nay, I may suck out the sweetness of it without any suspicion, without any vexation or di∣straction to my self for the while. No, this will not do the deed, nor 〈◊〉〈◊〉 the turn, if I have al these, and have my sin, and be a slave to that. No, their complaint is of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, not of the want of these, Mark, 9. 49. If thine eye offend thee, pluck it out; if thy foot of∣fend thee, cut 〈◊〉〈◊〉 off: it's better to go 〈◊〉〈◊〉 〈◊〉〈◊〉 Hea∣ven, than having both eyes and feet to go to Hell. So the 〈◊〉〈◊〉 would be content to be maimed in credit, quiet, comfort.

〈◊〉〈◊〉 no reservation of any sin of any kind, [ 2] if one, if little, if sweet, if profitable; No, the soul would not touch an unclean thing, 2 Cor. 6. 17. He doth not say, no gross unclean thing, but nothing, no not to touch it. So 〈◊〉〈◊〉 Savior to the yong man; There is one thing wanting, Go and sell all that thou hast. Mark, 10. 21.

Admits no case of exception, what ever difficultie or [ 3] danger may be presented or can be conceived in the com∣pass of a mans apprehension, nay there cannot befal any 〈◊〉〈◊〉 or pretence, which carries any reality with it, why the soul should continu any entertainment with any cor∣ruption, and therefore it casts out al 〈◊〉〈◊〉, pleas pretences, 〈◊〉〈◊〉 that carnal reason might cast in, 〈◊〉〈◊〉 one should loose his friends and favor and fellow∣ship of such asare or have been never so near or dear to him why that should not stick. Deut 33. 9. nay not onely to leave them but to do execution upon them, for so the case may be, and it's supposed by interpreters when it is said the Levites knew not their brethren, that hath reference to that story Exod. 32. where the Levites were enjoyned to slay each man his brother. So Peters advice here following the text, save your selves from this Crooked generation. Yea were 〈◊〉〈◊〉 the loss of mans life, 〈◊〉〈◊〉 also comes within this necessity; there is no ne∣cessity to hinder to part with this life, there is a necessity; he should part with his sin Dan. 3. 17. 18. we care not to answer thee in this thing O King, our God can deliver us but 〈◊〉〈◊〉 he wil not, we wil fal down and wor∣ship thy golden Image.

The Reasons are three.

The sinners thus affected they feel experimentally the* 1.292 〈◊〉〈◊〉 of Gods justice, which 〈◊〉〈◊〉 proceeds 〈◊〉〈◊〉 the sinner, for whatever 〈◊〉〈◊〉 it meets withall, and what ever the sinner be. That 〈◊〉〈◊〉 men 〈◊〉〈◊〉 in the 〈◊〉〈◊〉 of a sinful course, they 〈◊〉〈◊〉 and promise to 〈◊〉〈◊〉 freedom, and escape from the 〈◊〉〈◊〉 of Gods 〈◊〉〈◊〉, or at least such a mitigaci∣on 〈◊〉〈◊〉 〈◊〉〈◊〉 as may allay, the extremity of the fear of the evil they did expect; or take off the pleasure or pursuit of sin in which they did delight, yet now under the stroke or 〈◊〉〈◊〉 they 〈◊〉〈◊〉 by proof they were misguided in their thoughts, and 〈◊〉〈◊〉 in 〈◊〉〈◊〉 hopes; For that such is the 〈◊〉〈◊〉 of Gods righteous 〈◊〉〈◊〉, that

he doth and wil undoubtedly 〈◊〉〈◊〉 and find out al, and is absolutely resolved to execute punishment upon al, and therefore there is an absolute necessity they should renounce and abandon al, even the most beloved and least suspected distempers, which formerly like Atheists they foolishly thought God did not attend, or at least would not trouble himself withal, but wink at them or pass them by, which now they find far otherwise, Gods justice is peremptory in punishing, and therefore they must be as peremptory in abandoning their lusts, they cannot avoyd the justice of the Lord, and therefore they must avoyd their sins, whatever deluded hope they had formerly of Gods connivence, but now they see themselves deceived be the corruption never so secret he wil search it, who professeth Zeph. 2. 11. that he wil search Jerusalem with candles, and punish them that are setled upon their lees, who say in their hearts, the Lord wil not do good neither wil he do evil; the lees ly at the bottom such as no eye sees when the Vessel is set on broach, they carry the matter so covertly as if it were beyond either apprehension or suspicion, but God wil search it. It was spoken of the times of Josiah when reformation was general, and with great applause and approbation of al hands; religion seemed to be en∣terained: yet men settle upon their lees, had their re∣tireing corners for their corrupt lusts, while they carryed al before them, and seemed to be most exact. Isa. 29. 10. 16. there was a generation that digged deep to hide their counsels from the Lord, but their turning of things up side down shal be esteemed as potters clay, q. d. even those privy conveyances are as the clay in the hand of the Potter, God sees them and wil act and order as he sees fit, thus Achan saw and took and 〈◊〉〈◊〉 and carryed* 1.293 and hid it secretly in his rent, but God found him and his falsness and forgeries, and forced him to acknow∣ledge so much. As the secretest so the smallest trans∣gressions divine justice stabs the heart of a sinner withal.

Not onely Achan who committed, but Israel who did but neglect their watch and care, to keep him from or recover him 〈◊〉〈◊〉 of it, they also smart Jos. 7. 1. an evil which the best of them neither saw nor considered, therefore the Lord was constrayned to mind 〈◊〉〈◊〉 of it, in the day of 〈◊〉〈◊〉, what means this, Israel hath sinned vers. 11. as who should say the hand is in a wrong box thou missest that which is of the most weight, Moses his hasty expression in siniting the rock,* 1.294 or Lots wife looking back a man would have thought not to be evils of 〈◊〉〈◊〉 〈◊〉〈◊〉 a nature, and so heavily to be punished. It fares with the contrite and broken∣hearted sinner, as it did with the woman sick of the bloody issue, who strove to touch our Savior that she might be healed, our Savior openly discovers her evil, carriage, who was it that touched me? when she saw that she could not be kept secret, she came trembling and acknowledged what she had done. So when the soul under the horror of Gods revenging hand, 〈◊〉〈◊〉 that indeed he cannot be kept secret, but now God sees his evils and wil pursue them, he fals down flat be∣fore the Lord, and concludes the absolute necessity of it that God should punish every evil, and therefore it's absolutly necessary he should part with it, this the wise man intimates, Ecles. 11. last. rejoyce O young man in thy youth and let thy heart chear thee in the wayes of thy youth but know thou for all these things thou shalt come to judgment, q. d. diddst thou indeed know that? thou wouldest not, thou durst not, go on in the sins of youth.

Now the sinner (I say now) in this state and under* 1.295 this stroke, 〈◊〉〈◊〉 an inability in himself, nay utter 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the weight of the 〈◊〉〈◊〉 sin, which is 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 soul by the Almighty and therfore is now put 〈◊〉〈◊〉 〈◊〉〈◊〉 and 〈◊〉〈◊〉 conditions and 〈◊〉〈◊〉 that his 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 him before withal 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. But 〈◊〉〈◊〉 definitively,

no more ado, no further talk; I see I cannot beare the sting of the least sin, and therefore I must not keep it. Heretofore he could make a shift to shake off the fear of the threatnings of the word, which were denounced to stop the mouth of his Conscience, which whispered bitter things in his bosom, and to weare away the 〈◊〉〈◊〉 that stuck in his heart; and therefore fondly conceited he could make a 〈◊〉〈◊〉 to beare the weight that should be∣fal, that he might possess and injoy the pleasures and content his 〈◊〉〈◊〉 courses did promise to his carnall heart. But he finds it otherwise; his heart say les him under pressure of one sin, Psal. 130, 3. If thou shouldest mark what is done amis Lord who should 〈◊〉〈◊〉 it. An ignorant soul settled in his secure condition out of self deluding pride of his own spirit, would 〈◊〉〈◊〉 that he could abide the misery and so the danger that might accrew to him by his distemper, and so is fearless to maintain it. But now he findes he is not able to abide that which his sin doth bring let him put the best of al his abilities together to emprovement 〈◊〉〈◊〉. 14. can thy heart endure &c. the time was they thought their hearts could endure, the frollick Epicure, and flinty hearted sinner, he wonders at he feebleness of the distressed and broken-hearted, that they should be such children, persons of such feeble and milksop dispositions to sink at a Sermon and be troubled at the words of a Preacher, tush his Conscience is cannon proof, he can heare and bear al and yet pleal 〈◊〉〈◊〉 and bless himself in the pursuit of his lusts, as before times. Oh, thou 〈◊〉〈◊〉 do so, while men deal with thee, thou mayest avoyd their blow or make an escape out of their hands; but when God shal deal with thee in that day when thou fallest into the, hands of the living God. Hebr. 10. who lives to torment the to eternity what wilt thoudo? The shadow and appearance of the hand-writing shook Belshazzars heart when he was quaffing in his cups, in the ruff of his riot, what would the stroke of that hand

have done? and this hand now the 〈◊〉〈◊〉 finds, and finds himself absolutely unable to 〈◊〉〈◊〉 the evil of 〈◊〉〈◊〉 sin, and therefore concludes it absolutely 〈◊〉〈◊〉 to be 〈◊〉〈◊〉 of it whatever it cost him. He knowes now by proof, this evil to be such as that no other can equal it: the evil such as no contrary good in this world can countervail it. And therefore he sees reason and chooseth never to have any good in this world, rather than to have his sin, to part withal, rather than not part with this, or be plagued with it. Rather undergo al evils, and suffer the utmost extremity, 〈◊〉〈◊〉 suffer his sin to remain with him; Math 16. 26. What wil it profit a man to gain the whol world and to Ioose his soul, or what shal a man give in exchange for his soul.

The broken in heart he sees now by proof also, the* 1.296 cursed combination that is amongst corruptions, a lea∣gue 〈◊〉〈◊〉 lusts, if any corruption rule in the heart, it makes a man a slave to what ever distemper presents it self unto the soul, In a word. He that wil keep 〈◊〉〈◊〉 sin, he keeps himself under the power of al corruptions, he keeps off the power of al the means of grace and good for working upon or prevailing with the soul for its 〈◊〉〈◊〉 wolfare. [ 1]

The keeping of one sin keeps possession for Satan, and his right unto the soul, and under the Allegiance of all the accursed lusts that either can come from without or arise from within: one 〈◊〉〈◊〉 the Soveraignty but he is a slave to al, as special occasion may be offered, he wil serve any 〈◊〉〈◊〉 that he may suit the beloved distemper of his heart 〈◊〉〈◊〉. Tim. 2. last. the 〈◊〉〈◊〉 rakes them captive according to his wil. and therefore its 〈◊〉〈◊〉 of the thorny 〈◊〉〈◊〉, in that the nick of 〈◊〉〈◊〉 they fel away 〈◊〉〈◊〉, 8. 15. Whither sel it: Nathely it gave 〈◊〉〈◊〉 to whatover either error in opinion or 〈◊〉〈◊〉 in practice 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, or satisfyed the 〈◊〉〈◊〉 desire of the soul. He that misseth the right way, be is for any by way that comes next in view; a

City that is under the command of the chief Captain, they must be subject to the out rage of any or al of his 〈◊〉〈◊〉, or underlings, that wil but execute his wil and attend his tyrannous commands, so it is in the soul, if one lust rule it, its a salve unto what ever distemper may be serviceable and seem to give content to that, they went as they were led 1 Cor. 12. 1. 2. [ 2]

The heart pierced with this through sorrow perceives al∣so by woful experience, that the keeping of one corruption keeps off the power of any ordinance that it cannot work kindly or 〈◊〉〈◊〉 effectually for any spiritual good; it way 〈◊〉〈◊〉 the work of an ordinance; The heady and 〈◊〉〈◊〉 〈◊〉〈◊〉 would have a King, and they would hear no counsel nor yet take the savorest argument into Consideration, that did concern their peace and pros∣perous proceeding in their way 1 Sam. 8. 18. the 〈◊〉〈◊〉 Idolaters run madding after their Idols, they cast off al the advice of the Prophet with scorn & contempt Jer. 44. 16. As for the word which thou hast spoken to us in the name of the Lord we wil not hearken to thee, Nay when they are set upon is, they profess plainly, there is no hope, but we wil walk every one after the vanity of his own imaginations Jer. 18. 12. so that the sinner now 〈◊〉〈◊〉 and resolves, either he must part withal, or els for ever be deprived of al good, and be a slave to al sin.

TRYAL, We may hence gain undoubted evidence,* 1.297 whether ever our hearts were soundly soaked in this Godly sorrow for sin 〈◊〉〈◊〉 or no. Contrition if it be of the right stamp it hath a constraining power with it to force the heart against corruption; It silenceth al shifts, puts by and puts off al false pleas, scatters al sluggish pretences, that are made in behalf of our distempers, 〈◊〉〈◊〉 a word, it casts the ballance against al carnal reasons, that are 〈◊〉〈◊〉 and stirring, and usually cast in by Satan, and our sensual disposition to keep us, in our former estate, and to procure some, if not toleration, yet mitiga∣tion

in our 〈◊〉〈◊〉 against our 〈◊〉〈◊〉; It layes and leaves a pressing 〈◊〉〈◊〉 upon the soul that overbears, what ever may come on the contrary part, to plead for any connivence for any sin in any kind, As we say in the Proverb, there is no reasoning against sence, a man hath no patience to hear words, 〈◊〉〈◊〉 or appearances which are against a mans feeling & experience; If any stander by should perswade a man the potion is pleas∣ant when a man 〈◊〉〈◊〉 it 〈◊〉〈◊〉, and his stomach 〈◊〉〈◊〉 it; or that the fire is cold when he finds it 〈◊〉〈◊〉 and burn; he can hardly give him the hearing, but disdains him an answer; say what you wil, I regard not what you say, shal not I trust mine eyes, or so far befool my self as to go against mine own feeling? I pass not that you speak in that behalf. So it is with a broken hearted sinner what ever Satan shal suggest, his carnal friends and com∣panions counsel, his deceitful heart pretend, or plead what need he be so strict in his way, so 〈◊〉〈◊〉 against his sin, so resolute to abandon al his former courses, and his antient 〈◊〉〈◊〉 with whom he hath had so much content, there is no such need now to set upon the work, herafter wil be time enough, or no such danger in maintaining a dalliance with such and such distem∣pers, which are no great matter, nor is there any great harm in them, the burdened sinner hath not patience to hear, but disdaines to enter parly about such things as he hath past sentence upon, long before this day, tel not me, talk not to me of such things: there is no speaking against mine own experience, I have felt and found the contrary, my heart knowes otherwise and that by wo∣ful 〈◊〉〈◊〉, therefore I pass not what you speak. God wil allow none, I can bear none, no not the sting of the least sin, when God wil let it in, nor you neither when once the Lord wil pursue you with the least ex∣pression of his displeasure, I cannot have any sin seem it never so smal, but I must 〈◊〉〈◊〉 under the power of al, nor ever have any possibility of any good. As Ruth to

Naomi when she advised her to stay or return when she came with her, she puts an end to al such perswa∣sions,* 1.298 intreat me not, for I wil not leave thee, so 〈◊〉〈◊〉 is with a soul sensible and soundly affected with the evil of his sin, he is beyond 〈◊〉〈◊〉 〈◊〉〈◊〉 and carnal reasonings, he wil hear nothing, the soul is overpowred with a soveraign kind of absolute necessity, he hath found by proof, which puts to silence what ever can be said to the contra∣ry q. d. cease reasoning about that for which no reason can be 〈◊〉〈◊〉, 〈◊〉〈◊〉 not that which hath no ground of perswasion, it 〈◊〉〈◊〉 admit a case of excep∣tion, therefore I wil not once take it into consideration nothing can be spoken of weight or worth, and there∣fore 〈◊〉〈◊〉 to speak further. Its not necessary I should not be poor, 〈◊〉〈◊〉, despised, It's absolutly neces∣sary I should not be sinful. I have no 〈◊〉〈◊〉 from God, I should not leave and loose my life, my liberty, but I have a 〈◊〉〈◊〉 charge without al exception; I should leave my sin. Art thou come to that with the three Children, 〈◊〉〈◊〉. 〈◊〉〈◊〉. 17. 18. Our God can deliver, but if he wil not, be it 〈◊〉〈◊〉 unto thee 〈◊〉〈◊〉 wil not fall down and wroship &c. Its necessary we should main∣tain the truth of Gods worship, its not necessary 〈◊〉〈◊〉 should maintain our lives. Resolvest thou with them Hos. 14. 3. Ashur 〈◊〉〈◊〉 〈◊〉〈◊〉 save us, 〈◊〉〈◊〉 wil we go down to 〈◊〉〈◊〉, nor say any more to the work of 〈◊〉〈◊〉 hands ye are our Gods I wil no more be proud or per∣verse, no more loose or vayn, 〈◊〉〈◊〉 〈◊〉〈◊〉 liften to the pleasing dalliance of mine own heart, that Dale 〈◊〉〈◊〉 mown, that is determined long since, by long and woful expe∣rience, its beyond consideration, keep thy spirit ever in that temper, and thou wilt keep 〈◊〉〈◊〉 undoubted evidence of the sound work of contrition with thee.

Hence therefore this Doctrine 〈◊〉〈◊〉 a Bill of 〈◊〉〈◊〉 against 〈◊〉〈◊〉 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 short of this 〈◊〉〈◊〉 〈◊〉〈◊〉 of God; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

Christ and Heaven, fall away totally and finally from the Truth in the end.

The first sort are your NEUTERS, who study to compose al their course with prudence and conveniency, but conceive it not so safe to put a necessity upon each Service in this kind, but only serve their own turn; and that is the compass they stere by, and walk by. As your Neutral Towns, they pay to both the Armies, but sight for neither, only keep their own safety and peace. So is it with those Neuters in Religion, they would capi∣tulate with Christ and the Rule, and enter into Articles of Agreement with the Gospel; therefore they take up, profess and practice Godliness, but with Cautions and Provisions, that they may walk at 〈◊〉〈◊〉 in their own deluded hearts; but to put it to the 〈◊〉〈◊〉 of this abso∣lute necessity, and that they may dispense as they 〈◊〉〈◊〉 fit, that they wil decline, they count it, and conceive it matter of comliness and conveniency, nay prudence and Christian Wisdom, nay necessary if occasions suit to attend the narrow 〈◊〉〈◊〉 of Gods Command: if occasi∣ons suit, provided that no 〈◊〉〈◊〉 〈◊〉〈◊〉, and desperate inconveniences, and hazards appear to the contrary, they plead a dispensation to relieve themselves by, to be necessitated and tied to inconveniencies, they conceive it unreasonable: Thus the Chapman, 〈◊〉〈◊〉 〈◊〉〈◊〉 wis∣ling and ready to 〈◊〉〈◊〉 his day, and 〈◊〉〈◊〉 〈◊〉〈◊〉 payment, and perform his 〈◊〉〈◊〉 according to promise, if means and moneys come in comfortably, and his 〈◊〉〈◊〉 may be seived, as wel as his Creditor payed, then it's necessary: But if 〈◊〉〈◊〉 〈◊〉〈◊〉 upon 〈◊〉〈◊〉, and he cannot pay, but with much 〈◊〉〈◊〉 to his Estate, either to part with that which is profitable, or upon low rates, and for loss; then he 〈◊〉〈◊〉 he may be dispensed 〈◊〉〈◊〉, and it's not necessary 〈◊〉〈◊〉 that case to pay. If a man 〈◊〉〈◊〉 〈◊〉〈◊〉 in the world, then it 〈◊〉〈◊〉 〈◊〉〈◊〉; 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 is at 〈◊〉〈◊〉 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Estate, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.

The wife that is froward, she 〈◊〉〈◊〉, had she a head and husband so wise, and able, and gracious, there were reason and necessitie she should carry her self in a 〈◊〉〈◊〉, and sweet, and humble manner: but one that 〈◊〉〈◊〉 〈◊〉〈◊〉 fit for his place, nor answers her comfort, nor his carriage so prudent as she could desire; if then she carry her self pettishly and perversly, in such a case, a tollera∣tion may be given. So these persons put no necessity of parting with their sins, but of preventing their inconve∣niencies. It's certain, thou never foundest the evil of sin, that canst take and leave thy sin with these excepti∣ons; thou never seekest Christ for himself, but only as he may serve thee; not take his, but make thy own 〈◊〉〈◊〉. But if ever God do thee good, he wil make thee know that God 〈◊〉〈◊〉 laies a necessitie upon a gracious man (nor intruth upon any man) to sin, but 〈◊〉〈◊〉 neces∣sitie, and that absolute, he should not sin. And there∣fore al those pleas, alas my occasions many, my necessi∣ties great, pinching extremities prevailed with me; but as soon as convenienoies suit, then I wil, &c. Therefore thou 〈◊〉〈◊〉 be just and true in promises and performances, only when thou hast no necessities, when thy conveni∣encies serve not for conscience sake: No, thou wilt find thou had'st better go maimed and halt, with thy 〈◊〉〈◊〉* 1.299 eye plucked out, and thy right hand cut off, than to keep thy sins, and go to Hell with them. When thy conveni∣encie suits, thou wilt serve God; and when Gods con∣veniencie serves, he wil save thee.

There is another sort of Formal Professors, that pre∣tend [ 2] great kindness, and large affection to the Lord, and the Gospel, and therefore profess they wil go far to ac∣commodate the Lord Jesus, and give him full and free entertainment, Only there is a reservation they make to themselves of that which shall not be much prejudicial to the presence of his Majesty, if God will abate them 〈◊〉〈◊〉 〈◊〉〈◊〉, that is all they look for. As men that take in Mates, they let all, but reserve only a room to them∣selves,

and they 〈◊〉〈◊〉 they go very far to pleasure them: So these men wil keep some one lust, and they must be spared in that. Rachel reserves her Fathers I∣dols; Ananias and Saphira, they give half, and keep half, Acts, 5. 2. It's certain thou never knewest the e∣vil of sin, if thou never 〈◊〉〈◊〉 an absolute necessity to part with all. Thou sayest, The Lord be merciful to me only in this; No, thou wilt never have mercy if thou keep this. Thou sayest, Is it not a little one, and my soul shall live? It's certain, thy soul cannot live, if thou canst not leave this.

INSTRUCTION. We here see the Reason of* 1.300 all that uneven and unsteady walking of many men: Somtimes they are zealous, and somtimes cold and care∣less, men are off and on, somtimes so 〈◊〉〈◊〉 that they cannot abide the appearance of any sin; somtimes bold to adventure upon that which they know to be evil. This is certain, either thou never had'st the work of Contrition, or thou keepest it not alive in thy soul: 1 Cor. 5. 1, 2. You are puffed up, and do not mourn? If they had mourned for the evil, they would have been zealous to reform.

DIRECTION, how we may keep a readiness of* 1.301 heart to 〈◊〉〈◊〉 every corruption and occasion leading thereunto, that a man may have a steady, even spirit; keep thy heart affected dayly with the evil of thy sins, and that wil over-bear al corruptions and inclinations to any sin at any time: As the Naturallists say of the Nightingale, she sets her Breast against 〈◊〉〈◊〉 Thorn, that when she begins to nod, the Thorn may awaken her; he that lies hard, wil not sleep long.

Two Rules here.

Keep the Judgment setled, Conscience convinced, and [ 1] Heart 〈◊〉〈◊〉 of this Truth, that the evil of sin is so great, that no evil is equal, no good can countervail it; and then this wil certainly follow, thou wilt rather chuse to have nothing in this world, 〈◊〉〈◊〉 than to have

thy sin; and part with al profits, and commodities, and comforts, 〈◊〉〈◊〉 not to part with thy sin; suffer any evil rather than sin; lose any good, rather than keep thy sin. Keep this in the thoughts of our hearts for ever; there is no evil like to my sin; Matth. 16. 26. What shall a man profit to win the world, and lose his soul?

Do not give a hearing to any consideration of any [ 2] Cavil that is cast in to the Contrary. Say it's past consideration, do not therefore entertain the motion: As in the Chancery or Courts of Justice, when a Cause hath been tried, and proved by Witnesses, and Sentence past upon it; if a wrangler shal then put in a motion, the Judg wil not hear him, but casts out 〈◊〉〈◊〉 motion. Deal thou so with thine own 〈◊〉〈◊〉 reason and 〈◊〉〈◊〉; when thou hast seen and found the greatness of the evil of sin by thine own tryal and experience, if now carnal reason should put in and say, This is to be considered, and that is to be considered; cast out al these Cavils, give no audience to any motion made for any tolleration for sin, And this is the way to keep the Channel 〈◊〉〈◊〉, and the passage currant, that your souls may be carried cheerfully in the stream of Gods Truth; and that will make a man ever like himself; keep this Truth 〈◊〉〈◊〉 in your 〈◊〉〈◊〉, there is an absolute necessity of it, I must not sin. It's inconceivable what this Truth in the lively work of it wil do.

There is a secret Hope wherewith the Lord* 1.302 supports the hearts of such as be soundly Contrite.

Though the case be dangerous, and their condition miserable, they do not cast away all as though it were utterly impossible; they do not say, Men and 〈◊〉〈◊〉, there can nothing be done; we see nothing our selves, and we 〈◊〉〈◊〉 you discern nothing, and we

conclude there 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 wil 〈◊〉〈◊〉 can do any good. Nay, their words seem to issue from another principle and foundation, what shal we do? q. d. there may be waies we see 〈◊〉〈◊〉, 〈◊〉〈◊〉 of 〈◊〉〈◊〉 which 〈◊〉〈◊〉 through our folly and ignorance of this condition, and unacquainted∣ness with the dealings of the Almighty, and his spe∣cial and mysterious Dispensations with the sons of men, do not conceive, nor can they come so ea∣sily and readily within our reach and apprehension; yet we suppose, you that are the Seers of Israel, and the Spiritual Physitians to the souls of 〈◊〉〈◊〉, sinful Creatures: you that are of Gods Counsel, and acquain∣ted with his secrets, we should yet think it, there is yet somthing to be done; Oh that we may know it, and that direction that may do us good. So that there is a secret kind of unknown expectation in their hearts, as presu∣ming there is some course to be taken for their cute and comfort. It is true, somtimes there be strong assaults of 〈◊〉〈◊〉 〈◊〉〈◊〉 in by 〈◊〉〈◊〉, strong Suggestions of impossibilities, which of a sudden seem to 〈◊〉〈◊〉 over the soul; when after long strife and 〈◊〉〈◊〉 held a∣gainst our corruptions, we are frequently and despe∣rately foyled with the violence of our own distempers, and our own 〈◊〉〈◊〉, the sinner out of height 〈◊〉〈◊〉 too much 〈◊〉〈◊〉 of Spirit, is ready to 〈◊〉〈◊〉 away all. I shall one day perish: All men are Lyars. The soul tired with extremity, and by constant consideration, as it perceives; so it supposeth its condition forlorn, upon a sudden push; may lay aside all, willing to look no fur∣ther; the Lord by this means in his infinite wisdom, out of the deceit of our carnal Reason, and by a present pang and out-rage of 〈◊〉〈◊〉, doth crush and confound all the pride and 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Reason, which by no other way happily could so easily be quelled; when our own carnal 〈◊〉〈◊〉 conclude according to our mis∣guided 〈◊〉〈◊〉, there is no way of escape, or means to shift. Where is now your wit that thought

to 〈◊〉〈◊〉, your power that thought you were able to 〈◊〉〈◊〉 up your 〈◊〉〈◊〉?

But this is but a present push, like the rage of a 〈◊〉〈◊〉 by 〈◊〉〈◊〉 〈◊〉〈◊〉 fall of rain, a hurry of Spirit, a 〈◊〉〈◊〉 as it were: But when the soul comes to it self, as the man that swouned away, it lifts up it self, and looks out, It may be, and it's possible.

Let me therefore,

• 1. Shew you in a 〈◊〉〈◊〉 or two, the Nature of this Hope, and 〈◊〉〈◊〉 it differs from that which 〈◊〉〈◊〉 wrought in the 〈◊〉〈◊〉 〈◊〉〈◊〉; it's wholly of another kind in the Nature, and the work of it.
• 2. The Reason why God leaves this Hope.

First, Touching the Nature of this Hope, I term it, a secret kind of unknown expectation; by which the heart is carried on to look for relief and help, which out of the sence of its own burden, and preservation of it 〈◊〉〈◊〉 it willingly would have, but knows not where to find it, nor yet obtain it, 〈◊〉〈◊〉 it did appear.

It may be discovered in two things: [ 1]

In the rise and ground of it; the Lord leaves upon the Understanding of a 〈◊〉〈◊〉 sinner, a real apprehen∣sion of his own 〈◊〉〈◊〉 in such 〈◊〉〈◊〉, and about such conditions, and yet 〈◊〉〈◊〉 of the experience and knowledg of others, and 〈◊〉〈◊〉 of Providence in such difficulties beyond his reach; both which lead the 〈◊〉〈◊〉 and apprehension of a man to look out, and provokes the heart in this 〈◊〉〈◊〉 condition, to put forth 〈◊〉〈◊〉 endeavor, because al the 〈◊〉〈◊〉 of possibilities, are not stopped up, and 〈◊〉〈◊〉 of relief wholly taken away. For be it he know none; yet this also he 〈◊〉〈◊〉, there may be some way, and others may and do 〈◊〉〈◊〉 con∣ceive more 〈◊〉〈◊〉 of succor than his shallow conceiving is able to know, or hath 〈◊〉〈◊〉 to 〈◊〉〈◊〉 therefore look out he wil, and expect what further may be made to appear in the way of Providence, and from Direction and skil of

others. And hence it is they come here upon the 〈◊〉〈◊〉, 〈◊〉〈◊〉 and Brethren, What shall we do? We 〈◊〉〈◊〉 〈◊〉〈◊〉 are 〈◊〉〈◊〉 a 〈◊〉〈◊〉 in our own thoughts, we are strangers to our own hearts and distempers, and distres∣ses, unto which through our just deservings we have brought our selves: yet you that have more experience, and better acquaintance with the Dispensations of the Almighty in such dealings with miserable Creatures, though we know not what may help 〈◊〉〈◊〉 selves, yet we know that we have need to seek for succor, and we know not but we may speed; therefore we are resolved to put it to the trial, put it to the venture, see what wil become of it. Upon this ground the Ninivites re∣solve to betake themselves to seek out for their own preservation from the destruction 〈◊〉〈◊〉 and now drawing on, Jonah, 3. 9 Who can tell if God will turn, and shew mercy, that was perish not? 〈◊〉〈◊〉 can 〈◊〉〈◊〉 it is beyond al the skil we have to contrive, and the pow∣er we have to accomplish any thing for our own 〈◊〉〈◊〉; but yet we cannot tel but God may turn from his 〈◊〉〈◊〉 wrath, and leave a blessing behind him 〈◊〉〈◊〉 of a curse; as men who fal into strange and desperate sicknesses, the danger they see, but cannot see how to cure them∣selves; yet the apprehension of their own ignorance, and consideration of the experience and wisdom of others, is thus far a help, as to provoke them to seek out, not al∣together without expectation of supply from them; for though they easily conceive they understand not what is good for their own sicknesses, yet they cannot conclude but others do or may understand more than themselves. So here, Men and Brethren, we knew not our sins before, nor now how to be quit of them. You that from God, know how to discover them, we cannot but think, but you may shew us a way of escape and deliverance, and therefore we cannot but enquire; though the sinner cannot say it wil, yet he doth not know it wil not be; therefore I term it an unknown

expectation, it secretly swaies and carries the heart.

Hence this Hope is confused and uncertain, it doth not, nor can bottom the heart in any grounded assu∣rance, and settle it upon any certaintie, for the attain∣ment of that which now it needs; But keeps this on foot in the consideration of the sinner, that there be unknown passages of possibilities for his spiritual relief, and therefore this sends the heart out after search and en∣quiry. And those possibilities provoke the sinner to put to, with what diligence and endeavor may be to see what he can make of them, whether they wil hit or miss, what wil become of him and his comforts, that he may know what to make of himself and his condition, which as yet he knows not, Joel, 2. 13. Who knows if God wil re∣turn? Who knows whether these sins may be pardo∣ned, grace and mercy shal be extended to this misera∣ble soul of mine? Who knows what wil befal? I wil yet try what shal befal, I wil see the issue: Such a kind of possible uncertaintie caused the Leapers to make proof what would be the event; they may slay us, and* 1.303 yet they may save us. So Benhadads Servants, Ahab may proceed in his indignation against us, and yet he* 1.304 may also pardon, therfore we wil try. So the soul here. Whereas the Hope that issues from Faith, and is found in the hearts of Beleevers as the fruit thereof, it hath a sure and cleer ground, to sustain and settle it, upon which a mans hopes may hang, and a special and infal∣lible assurance it brings that wil never fail; that is as certain which is thus in hope, as that which we have in hand; that which is in expectation, as that which we have in present possession; so called, the Anchor of the soul, both sure and stedfast, Heb. 6. 19. This Hope ne∣ver makes ashamed, Rom. 5. 5. A man never misseth of his expectation, as the ground of our Hope is most sure, and the success is most certain, and the ground is the love and faithfulness of God in the undoubted perfor∣mance of the Promises he makes, Rom. 5. 4. Because

the love of God it 〈◊〉〈◊〉 〈◊〉〈◊〉 in our hearts by the 〈◊〉〈◊〉 Ghost.

〈◊〉〈◊〉 this unknown expectation ariseth from the apprehension of some 〈◊〉〈◊〉 presented, which be∣cause they are unknown what they may be, therefore the restless contrite sinner puts forth his endeavour to prove what wil be the issue.

The reasons are 〈◊〉〈◊〉 summed up in so many words.

Because this hope is a privy support wherby the heart is under-propped from sinking utterly under those unsupor∣table evils, which it feels now in part, & fears stil daily to come in upon them, and yet not onely beyond his strength but beyond his thoughts: and therefore as the Lord smites with the one hand, he sustaynes and up∣holds him by the other. Its the reason which the Lord al∣leadgeth why he wil not alwayes contend least the spirit should fayl before him, and the souls that he hath made Isa. 57. 16. As the wise Physitian when the disease is violent and the portion strong, he 〈◊〉〈◊〉 the heart with some cordial, least while he should purge the hu∣mor he should destroy nature, the Lord is as a wife merciful Physitian, he would melt us by Godly sorrow but not consume us, he would have us loose our sins but not our hopes.

This hope is an inlet into the soul whereby the Lord [ 2] makes way for the work of the means; hereby the con∣trite sinner is ready to attend, and give entertainment to the ordinances, while he hath any hope of any good to be communicated unto himself, because the patient knows not but the receit may do him good, he is content to take it and try what it wil do; whereas desperate dis∣couragement stops al the passages, that the power of an ordinance cannot come to take place. Upon this ground it was Naamans Servants perswaded their Master, 2, Kings 5. 15. to give way to the means prescribed by the Prophet for his cure. If he should prescribe some

great matter thou would surely do it, how much more when he saith, wash and be clean, if washing be a 〈◊〉〈◊〉 of clensing, the very possibility of clensing should easily make him give way to prove what washing might do. When men bore holes, they drive pinns mervailous readily with much ease, hope sets open the heart to any ordinance, that it may easily find attendance and accep∣tance as the Criple to Peter Acts, 3. 3. he gave car expecting something &c. expectation draws attention, he looked upon them as desirous to receive good; look what the spring is to the watch, the poyse or weight to the mi∣nute no stirring without it. so is hope to our indeavors, the Plough man plowes in hope, sows and reaps in hope, 1, 〈◊〉〈◊〉. 9. 10. hope is the great wheel which carries the life of our endeavor; the runners would not run in the race, the marriner sayl in the Sea, were there not pos∣sibility for the one to attayn the goal, the other the haven, and the wise man when he would set al on going, he 〈◊〉〈◊〉 hope on work, keeps that in their eyes as that which would keep them constant in their course. Eccles. 11. 6. Sow thy seed in the morning, and in the evening let thy hand rest, and what is the prevailing reason to pro∣voak to such unweariable diligence? its hope of good, thou knowest not whether this or that wil prosper, 〈◊〉〈◊〉 whether both alike; do both, if either of both may do that for us that is useful and may answer our need and expectation.

INSTRUCTION, We here see the reason why Satan* 1.305 draws out all his forces, useth the depth of his delusions on the one side, sets all the policy and power of Hell a work on the other side, and tryes all conclusions to the utmost of his skill, if by any means he might hamstring a mans hopes, put the distressed sinner beyond all possibi∣lity and expectation of Good, and then he hath him close prisoner, past recovery, not once looks our for delive∣ance, he is his own; the 〈◊〉〈◊〉 off the hinges, nor opens, nor shuts to give way to them that pass in or out, but

rather is a trouble and stops their way. Its so here, 〈◊〉〈◊〉 Sa∣tan can but unhinge the heart of the hope and expecta∣tion of relief and help, he makes the contrite soul wholly uncapable of al comfort or support, there is no 〈◊〉〈◊〉 between heaven and him, but is an out-lawed wretch an out-cast, beyond the compass of Gods com∣passion and kindness, and sits down confounded in his own accursed condition and 〈◊〉〈◊〉 further. It is a stratagem usual and common amongst commanders, in the taking of towns and walled cityes, when pro∣visions (as they understand) are low and short within, they block up al passages; there is none can come out, none can go in (as the scriptures speak in that kind) none go out to 〈◊〉〈◊〉 or procure provision, none come in to bring any, and then they certainly conclude the 〈◊〉〈◊〉 is theirs, they must either yield or famish in such a time, the like is the policy of the enemy and its a direful 〈◊〉〈◊〉, and undoubtedly procures the speedy destructi∣on of the soul that cuts off a mans hopes, and blocks up the soul from the possible expectation of any good: it deads the 〈◊〉〈◊〉, deads the ordinance, deads a mans dili∣gence, no going out by endeavor to procure any spiritual release, no coming in by the power of any 〈◊〉〈◊〉 to work any good in the soul, and hence it is that the enemy darts in such temptations and by his wiles and subtilties casts a man into such a condition at least to his perswasion, that its utterly beyond al consultation and consideration either of our souls, or others, and there∣fore there is no further seeking out but sinking irrecove∣rably in a mans distress; And therefore 〈◊〉〈◊〉 hastens the soul in a 〈◊〉〈◊〉 〈◊〉〈◊〉 of 〈◊〉〈◊〉, to pass such de∣terminations upon a mans estate, that makes him past appearance of recovery or 〈◊〉〈◊〉, and so 〈◊〉〈◊〉 the reach of reason or relief. As either a mans 〈◊〉〈◊〉 〈◊〉〈◊〉 past and his 〈◊〉〈◊〉 determined in heaven: He was before 〈◊〉〈◊〉 worlds 〈◊〉〈◊〉, the 〈◊〉〈◊〉 is 〈◊〉〈◊〉 and the 〈◊〉〈◊〉 never to be reversed, or else the date of mercy is 〈◊〉〈◊〉,

and the day of grace is past here on Earth; God hath set a period to his patience, and long sufferance and those are expired; he wil not alwayes strive with man, and its not fit. nor reasonable he should: Jesabel had her time to repant, allowed by the Lord, and she repented not, and then God cast her into a bed of 〈◊〉〈◊〉 and slew her and her children, Jerusalem had a day of peace, Oh that thou 〈◊〉〈◊〉 the things that belong to thy peace in this thy day, but now they are hid from thine eyes; after the day was over, the darkness grew 〈◊〉〈◊〉 gross that she did not, nor could not see things before her eyes and this is thy condition just saies Satan. So many mo∣tions of the spirit, so many checks of Conscience, so many 〈◊〉〈◊〉 and strokes under the ordinances, and yet out stood al, and so the time of mercy also, now it is too late. Or else surpriseth the thoughts of the distressed with the hideous apprehensions and remem∣brance of some hellish distemper of spirit unto which the sinner is privy; that its other and worse than ever he yet conceived, 〈◊〉〈◊〉 al circumstances considered, it a∣mounts to no less than the sin against the holy Ghost, for if we sin wilfully after we have received the know∣ledg of the truth, there remains no more 〈◊〉〈◊〉 for sin, Hebr. 10. 26. and this is your case says Satan be∣yond al question, when after many motions of the spirit and perswasions cast in, many secret entreaties, many misgivings of heart, do not do so, do not do it, and yet you have dispised the very spirit of Grace, you have been enlightened, and had many pleasant rellishes of joy and peace under the good word of God, and yet fallen back again, and so fallen away, therefore its im∣possible you should be restored or renewed by repen∣tance. Then should you pursue that which is im∣possible to be attained, this dams up al passages, he can∣not endure to hear of any, or attain the use of any means when its impossible to receive any benefit by al that can be used.

Thus Satan deals with the discouraged sinner, as the thief with the weary traveller who is unacquainted with the way and lost in which he is, he leads him out of the road far into the forrest without the ken and cal of any passenger, or expectation of any means of relief and then he hath oppertunity to spoile him of his substance, & of his life also. So Satan deals with distressed, unacquainted with his own estate, under this trouble & stroak of con∣trition, carryes him aside with such misconceivings of his own condition, that he leads him into by paths beyond the ken & compass of reason, & any 〈◊〉〈◊〉 considera∣tion, so that he wil neither seek nor receive any helps: Be wise therfore, & watchful both for the discovery & per∣ceiving these policies and delusions of the enemy which draw on irrecoverable destruction with them; be sure therfore you keep the rule of Gods revealed wil & direc∣tion for your own wayes, while you keep under the guid∣ance of the word, you are under Gods wing; therefore in a word or two, to wipe away this false and wily pretence of the enemy.

When the enemy would have thee to pry into the ark, [ 1] would carry thee to heaven to 〈◊〉〈◊〉 the rolls & records of Gods eternal counsel, thou must not repel 〈◊〉〈◊〉 temp∣tations and repress such pride & presumptuous attempts of thine own vain mind, with that charge of the Al∣mighty, tel him and thy own soul, That secret things belong to God, but things revealed unto thee, Deut. 29. 29 Its Gods advice, to search and try our own hearts and turn unto the Lord. Lam. 3. and not to search his de∣crees. Look what is done in 〈◊〉〈◊〉 own heart, which thou mayest do and shouldest by warrant from the word and direction thereof. But to look into the decrees of heaven, what hath been determined there, is be∣yond thy line and last also. Its sinful curiosity and pre∣sumption which God doth condemn and thou must conscienciously avoyd, know Satan leads thee out of the way, and therefore be fearful to listen to him.

Touching the date of grace and day of mercy, its true which the Lord hath taught that God wil not a waies strive, 〈◊〉〈◊〉 its as true and evident also, that while the Lord is pleased to 〈◊〉〈◊〉, means, to work with them and to awaken the heart by them, by convictions of conscience and 〈◊〉〈◊〉, of a mans condition and his corruption, and drives the sinner to sad thoughts and searchings of heart, it's certain where these thoughts and stirrings are there God is striving by his spirit, in his ordinance. And its Satans policy and purpose by such* 1.306 vain cavils to withdraw the from under the power of the means, to take 〈◊〉〈◊〉 th ne attendance thereupon, and so endevor to 〈◊〉〈◊〉 thereby, when the strong man cannot be at peace in his house, 〈◊〉〈◊〉 certain that is the time when [ 3] there is a stronger than he, is now breaking in upon him.

For the counterfeit appearance, and the ugly 〈◊〉〈◊〉 of the sin against the holy Ghost, which Satan would put upon thy 〈◊〉〈◊〉, that by that means he might dead thy heart, and damp and 〈◊〉〈◊〉 thine endeavors, and prejudice the work of grace and repentance that now the Lord cals thee unto, and thou also begins to look after, I answer (Not now to be long here) the sear of the sin, and complaint against 〈◊〉〈◊〉, that the heart is bur∣dened with the apprehension and thoughts of it, and sighs secretly to be 〈◊〉〈◊〉 from it, its argument enough that thou art free from this evil, but God would make thee feel what sin can do, i. e. put thee beyond help: and thine own emptiness, who canst do nothing for thy self when it comes to a dead lift. In a word, if thou woul∣dest out-shoot the Devil, and out-work his temptations to promote thine own welfare and peace; Be ever watchful and conscionably resolute, to oppose that evil most unto which he tempts thee; be most sedu'ous in the improvement of means in the use whereof he would most discourage thee, and the most of the delusions wil come to nothing. Resist the Devil and he wil flee from thee James, 4. 7.* 1.307

Hence we may observe how easy it is with the Lord to confound a poor creature, to make his own hands his executioner, his own reason his 〈◊〉〈◊〉, nay his very conceit, and imagination of his mind to hasten his confusion, and that irrecoverably unto himself, If he shal but stop a little crevis of hope and lead aside a mans deluded reason into the appearance of impossibilities, as into a by path, the soul wil sink immediately, and be the greatest enemy in Earth or Hell, to its own everlast∣ing happiness he wil seek no good if wanting, wil receive none, if offered and pressed, nay expect none, what ever can be presented or layd forth, either in the works of providence, or in the infinite power of the Almighty God, and one Conceit wil do this if God see it on, as wel, nay more than al the Devills in hell could do, if they should set al the power of darkness on work. So it was with 〈◊〉〈◊〉, Dan. 4. 30. God dashed al his power and pomp with one deluded and misguided thought, a conceit of a beast made him unfit for crown or Kingdome or Counsel or Communication of men, So that he that would have al for his honor and majesty, he neither knew what honor or majesty was, nor could receive any, nor yet his kingdom would give either to him.

EXHORTATION. To provoke our souls by* 1.308 al good means to nourish this hope in our hearts for ever Its said of hope that it comes from faith and is the Anc∣hor of the soul Heb. 6. But its true of this also in its measure for where there is some hope of getting good it wil enable a man to endeavor. Look what the spring is to the weights of the clock 〈◊〉〈◊〉 is no stirring of the one without the other as it is in nature, so grace in Physick, al the vitals must be especially 〈◊〉〈◊〉 because a wound in the vitalls is deadly, it is so in a mans spiritual course, if a man would have his endeavor kept, then keep his hope alive, and say, though I do not know it shal be, yet I do not know but it may be, 〈◊〉〈◊〉 I wil hope and wait. Two rules here.

Maintain in thine own heart an apprehension of [ 1] thine own ignorance for thine own relief: Men are apt to measure Gods dealings by their own apprehensions; thou sayest thou canst not see it, yet maintain this in thine heart, I wil wait upon God; for there is more than I can see: Isai. 42. 16. I will lead the blind by a way that they do not know, and I will not forsake them, saith the Lord. God hath unknown passages of Pro∣vidence for thy good.

Maintain in thy heart a real, constant perswasion of [ 2] the Al-sufficiency that is in God for thy supply above all that which thou canst conceive, and that wil hold up thy heart, for the 〈◊〉〈◊〉 of Hope is a possible good, Matth. 9. 33. There was never such a thing seen in Is∣rael; therefore though thy heart tel thee, there was never sinner as I am, yet God is able to do that which never was done in Israel, therefore expect stil what may be: again, though thou canst not conceive it, yet know there is a sufficiency in God able to do it, Job, 5. 8, 9. I would seek unto God, and unto God would I commit my cause, which doth great things, and unsear∣chable, and marvelous things without number. This may support thy heart, and carry thee on with some Hope in a waiting way.

They who are truly pierced for their sins, do* 1.309 in an especial manner, prize and covet de∣liverance from them.

For this is the scope of their complaint, and the end and aim of their request, that they might be freed from that which they found so bitter, and indeed unsuppor∣table to their souls; and it's of 〈◊〉〈◊〉 implied in their speech; that which in the like case was openly expres∣sed by the Jaylor, Acts, 16. 30. He came trembling

and astonished, saying, what must I do to be saved? not what shal I do to be eased of my destraction, cured of my fears, freed from my shame; but what shal I do to be saved from my sin? he was plagued most with the remembrance of that, prizeth most freedom from it: the venom of his transgression is that which lies heaviest upon his heart; and thence it is, to be safe-guarded from that is of highest esteem in his account. Saved from the guilt of sin, as that which sets the Almighty at a distance from him, and raiseth the controversie be∣tween God and the soul, and forceth him to withdraw his favor, and loving kindness, which is better than life, which David felt by woful experience, and therefore sues with such importunity, Psal. 51. 14. Deliver me from blood guiltiness O God, thou God of my Salvati∣on, and my tongue shall sing aloud of thy righteousness. After the Commission of these evils by David, the Lord threatened the sending of the Sword that might hazard the safety of his person, and the prosperity of such as should succeed him. So Nathan, 2 Sam. 12. 10. The Sword shal never depart from thine House: he threa∣tens to raise up cruel and subtil conspirators out of his own bosom and bowels; as Absalon, out of his own Counsel and Kingdom, as Achitophel, and Jeroboam, whose plottings and conspiracies should shake the Pil∣lars of the Kingdom, and the peace of his Government; all which were marvelous bitter potions, and heavy ex∣pressions of Gods displeasure, but the sting of all those troubles, the venom of al that vengeance issued from his sin, that is the evil in all evils, and therefore he over∣looks al the rest, and seeks most earnestly to be rescued from this; Deliver me from blood-guiltiness: it's not the cruelty of the Sword that wil destroy, nor the con∣spiracy of Enemies that desire to undermine my Crown, and Kingdom, and Safety, which I so much fear, nonso much labor to be freed from; but deliver me from blood∣guiltiness, O God of my Salvation, q. d. that is the de∣liverance

I look for, and long for; and here in the Sal∣vation of a God wil appear, and shew it 〈◊〉〈◊〉, and where∣in the soul of thy servant shal most rejoyce.

Saved also they would be from the 〈◊〉〈◊〉 of corrupti∣on, which carries the soul from God, and keeps the 〈◊〉〈◊〉 estranged from him: and hence it is the 〈◊〉〈◊〉 Church makes 〈◊〉〈◊〉 the matter of their most bitter com∣plaint, Isai. 63. 17. Why hast thou hardened our hearts from thy fear, and caused us to err from thy waies? When they withdraw their hearts from God, he 〈◊〉〈◊〉 his gracious presence and 〈◊〉〈◊〉 from them: when they would not deliver up themselves to the Au∣thority of his Truth, and holy Will, to be ruled thereby, he delivered them up to the power of their own perverse Spirits, they that would not be guided in his 〈◊〉〈◊〉 by his holy Spirit, they should be hardened from his fear by the perversness of their own Spirits: this is the most dreadful plague of al plagues, the deliverance from which they so highly prize, and seek it with such impor∣tunity, Look down from Heaven, thy holy Habitation, where is the sounding of thy bowels? are they restrai∣ned? Oh why hast thou hardened our hearts from thy fear?

The price the contrite sinner puts upon this delive∣rance from his sin, discovers it self in four Particulars. [ 1]

In the lack of this, the soul is not, cannot be quieted, though it doth enjoy all other things the World can af∣ford, and his heart could desire: The want of this takes off the sweetness of al the comforts; contentments, the sap and 〈◊〉〈◊〉 of al priviledges, and the consluence of all Earthly Excellencies that can be enjoyed in this Pilgri∣mage, when the soul is under the pressures of Gods dis∣pleasure, and the tyranny of his own distempers, which carries him from God, and keeps him under the dread∣ful indignation of the Almighty, present him then with the beauty of al the choycest blessings that ever any man had on Earth, yea, what ever others hoped for, but in

vain. Put them into his hand, conceive him possessed of the fulness of al worldly perfections, Crowns, King∣doms, Honors, and preferments, the broken heart 〈◊〉〈◊〉 al under 〈◊〉〈◊〉 with neglect, what is that co me, saies the soul? had I al the Wealth to enrich me, al Honors to advance me, Pleasures and Delights to content me, and my sins stil to damn me? miserable man that ever I was born in the 〈◊〉〈◊〉 of al these falsly conceived com∣forts. This sowr Sawce spoils al the Sweet-meat, this dram of poyson makes deadly al the delights and plea∣sures that 〈◊〉〈◊〉 can be attained or expected. As 〈◊〉〈◊〉 when he was recalled from his Banishment, and had the liberty and use of his House, and all the convenien∣cies and helps that were at his Command, but was char∣ged not to see the Kings face: upon a two yeers tryal he found a straightness of all his Comforts in these en∣largements; 〈◊〉〈◊〉 he thus expresseth his resolution to 〈◊〉〈◊〉, 2 Sam. 14. 32. What avails me to be at Jeru∣salem, and in my House, to come from Geshur, if I may not see the Kings face? let me see his face, and let him 〈◊〉〈◊〉 me. It is so with the broken-hearted sinner; What avails it me to be compassed about with al conven ences my heart can desire, and be compassed about with my corruptions? to see all Earthly happiness heaped up together, but never to see the face of God in another world? the belly filled, and back cloathed, and house stored, and the soul damned, and east out from Gods presence, in whose Presence, there is fulness of joy, and pleasures for ever more? These are but dead things, sapless shadows, and are to a man of a contrite Spirit, as though they were not, nay the 〈◊〉〈◊〉 he hath, 〈◊〉〈◊〉 more trouble he hath, because there is more sin, and more guilt, more curse and condemnation; he sees in all, and expects by all from God, and so remains restless in all. [ 2]

He is content with this, though he want all the rest, because he prizeth this more than all. Skin for Skin,

and al that a man hath, wil he give for his life; &c life and al for the Salvation of his soul. For sin now he 〈◊〉〈◊〉 it, now he hath found it to be more bitter than death; and* 1.310 therefore to be saved from it, he judgeth, and that truly, to be better than life it self: willing not only these things should not be, but that himself should not be, that he might not be sinful: Let the Lord take all away, yea life and all, only take away my sin, and it sufficeth; he counts it the best day that ever yet dawned, the best news that ever came to his distressed Conscience, if he can gain any assurance, get any evidence, but one good look from Heaven, a smile of Gods face and 〈◊〉〈◊〉, that the sins he hath seen, he shal never see them more; the corruptions that have 〈◊〉〈◊〉 and plagued him in his dayly Conversation, indisposed him to do the Du∣ties God required, and unfitted him for the 〈◊〉〈◊〉 Christ hath purchased, God hath tendered to him in his holy Word: That pride that 〈◊〉〈◊〉, those pas∣sions, that perversness, and self-willy waywardness of heart that hath been the plague-sore of his soul, have interrupted the comfort of his heart, peace of his Con∣science, communion with his God. The very possibi∣lity and expectation that the Lord may save him from the guilt and power of those prevailing distempers, sup∣ports his Spirit. But if he can but live to see the day that the thing is done, he desires to live no longer: Lord, let thy Servant 〈◊〉〈◊〉 〈◊〉〈◊〉, since mine eyes have seen thy 〈◊〉〈◊〉 2. 29, 30. Since thou hast 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 lusts, mighty stifness 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 al Convictions, though 〈◊〉〈◊〉 〈◊〉〈◊〉; gainsay al Arguments, though never so 〈◊〉〈◊〉; slight al Directions though never 〈◊〉〈◊〉 evident, mighty self-considence, and hellish haughtiness of Spirit, whereby I could swel above man and means, and God himself: Let thy Servant depart in peace; This Peace, let it never be interrupted; this saving power of thy spi∣rit never weakened, never enfeebled more. Let me lose

my life with the 〈◊〉〈◊〉, let me die that they may never live more. And therefore the distressed Christi∣an sees not the meanest Christian in the 〈◊〉〈◊〉 miserable condition, but he prefers him above al the 〈◊〉〈◊〉 on Earth, and wisheth himself in his place. Oh if my soul were in his souls stead, saved from his corruption, therefore he is in a safe and a blessed condition. Salva∣tion, if it be of the right stamp, to deliver from sin, not to ease from plagues and sorrows, such a kind of saving carries ever satisfaction with it, hath a 〈◊〉〈◊〉 fulness which answers unto al poor and imprisoned, yet saved though; persecuted, reproached, yet saved though; despised and killed, and yet saved; delivered from his 〈◊〉〈◊〉, there is no evil of the first or second death that shal hurt him, 〈◊〉〈◊〉 have any power over him: And therefore the contrite sinner contents himself in this, as Jacob in a like case, I have enough, Joseph is yet alive; I have enough, my soul shal yet be saved. In a wrack, he that saves his life, is abundantly satisfied. When so many thousands suffer 〈◊〉〈◊〉, split al their Professions, Hopes, and Comforts upon the Rocks and Sands of Pride and Self-love; Oh what a mercy, satisfying mercy, that thou who wert in as much danger as they, stands alive upon the shoar, when they are dying, and drowning, and 〈◊〉〈◊〉, under the power of their sins.

The 〈◊〉〈◊〉 sinner 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 price, he is resolved [ 3] in good 〈◊〉〈◊〉 readily to endeavor any thing to compass that he makes so much 〈◊〉〈◊〉 of, 〈◊〉〈◊〉. 〈◊〉〈◊〉 and Bre∣thren, what shall we do? Command what ye wil, we shal do it; give what 〈◊〉〈◊〉 〈◊〉〈◊〉 please, we 〈◊〉〈◊〉 fol∣low them; prescribe 〈◊〉〈◊〉 means you see 〈◊〉〈◊〉 〈◊〉〈◊〉 shal improve them; 〈◊〉〈◊〉 it is you shal 〈◊〉〈◊〉 〈◊〉〈◊〉 en∣joyn, be it never so cross to our own carnal 〈◊〉〈◊〉, never 〈◊〉〈◊〉 〈◊〉〈◊〉 and haza 〈◊〉〈◊〉, we 〈◊〉〈◊〉 not haggle and 〈◊〉〈◊〉 〈◊〉〈◊〉 you, but we shal endeavor 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. What 〈◊〉〈◊〉 we do? whatever 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, we 〈◊〉〈◊〉 do what we 〈◊〉〈◊〉; and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to do

what we cannot out of our weakness perform, or out of our ignorance so readily conceive how 〈◊〉〈◊〉 accomplish: So they Isai. 30. 22. The Converts there, it's said, They 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of Silver, and ornament of Gold, and cast them away as a 〈◊〉〈◊〉 cloth, and say, get thee hence. The price and worth of their Image might have enticed them; if not to have kept them, yet converted them to their own use; but they casheir them wholly, without the least consideration of any Commo∣dity that they might have contrived for their own con∣tent therefrom. So Zacheus, 〈◊〉〈◊〉 19. 8. When once he began to be sensibly affected with his corrupt and co∣vetous course, and the danger thereof, and the evil there∣in, see how comfortably restitution (which is so diffi∣cult a work) comes off a hand, without any grudging, because that was the means appointed by God to quit his heart and hands of the guilt of that sin. Behold Lord, half that I have, I give to the poor; and if I have wronged any man by forged Cavillation, I restore him four-fold. So lastly, the holy Apostle Paul, when the Lord Jesus had discovered his sin, and abased his heart in the right apprehension of it; so that he is come to Gods bent, What wilt thou have me to do? Behold I wil send thee far hence to the Gentiles, Acts, 26. 17, 19. He did not consent with flesh and blood, nor so much as pretend either doubt or 〈◊〉〈◊〉, but immedi∣ately addressed himself to follow the direction. That which a man prizeth indeed, he wil bid fair for, nor wil he scotch for a little cost, but is resolved to have it what ever it 〈◊〉〈◊〉, and therefore 〈◊〉〈◊〉 not for the cost at all. So it is here, a 〈◊〉〈◊〉 sinner comes easily and resolute∣ly to Gods terms, to do any thing.

He that 〈◊〉〈◊〉 this price upon Salvation, and 〈◊〉〈◊〉 [ 4] from sin, his heart is upon it, and his prayer is im∣proved for the most part for this particular his thoughts about it 〈◊〉〈◊〉. Listen to him in 〈◊〉〈◊〉 secret devotions, his confessions about this, his Petitions spent upon this,

he harps upon this 〈◊〉〈◊〉 stil. But for things of the world they are out of his mind, his thoughts 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 them, as though he 〈◊〉〈◊〉 nothing, or cared for nothing, or 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, Oh deli∣ver me 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. Ask him what he would have or desire, if he might obtain and have what he would; he answers, Oh that I might be saved; as Abraham for Ishmael, 〈◊〉〈◊〉. 17. 18. 〈◊〉〈◊〉 that Ishmael might live before thee; 〈◊〉〈◊〉 he for his own soul, Oh that my soul may live before thee: or as blind 〈◊〉〈◊〉 said, Oh that my Eyes might be opened, and that my heart might be ope∣ned and freed from my corruptions, Oh that Jesus Christ would do this for me, who cannot do it for my 〈◊〉〈◊〉.

Because 〈◊〉〈◊〉 distressed soul finds the presence of all 〈◊〉〈◊〉* 1.311 ther things do no whit prejudice a mans everlasting happiness; either the good or comfort of his soul, ei∣ther the having or 〈◊〉〈◊〉 of his Spiritual 〈◊〉〈◊〉; the presence of 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 which may 〈◊〉〈◊〉, do not 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of any 〈◊〉〈◊〉 person, a 〈◊〉〈◊〉 is never a whit the worse, and the Lord loves him never a whit the less, because his pressures and sorrows 〈◊〉〈◊〉 upon him; but that is the season of Gods saving health, 〈◊〉〈◊〉 is most neer when there is most need, and our 〈◊〉〈◊〉 makes way for the enlargement of his love and mercy to us. Joseph 〈◊〉〈◊〉 〈◊〉〈◊〉 prison, land God is with him, with his in the fire, 〈◊〉〈◊〉 it 〈◊〉〈◊〉 not, and the Waters that they drown 〈◊〉〈◊〉; God 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉, Isa. 43. 2. God 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 more 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 himself to 〈◊〉〈◊〉 〈◊〉〈◊〉, than 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the greatest 〈◊〉〈◊〉, 〈◊〉〈◊〉. 3. 25. 〈◊〉〈◊〉 the 〈◊〉〈◊〉 is seven times 〈◊〉〈◊〉, and the three children 〈◊〉〈◊〉 into it, then the Son of God 〈◊〉〈◊〉 visibly with them in the 〈◊〉〈◊〉 thereof. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and 〈◊〉〈◊〉 all manner of 〈◊〉〈◊〉, then God doth al manner of good, for great 〈◊〉〈◊〉 your reward in Heaven. So that

what the Apostle enjoyns, the sinner now finds true by proof, that we have reason to count it all joy when we fall into many temptations, James, 1, 2, 3, 4. For in al those wants which out 〈◊〉〈◊〉 befal, become 〈◊〉〈◊〉 and intire, and want nothing spiritually, and 〈◊〉〈◊〉 the contrite is content to bear these, when he finds they do not hinder the happiness of the soul.

He now finds, that the presence of his sins only poy∣sons* 1.312 all the Comforts he hath with a curse, and 〈◊〉〈◊〉 off the Hope and Expectation of any blessing from the hand of the Lord, in al the Dispensations, in the waies of Providences, or Ordinances, towards him, nothing can prosper; Why transgress ye the Commandement of the Lord, for ye cannot prosper? Sin stops the passage; and puts him beyond al possibility of 〈◊〉〈◊〉 or good 〈◊〉〈◊〉 to be extended towards him; sor the Lords determina∣tion is past, and it's peremptory; there is no peace to the wicked, saies my God, Isai. 57. 21. he hath said it, the word is past out of his mouth, and no 〈◊〉〈◊〉 can 〈◊〉〈◊〉 it. You know what a 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 to the Messen∣ger (the thing was so reasonable) What! peace, so long as the 〈◊〉〈◊〉 of thy mother 〈◊〉〈◊〉 remain, Jos. 7. 12. It's that which the Lord professeth, so pe∣remptory; I 〈◊〉〈◊〉 be with you no more, except you de∣stroy the 〈◊〉〈◊〉 thing from 〈◊〉〈◊〉 〈◊〉〈◊〉 God 〈◊〉〈◊〉 his blessing and 〈◊〉〈◊〉, in al the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 〈◊〉〈◊〉; for 〈◊〉〈◊〉 is the meaning he would not be with 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Warring, in 〈◊〉〈◊〉 going forth, and coming in; he wil not be with them in 〈◊〉〈◊〉, in receiving, praying, improving 〈◊〉〈◊〉 〈◊〉〈◊〉; 〈◊〉〈◊〉 shal not work, Prayer 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 place; a man 〈◊〉〈◊〉 have them, but no 〈◊〉〈◊〉 in 〈◊〉〈◊〉, no Spirit with 〈◊〉〈◊〉 no Blessing upon them, no good from them at al. That which poysons al the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

〈◊〉〈◊〉, nay in truth the evil of al evils with it.

He now finds the removal of 〈◊〉〈◊〉 would set open [ 3] the floodgate of the infinite favor and goodness of the Lord, 〈◊〉〈◊〉 〈◊〉〈◊〉 in amain upon the 〈◊〉〈◊〉. Jer. 5. 24. your 〈◊〉〈◊〉 with-hold good things from you, God doth not with-hold them or keep them from us 〈◊〉〈◊〉 onely through the desert of our sins, his arm is not 〈◊〉〈◊〉 that he cannot help, nor his 〈◊〉〈◊〉 heavy 〈◊〉〈◊〉 he can∣not hear, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 power that he cannot, nor mercy that he wil not help? Its his desire, Oh that there were such a heart in them that they might fear me and keep my commandements that it may go wel with them and theirs for ever 〈◊〉〈◊〉. 5. 29. Nay he hath taken a sollemn oath, As I live saith the Lord I desire not the 〈◊〉〈◊〉 of a sinner but that he 〈◊〉〈◊〉 repent and live 〈◊〉〈◊〉. 18. 32. so that he wants not mercy but we want 〈◊〉〈◊〉, unwor∣thy of the mercy he tenders, & uncapable; Yea unwilling to receive the grace he offers, Oh 〈◊〉〈◊〉 man that wil, let him come, and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 of life freely Rev. 22. 17. If you 〈◊〉〈◊〉 〈◊〉〈◊〉 it, God wil give 〈◊〉〈◊〉, and no man wants it, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, its he that wil have it, and its his corruption that keeps him that he 〈◊〉〈◊〉 not, nay is not subject, nay would not be made able to receive this mercy. Come out of them my people, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 and touch not the 〈◊〉〈◊〉 〈◊〉〈◊〉; and he offers himself readily, I 〈◊〉〈◊〉 be 〈◊〉〈◊〉 God I 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, and walk with them, he wil constantly 〈◊〉〈◊〉 〈◊〉〈◊〉 comfort them by 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 Cor. 6. 18. 19. He wil walk up and down & see their 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 for them answerable to al their needs and 〈◊〉〈◊〉. 〈◊〉〈◊〉 which brings 〈◊〉〈◊〉 and the 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 we should prize as a good. 〈◊〉〈◊〉 above al 〈◊〉〈◊〉 things we should prize it.

INSTRUCTION, We here seethe 〈◊〉〈◊〉 why the most* 1.313 men in the world 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 not after 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

of the Physitian; never looked for 〈◊〉〈◊〉, because they were never sensible of their thraldom, &c.

REPROOF, A bil of inditement to accuse and* 1.314 〈◊〉〈◊〉 thousands giving in evidence that they never 〈◊〉〈◊〉 the work of God upon their souls. Two sorts espe∣cially.

The secure sinner who is so far from seeking and covet∣ing deliverance that he wil not take it when its offered, but is content to be in the prison of his natural condition and to lye in the boults and 〈◊〉〈◊〉 of his sins stil. Of this temper were those Jews in captivity that had so long lived in Babilon they were content to remain there when liberry was proclaimed and the way opened, de∣liver thy self O Zion thou that dwellest with the daugh∣ter of Eabilon Zach. 2. 7. yet they stayed behind in Captivity stil, so it is with many a sluggish 〈◊〉〈◊〉, he is content to perish rather then do any thing to deli∣ver himself, he blesseth himself in his misery and so is a devoted slave to the Devil, as Exo. 21. 6. If when the servant had his liberty to go out free, he said plainly I love my Master I wil not go out free, then his ear was to be bored with an awl, and he was to be his servant for ever, the boaring of his ear did signify his yielding obedience to the Command of another. So when Christ comes to set a man at liberty, offers mercy and grace and pardon, if a man then say, I love my master Pride, perversness and Idleness, let me have and live in my sins if God say Amen, thou art a bond servant of 〈◊〉〈◊〉 for ever, thou 〈◊〉〈◊〉 a miserable 〈◊〉〈◊〉 creature for ever.

The sluggish professor or hypocrite that hath had some [ 2] conviction of his sins and remembrance of the stings of his distempers, and some promises and purposes of amendment the blow is no sooner over, but al is at an end, lazy prayers and feeble endeavours, but when it comes to the poynt he wil do nothing, he wil give you the hearing of counsels and admonitions, you would think the man were in a very good temper, you may

wind him about your finger; but in cases of Tryal you shal find him just where he was, he wil do nothing, nay wil do contrary to what he professed to submit unto; he is not thorough and real in his desire and endeavors for deliverance from sin, &c.

We are now come to these Things that are plainly expressed 〈◊〉〈◊〉 the Words: And here we shal content our selves with Two Collections, which are most plain, and suit best to our present purpose in hand.

They who are truly pierced with Godly sorrow* 1.315 for their sins are willing openly to confess them, when they are called thereunto. Or. True contrition is accompanied with confes∣sion when God calls thereunto.

So do these converts here in the place, they come here of their own accord, they do not stay til they be arrested and summoned to the court; but they readily arrest, in∣dite, arraign and accuse themselves before Peter and the rest of the Apostles. Men and bretheren you have dis∣covered many sins and the dreadful condition of the sin∣ners who 〈◊〉〈◊〉 guilty thereof, loe we are the men, thus and thus we have done. By us the Lord Jesus was op∣posed and pursued, by us he was 〈◊〉〈◊〉, rayled upon and blaspherned, by us it was that he was 〈◊〉〈◊〉, and we are they that have embrewed our hands in his most precious blood: we are they that 〈◊〉〈◊〉 it and 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 him, 〈◊〉〈◊〉 with him, not him, 〈◊〉〈◊〉 〈◊〉〈◊〉. Nay they roundly, readily, told al, this in secret we plotted against 〈◊〉〈◊〉 life and liberty, thus we consented unto those that should attempt the treason and 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 them in their 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉 proceeding, we 〈◊〉〈◊〉 they that gloryed and re∣joyced

in the unrighteous 〈◊〉〈◊〉 of the innocent son of God, we applauded 〈◊〉〈◊〉 selves in that we so prosper∣ed in our unjust practises, Oh so would we have it. Men 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 plainly here 〈◊〉〈◊〉 it, we openly and nakedly acknowledge it, they are our 〈◊〉〈◊〉 which you have discovered, and we are the sinners against whom you have truly proclaimed the judgments of God our sins intollerable, and our condition miserable, 〈◊〉〈◊〉 are the men, we are those accursed, cruel 〈◊〉〈◊〉 whereof you speak and what shal 〈◊〉〈◊〉 do? Observe the like expression in the like estate and condition, when al sorts of people came to the Baptists ministery, and the Lord was pleased to direct him to pierce their hearts by the preaching of the truth; they lay open their sins and sores before him and crave fuccor and relief, as it appears by 〈◊〉〈◊〉 he gives, he applies several directions according to the several diseases Luk. 3. 12. 13. Then came the Publicans, anon the Souldiers saying 〈◊〉〈◊〉 shal W E do? and he answers suitably: they made known their maladies and he applyes the 〈◊〉〈◊〉. As it is in an inward cankerd sore, if it be lanced throughly and to the quick, it then bleeds kindly and freely: so with the soul, If the heart feel the sin really, the tongue wil freely express it, when the season shal require the point is clear, we wil see 〈◊〉〈◊〉 we can make it plain.

There be three particulars in the doctrine which desire 〈◊〉〈◊〉.

• 1. When a sinner is called into 〈◊〉〈◊〉.
• 2. When confession is serious and hearty.
• 3. How contrition 〈◊〉〈◊〉 in such a confession

To the first of these.

Before I can come to lay forth the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 I must premise two things.

That sins are of three sorts, as they come to our [ 1] present 〈◊〉〈◊〉, in the case in hand.

First some 〈◊〉〈◊〉 publick and noterious done in the sight of the sun, open unto the view of al, that are in the place to see it, 〈◊〉〈◊〉 come to the hearing of it. such are practises which are impudent when men are fearless and 〈◊〉〈◊〉 in their way, They declare their sin as Sodom Isa. 3. 9. al may see, and they pass not much what they do, so in the case of Eli's sons. 1 Sam. 2. 17. 23.

Secondly, Some are private between party and party to which none are privy but themselves, either the of∣fence don to another. As Josephs mistress when they were alone inticeth him. Gen. 39. 7. The Adulter∣ous woman meets with the young man, allures, yea tempts him impudently by her loose speech and behavi∣or. Or 〈◊〉〈◊〉 they are Sociates together in the same evil, as of Simeon and Levy; bretheren in iniquity, Gen. 49. 5.

Thirdly Some sins are secret 〈◊〉〈◊〉 no eyes sees, no man living apprehends, but a mans heart and consci∣ence, he commits the evil alone, and he alone knows it and God onely who knows the secret of al 〈◊〉〈◊〉.

By open confession, I understand, the discovery and [ 2] acknowledgment of the sin to any who knew not of it, before, whether it be publickely to many or privately to some one; because a man is brought thus, to open himself to such, and to make them privy to that which formerly he did not apprehend, these two things thus by way of preparation premised, the answer to the first question wil be referred unto three heads, touching publick, and 〈◊〉〈◊〉 and 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 al which particu∣lars there be particular directions to settle a mans judg∣ment, and to 〈◊〉〈◊〉 practices, in a right way.

〈◊〉〈◊〉 publick sins, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 here; what ever [ 1] sins have been publickly committed or bring private come to be made publick, of such God 〈◊〉〈◊〉 publick acknowledgment and confession, two branches 〈◊〉〈◊〉 I

wil touch both.

If the publick scandals and evil which have broke out in our practice to the offence of others, and stumbling of the weak, the grief of the good, the encouragement of the wicked, who may be provoked in the like carriages or confirmed in them by reason of our example; then its requisite and necessary, men should take open shame by sollemn acknowledgment. Its the rule which Christ. hath left unto the Church, who sin openly rebuk openly 1 Tim. 5. 20. and if a rebuk according to the rule of God ought to be dispensed, it ought to be received. And that is a main end 〈◊〉〈◊〉 on both hands ought to be look∣ed at, both in giving and receiving publick censure, that the delinquent be ashamed, and brought to acknowledg his sin & judg himself for it. So Joshua to Achan Jos. 7. 19. tel me what hast thou done? 1 Thes. 4. 14. If any man obey 〈◊〉〈◊〉 the Gospel, note such a man, set a brand upon him by a sad censure that he may be ashamed and so see his evil and come to acknowledgment of it. And hence men should lay shame upon him and he an∣swerably ought to take it. And when men are out of the Church that the power thereof cannot reach them, the connivence and 〈◊〉〈◊〉 of humane lawes, wil not see execution done upon them; Its commonly the way of providence, that the Lord doth force men to do that out of horror of conscience which they wil not do out of Conscience to Gods holy command. Sometimes the Lord arrests men upon their sick beds and constraineth them to bear the shame of that, which they would not be brought to see in the dayes of their folly. Then send for such and such who have been deeply wronged by me, for such who have been corrupted by my example, The evil counsel that I have given, the loathsom carriages and unsavory language, and speeches that I have expres∣sed, those subtil insinuations, and baits that I have layd to entice and entangle them, I desire now that God would pardon and they forgive: yea such who have

been ringleaders to their wicked and leud courses they were not able to abide their persons and practice, either take him away, or remove me hence sayes the sick party thus they brought their 〈◊〉〈◊〉 and 〈◊〉〈◊〉 them openly in the view of all, when once God brought their hearts to a through sight and sorrow for their sin Acts. 19. 19. Sometimes upon the place of execution God con∣strains me 〈◊〉〈◊〉 vomit out their wretchedness, to leave shame upon themselves, and to 〈◊〉〈◊〉 their 〈◊〉〈◊〉 for a reproach and 〈◊〉〈◊〉 behind them, and to confess now to be condemned, when they would not confess in humi∣lity to seek and receive 〈◊〉〈◊〉 to be pardoned. Oh beware by my example that you never rebel against Parents, reject the counsel and 〈◊〉〈◊〉 of Governors, that was my sin, hath been my bane, and made me rush on headily to mine own ruin and confusion, Nay,

Secondly If the commission of them were private and yet they be made publick by 〈◊〉〈◊〉 way in a course of provi∣dence, stil God calls for confession answerable, as the season shal require and opportunity 〈◊〉〈◊〉, As suppose a mans secret fact come to open view, either by others care, or by the weakness of any according to my defect, in al these cases open acknowledgment is requisite, as for instance in the severals, The house is broke, the goods stoln, conveyed and hid, at length the owner sees, chal∣engeth, pursues him in the open court of Justice and yet righteously; and that which was cunningly carryed be∣fore comes now openly to be censured again: suppose that there is an offence given to a brother in Church Covenant and while the 〈◊〉〈◊〉 is in 〈◊〉〈◊〉 and depending between them 〈◊〉〈◊〉, the party offended against the rule of our savior, carelesly and 〈◊〉〈◊〉 relates this to several persons, some without, some within the Church and they also report it heedlesly to others, so that it growes common and the report publick though they of* 1.316 the Church (for the rule of our Savior binds them pro∣perly because they have power to reforme or prevent

evil, and doth not in many cases reach others out of that relation) though they I say, did sinfully and dis∣orderly make it publick, yet this is ground sufficient for a gracious heart, and that according to Gods Command, to 〈◊〉〈◊〉 the open shame of the evil, as seeing Gods hand so pursuing of him, for purposes best known to his Ma∣jesty; for the reality and venom of the scandal, issues properly from his sin, though the report came oc∣casionally and disorderly from others.

Since then the Scandal goes so far, and the hurt like to be so common by means of his sin, it's requisite the salve should be as large as the sore, that the report of the con∣fession for the recovery of the evil, may go as far as the infection hath done by the report of the evil committed. Nay, if through my just desert, it be made publick, when private Counsels take not place, nor admonitions awe, nor reasons prevail, when no private means that the Lord Jesus hath appointed, 〈◊〉〈◊〉 have been improved, do good, but that they are constrained to appeal to the publick; this shews the strength of the distemper, and the danger of it; and therefore the sinner needs more deeply to be affected with it, and with greater shame and sorrow to bewail it: As when the Offender wil not hear one, nor yet two or three, that the stiffness and obstinacy grows so high that the Brethren are constrained to call in the help of the whol Congregation, and our Savior is constrained to raise the whol Army, the Body of the Church, to make head against an evil, it argues the corruption grows malignant and deadly, and the condition dangerous and desperate, and therefore the Confession must be suitable, must 〈◊〉〈◊〉 in soak, and be of more than usual efficacy, or else it wil in reason be no way satisfactory.

Touching private sins, In case of wrong and injury [ 2] that is done betwixt man and man; miscarriages are expressed between party and party in the dayly occasi∣ons

of their lives, in which they are to deal one with a∣nother. The Apostles Rule is plain and pregnant, without doubt and dispute, James, 5. 16. Confess your sins one to another, and pray one for another. In our common converse, miscarriages commonly break out and appear, either harsh, unkind, discourteous or injurious carriages; men should not slight such evils, and sit down carelesly for the healing or removing of them; but be as careful to apply the Cure as men are heedless to a∣void the sin; get a heart consciencious and ready to 〈◊〉〈◊〉 those evils, and that constantly, as we are ready to commit and practice them, else our prayers and our comforts wil be prejudiced, which by this advice may be quickened and enlarged each for others 〈◊〉〈◊〉; for while we commit offences, and not 〈◊〉〈◊〉 we set our hearts and 〈◊〉〈◊〉 at a distance one from another, and therefore we cannot pray so affectionately and 〈◊〉〈◊〉 as otherwise we would, did 〈◊〉〈◊〉 see the hearts of our 〈◊〉〈◊〉 so easily coming in to the Authority of the Truth, and so affectionately carried against the sinful 〈◊〉〈◊〉 of their own souls. This 〈◊〉〈◊〉 the ground of that so 〈◊〉〈◊〉 a warning, which our Savior suggests, Matth. 5. 23, 24. When thou 〈◊〉〈◊〉 to offer thy Sacrifice, and remembrest that thy Brother hath 〈◊〉〈◊〉 against thee, i, e. hath any just exception against any sinful miscar∣riage, go first and be reconciled, and then come and offer.

Touching secret sins, there is the 〈◊〉〈◊〉 difficulty, [ 3] how to discern when a party is called of God to make confession thereof.

For Answer, there be Three Rules which may serve for our right information therein.

If the Lord shall (as he hath promised in his holy Word) seal up the acceptation of our persons, and the pardon of our sins, as it seems good to his Will, when we shall make confession thereof unto himself; we then need not, 〈◊〉〈◊〉 in truth we should not make confession of

our secret sins to man. First, 〈◊〉〈◊〉 it is God may, yea many times, nay most usually doth evidence the 〈◊〉〈◊〉 of our sins unto our souls, when we humbly and un∣feignedly bewail them unto himself. So the Apostle John concludes it as beyond question, 1 〈◊〉〈◊〉, 1-2 last verse, If we confess our sins, God is faithful, and just to forgive us our sins, and to clense us from all iniqui∣ty; nay, we shal not only have forgiveness granted in Heaven, but evidenced to our hearts on Earth, Prov. 28. 13. He that confesseth and forsaketh, shall find mer∣cy. If a mans confession be of the right make, not counterfeit, but currant, he shal not only have mercy 〈◊〉〈◊〉 for him in the Deck, but he shal have the use of it, find the sweet of it, he shal find mercy pardoning, pitying, pacifying, comforting, and saving mercy. As when we have sought the thing that we have in our house, we say we have found it, when we have it in our hand, and for our use. Yea, God is marvelous ready to meet the sinner half way in his mercy and compassions, when he perceives that with a serious purpose of heart he sets himself 〈◊〉〈◊〉 this work, Psal. 32. 5. I said (saith the Prophet) I wil confess my sin, and thou forgavest 〈◊〉〈◊〉 iniquity. The unfeigned purpose of Spirit this way, God takes in good part, and is so marvelously pleased therewith, that he gives him pardon, and for∣gives his sins, before he can mention by his words what he purposed in his mind, 1 Kings, 8. 38. 〈◊〉〈◊〉 prayer shall be made by any man that shall know the plague of his heart, he will hear in Heaven, and for∣give, &c.

And in this Case, we need not, nay we should not make confession of our secret sins; for we have no Com∣mand to carry us unto this, no Example to warrant such a practice, nor yet have we the Institution of any Ordinance, which may challenge our attendance to it. And this you must carefully heed, and maintain against that cunning forgery of the Popish consession, which

they have imposed upon al their followers and drudges. Their 〈◊〉〈◊〉 and Opinion is this:

That every man is bound once, at the least before the Sacrament, to confess in particular all and every one of his mortal sins, whereof he stands guilty, into the Ear of the Priests; the memory whereof by due and diligent premeditation, may be had, even such as are hidden, and are against the two last Commands of the Decalogue, together with the Circumstances which may alter the kind of the sin; If not (say they) let him be accur∣sed.

This Canonical Institution, is the erecting of an En∣gine of Cruelty, to rack mens Consciences, and pick mens Purses to satisfie their own greedy covetous desires; and to set up their Lawless Soveraignty in the hearts of such, who have captivated themselves to their Directions and Counsels: for thus they have a noose upon mens Con∣sciences, and hold men between hopes and fears, leaving them between Heaven and Hell, as they suit their minds. If they please their Humors, then they pardon them, and pull them out of Hell: If they satisfie not their expe∣ctations in giving so much for good use, or paying so much yeerly to further the Catholick Cause, then their sins are such, to Hell they must go, they cannot be ac∣quitted: This made their Drudges even weary of their lives, as never seeing an end of their misery, nor knowing what would become of their souls: And it's that which is called by John in the 〈◊〉〈◊〉, The torment of a Scorpion when he stings a man, Rev. 9 6. That men shall seek death, and 〈◊〉〈◊〉 not find it; and shal desire to die, and death shal fly from them. And holy and judi∣cious Brightman expounds it of this sting, That the Je∣suites keep men upon the rack of this Confession, never knowing what wil be come of their souls, nor an end of their misery, further than it suits their conceits. And the Popish School who were more ingenuous, have de∣livered in their Judgments, from these unnecessary bur∣dens,

which the Jesuits as hard Task-Misters, have laid upon other mens 〈◊〉〈◊〉, and which they wil nei∣ther 〈◊〉〈◊〉 nor move the least finger to 〈◊〉〈◊〉 any ease.

That which the soul hath obtained from Heaven at the hands of God, that is needless we should desire from the hands of men, whose only help is to evidence Gods mind. But by humble confession in secret to God, the soul hath received pardon srom Heaven, sealed up in his bosom by Gods Spirit, and the testimony of his own 〈◊〉〈◊〉; therefore it's needless to desire it from the hands of men, when we have what we desire, and that in a better manner than they can give it.

Again, To be wise above that which is written, is un∣lawful; and to do more than we have warrant for, is e∣ver unacceptable to God: but the Lord in his Word requires no more before the Sacrament, but that a man should 〈◊〉〈◊〉 himself, and by the exercise of Faith and Repentance, gain assurance of the pardon of his sin, not go to confess his secret sin to another; therefore to do that, is more than Christ and the Gospel 〈◊〉〈◊〉, or God wil accept.

When the soul lies under the guilt of secret sins, if the* 1.317 Lord in the use of all other means, denies either POWER or PEACE. Power to oppose and master the Corruption; so that stil the soul is over∣born by the violence and malignity of it. Or denies Peace, so that the old guilt returns afresh, after all prayers and confessions we make, cries and 〈◊〉〈◊〉 we put up in fervency and importunity unto the Lord: After the improvement of al means of Reformation and Repentance; yet the Lord, for Reasons best known to himself, denies to seal up the assurance of Love, and the forgiveness of sin unto the Conscience, then the Lord cals to this Duty of Confession, to such who are fitted and enabled to lend help and relief under God in such a case. That which the Lord hath promised to bestow, and we are bound to obtain, we are bound consequently

to use al 〈◊〉〈◊〉 means appointed by God for this pur∣pose, that we may be made 〈◊〉〈◊〉 thereof. But the pardon of our 〈◊〉〈◊〉, the acceptation of our 〈◊〉〈◊〉, and the peace of our 〈◊〉〈◊〉, God hath promised to be∣stow, and we 〈◊〉〈◊〉 bound to obtain; therefore we must improve al means to this end. If then we find by expe∣rience that God is not pleased to dispense power or peace by our own 〈◊〉〈◊〉, on improvements of al means by our selves, he then cals us to use the help of the pray∣ers and counsels of others, who are called the 〈◊〉〈◊〉 of* 1.318 our Faith and Joy; who are appointed to build us up in our holy Faith: whose duty it is, to comfort the fee∣ble minded, and to instruct the ignorant; and whose prayers are effectual means to obtain the removal of sicknesses, and the forgiveness of sins. James, 5. 15.

And some sins there be, as secret Adultery and mur∣der, which God never usually pardoneth to the heart of the Offender, but he compels him to lay open those Hel∣lish corruptions by open confession unto some other. Nay, as he never usually pardons them to his, common∣ly he never suffers them to go away 〈◊〉〈◊〉 even in the wicked; but when men are not willing to take shame by private confession, he forceth them by horror of Con∣science to vomit out their 〈◊〉〈◊〉 in the face of the world, and to bear their 〈◊〉〈◊〉, and leave 〈◊〉〈◊〉 names an ever∣lasting reproach when they 〈◊〉〈◊〉 out their 〈◊〉〈◊〉 upon the 〈◊〉〈◊〉, or upon the 〈◊〉〈◊〉 of their sicknesses, before their bodies drop down to the 〈◊〉〈◊〉, and their souls be dragged by the Devils into Hell.

In case of secret 〈◊〉〈◊〉, If the wrong have been done,* 1.319 either 〈◊〉〈◊〉 by some 〈◊〉〈◊〉 〈◊〉〈◊〉 of deceit, or injuriously by 〈◊〉〈◊〉 to take away the goods of ano∣ther; if 〈◊〉〈◊〉 cannot be made otherwise, God 〈◊〉〈◊〉 calls, either to reveal the evil to some other, who is faithful, and may do it; or 〈◊〉〈◊〉 the party himself, who may 〈◊〉〈◊〉 the satisfaction. 〈◊〉〈◊〉 (I say) 〈◊〉〈◊〉 cannot otherwise be made; for if 〈◊〉〈◊〉 may, then we should

never spread a Scandal, when we may cover it without prejudice of the Rule, and our Brothers profit. But if restitution cannot comfortably and conscienciously be made, without the manifestation of the evil, as in many cases it cannot, then God calls for the use of this means to attain this end.

2. VVhen is this Confession serious and [ 2] hearty?

It 〈◊〉〈◊〉 be discerned when Confession comes to be se∣rious and hearty, if it have the equal 〈◊〉〈◊〉, and is made up of the 〈◊〉〈◊〉 following, it's then of the right make, and 〈◊〉〈◊〉 〈◊〉〈◊〉 according to 〈◊〉〈◊〉 course of the 〈◊〉〈◊〉.

It must be free: It comes off a hand cleverly, flows [ 1] naturally and ingeniously from a 〈◊〉〈◊〉 sinner; the soul that is truly burdened doth not by a 〈◊〉〈◊〉 kind of unwillingness 〈◊〉〈◊〉 from 〈◊〉〈◊〉, duty, or 〈◊〉〈◊〉 a retreat from the 〈◊〉〈◊〉 of the Truth, 〈◊〉〈◊〉 Soldiers 〈◊〉〈◊〉 to do, when the Service is unwelcom; but the 〈◊〉〈◊〉 〈◊〉〈◊〉 cleer, and their Spirits 〈◊〉〈◊〉 for the 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 proceed on without any 〈◊〉〈◊〉 giving 〈◊〉〈◊〉. And 〈◊〉〈◊〉 appears thus in the manner of their 〈◊〉〈◊〉, in 〈◊〉〈◊〉 mannaging this, occasion in three Things.

They 〈◊〉〈◊〉 easie to yield to 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 [ 1] evidence is brought in against them, to 〈◊〉〈◊〉 to any 〈◊〉〈◊〉 guments of weight, to 〈◊〉〈◊〉 before the strength 〈◊〉〈◊〉 Rea∣son that shal be rendred, to lay forth their guilt, and 〈◊〉〈◊〉 loathsomness of their evil, 〈◊〉〈◊〉, they are glad of that light. And therefore if men for 〈◊〉〈◊〉 of the right 〈◊〉〈◊〉 of the several and particular 〈◊〉〈◊〉 of a practice, cannot so fully give in Evidence of the evil, because it was hid srom them in some 〈◊〉〈◊〉, or 〈◊〉〈◊〉 for want of consideration, did not pursue it 〈◊〉〈◊〉 〈◊〉〈◊〉 as they might and ought, but that there is 〈◊〉〈◊〉 and

room left for a Cavil: A distressed Convert wil not take the advantage of mens ignorance, mistakes; or mis∣apprehensione to make an escape from the evidence of Truth; which the Conscience tels that it deeply 〈◊〉〈◊〉 him; or espies on every side to find a muse by the mistaking of a word, to put off an apparent testimony of that which his heart knows he is faulty in, and that which the party fully intended. But he answers to the scope of the Question, Evidence or Accusation, and that which he knows to be suitable to the Nature and substance of the Charge, and that which toucheth his miscarriage, and that in the aim of the Speaker; he sees the parties aim, and is privy to his own guilt; and he owns the thing, and yields the Conviction: this you would, though your words do 〈◊〉〈◊〉 reach it, and this is true, and this was my practice, and is my sin, without either cavilling or excusing, or mineing the matter; this is the guize of the sinner that is heart-sick of sin: but he that is Sermon sick; or shame-sick, &c. he stands upon his fence, 〈◊〉〈◊〉 〈◊〉〈◊〉 catch for words, spies out any advan∣tage in 〈◊〉〈◊〉 manner of the expression, if there be but the least syllable of a circumstance, either too much or too little, and if there be but a 〈◊〉〈◊〉 he creeps out at it, and conceits and concludes he 〈◊〉〈◊〉 safe. No man ever heard me say so; no man can prove that I ever said those words: It's 〈◊〉〈◊〉, No, did I? Here 〈◊〉〈◊〉 such and such that are able to witness it from your own mouth; and when testimony is produced, and they constrained to yield, they 〈◊〉〈◊〉 indeed so and so, but such and such was not their expression: in the mean time, the 〈◊〉〈◊〉 is al one, and the scope of the speech they wel perceived, carried nothing but the reallity of the matter with it. What a 〈◊〉〈◊〉 kind of falsness, and foolish wiliness of spirit is this, to 〈◊〉〈◊〉 the passage and power of the Truth, mine own conviction, and peace, by a wilful 〈◊〉〈◊〉 filly mistake of a word? And thus 〈◊〉〈◊〉 〈◊〉〈◊〉 deal with their sins; as 〈◊〉〈◊〉 such as be 〈◊〉〈◊〉

with Traitors, deal with the search and enquiry after them; instead of helping others to seek and find them, they by their wiliness lead aside the Officers, and make them over-look the secret conveyances which are most suspicious, and most likely to receive them; which shews they are of the pack of the Conspiracy, and intend ra∣ther to hide the Rebels, than to pursue and attach them: The sinner truly distressed, is of another temper; in an easie kind of plainness laies open his heart to any 〈◊〉〈◊〉 of light, that may discover his evil without any shifting and doubling. He is suspicious of the evil of his own spirit, and as willing to see them as any man besides, be∣cause they more hazard his wel-fare, and therefore he is willing to welcome any light that any one brings him to that end; Nathans Accusation, and Davids Confessi∣on, are as the Voyce, and the Eccho, I have sinned a∣gainst the Lord, 2 Sam. 12. 13. he needed not to bring in the great Inquest for the Tryal: So it was with Ju∣dah, when Thamar his Daughter was found to play the Harlot, and was now brought to her examination, and so to her punishment, she sends the Message to her Father in Law; By the man whose these are, am I with Child: And she said, discern I pray thee whose these are, the Signet, the Bracelet, and the Staff: Mark his return, how easily he yields, would not so much as tra∣verse the cause, or cal for a proof, when the thing was plain without any brabling or cavilling, confesseth the thing, ceaseth any further suit, no not a debate; Judah 〈◊〉〈◊〉, and said, She is more righteous than I, Gen. 38. 25. In the things that are doubtful, it's usual, and no more but what Conscience and Command re∣quires, to debate to see, the Truth; but when the fault and offence is plain, then to maintain debates and eavils, is indeed to devise waies how to darken the discovery of the Truth by confused quarrelling, to make an escape out of a fault, as a Malefactor to convey himself away in a crowd: Thus fals-hearted Saul, when he pretended

the accomplishment of Gods wil and the execution of the work about which he was sent; Come thou blessed of the Lord, I have performed the commandement of the Lord, to whom Samuel, 〈◊〉〈◊〉 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of sheep, and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 &c. 1. 〈◊〉〈◊〉 15. 14. 15. one would have thought there had been so much con∣victing evidence, as would have stopped the mouth and sunk the heart of the man under the 〈◊〉〈◊〉 of so gross 〈◊〉〈◊〉 falshood. Yet he wil not yield, 〈◊〉〈◊〉 〈◊〉〈◊〉 about the business 〈◊〉〈◊〉, the people spared 〈◊〉〈◊〉 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 for sacrifice, and the rest we have 〈◊〉〈◊〉, I construed the command so, and took your 〈◊〉〈◊〉 to be that, namely sacrifice must ever be attended, and then al the rest must be cut off. How is it possible that com∣mon sence could put such a 〈◊〉〈◊〉 〈◊〉〈◊〉 so 〈◊〉〈◊〉 〈◊〉〈◊〉 charge, go kil al &c. that is, spare 〈◊〉〈◊〉? yet a wily heart must have some way to raise a cavil, he comes hea∣vily off to confession.

As a contrite sinner is easy to yield the evil by way of [ 2] conviction; so ready to 〈◊〉〈◊〉 it by open 〈◊〉〈◊〉 〈◊〉〈◊〉 acknowledgment, upon any occasion according to 〈◊〉〈◊〉 nature of the offence; he 〈◊〉〈◊〉 so 〈◊〉〈◊〉 from being troubled to do this; that he is troubled and restless in himself until it be done; and therefore if there be an opportunity to invite him, he takes it without 〈◊〉〈◊〉; if a 〈◊〉〈◊〉, he longs for it, and desires it, 〈◊〉〈◊〉 if none wil provoke him he is studious to seek an occasion, and to press in upon some opportunity, that if it be a publick evil he may publish his acknowledgment: if a wrong he desires not until another comes or sends, but he sends, he goes to him to be waile it. 〈◊〉〈◊〉 〈◊〉〈◊〉 secret he wil not stay to be asked or have his confession wrested from him, by 〈◊〉〈◊〉 of reason, and 〈◊〉〈◊〉 argument, but 〈◊〉〈◊〉 more ready to tel al, than another is willing to bear, not give 〈◊〉〈◊〉 man to guess at some wickedness by 〈◊〉〈◊〉 〈◊〉〈◊〉, but 〈◊〉〈◊〉 out 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 some discovery to make his evil appear most 〈◊〉〈◊〉. A 〈◊〉〈◊〉 a right 〈◊〉〈◊〉

position of 〈◊〉〈◊〉 of spirit, is like a body in a right temper and constitution, if it be 〈◊〉〈◊〉 in a 〈◊〉〈◊〉 there is more trouble to stay and 〈◊〉〈◊〉 the bleeding than to provoke it for to bleed. So here, And hence though there was no horror of 〈◊〉〈◊〉 to 〈◊〉〈◊〉, no au∣thority to require, no counsel 〈◊〉〈◊〉 perswade he could not satisfy his own heart, he could not be quiet before he had satisfyed the rule, and proceeded in open hostile manner against his sin; but a false heart after conviction which was 〈◊〉〈◊〉 with great difficulty; he must be drawn like a 〈◊〉〈◊〉 to a stake to make open confession 〈◊〉〈◊〉 the cause may require; and when he comes by con∣straint, Conscience dragges him, or Authority compells him thereunto. His 〈◊〉〈◊〉 sticks in his teeth, he lispes them out so wearishly, hacks and 〈◊〉〈◊〉, stops here and 〈◊〉〈◊〉 there, as though he would say somthing because he must speak; and yet is afraid he shal say more then he would: therefore bites in his words one way, sometimes turnes his speech another way, if any speech seems too open, or to give too much advantage to the truth, he 〈◊〉〈◊〉 himself and begins to qualify what he hath said, he would not be mistaken, he meant thus and thus, i. e. his meaning is to conceal as much as he can.

And hence a man must propound so many interroga∣tories, aske so many questions, 〈◊〉〈◊〉 interpretations of what a 〈◊〉〈◊〉 hath said when he hath 〈◊〉〈◊〉 what he wil, 〈◊〉〈◊〉 though a man should pul a confession from a man, as an untimely 〈◊〉〈◊〉, which he were not 〈◊〉〈◊〉 willing to bring into the world, and when he hath 〈◊〉〈◊〉 on what he can, he can hardly make any thing of what confession he hath made; But a heart that is burdened to 〈◊〉〈◊〉, pricked to the quick and parted from his 〈◊〉〈◊〉, his ex∣pressions come off kindly and issue naturally from him, not in a 〈◊〉〈◊〉, quaint kind of strayn as though he would coyn a confession, but with that freedom and re∣diness as though his spirit was 〈◊〉〈◊〉 into such ex∣pressions; his heart was severed from his 〈◊〉〈◊〉,

the passage 〈◊〉〈◊〉 plain, and he would banish them by an open confession, and therefore watchfully takes the oc∣casion that may suit the work; Acts, 19. 19. they that used unlawful and curious arts, they brought their books and burned them in the sight of al, they were not summoned to this service by authority, they came of their own accord &c. And this was 〈◊〉〈◊〉 with Paul to take advantage by the solemnity of the place and people, to publish 〈◊〉〈◊〉 sin and shame, and to be 〈◊〉〈◊〉 it in the view of the world, no man either 〈◊〉〈◊〉 or expecting any such thing, and he freely unbosomed his heart and said more against himself than al the world could say, the 〈◊〉〈◊〉 〈◊〉〈◊〉 you may read, Acts. 26. 9 I utterly thought I ought to 〈◊〉〈◊〉 〈◊〉〈◊〉 things against the name of 〈◊〉〈◊〉, which thing I also did, 〈◊〉〈◊〉 up the prison, compelling them to 〈◊〉〈◊〉 and being ex∣ceeding mad 〈◊〉〈◊〉 them, &c.

The 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 it in 〈◊〉〈◊〉 of the stomach, & the 〈◊〉〈◊〉 in 〈◊〉〈◊〉 & 〈◊〉〈◊〉 which 〈◊〉〈◊〉 from the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 be a 〈◊〉〈◊〉 before 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 severing before a 〈◊〉〈◊〉; he that 〈◊〉〈◊〉 the 〈◊〉〈◊〉 〈◊〉〈◊〉 it be 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of the disease 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 any ease to the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 removed at once, look say we, the 〈◊〉〈◊〉 〈◊〉〈◊〉 comes out 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

constraint, and the passage once made it runs, without any stay; but if you pour out 〈◊〉〈◊〉 out of abarrel, some may issue out, but you must by 〈◊〉〈◊〉 and 〈◊〉〈◊〉 pul out the rest, this is the difference between a heart truly burdened and 〈◊〉〈◊〉 hypocrite perplexed with horror; the contrite soul poures out his complaints into a mans bo∣som without any stay, the soul hath ful vent; but with the hypocrite you must take out his confession, by 〈◊〉〈◊〉 of reason; As the difference between water in the chan∣nel and in the pumpe; the stream runs currently, kind∣ly, readily, you must force it to stay, but the other you; must force it to run; a man must pump and press out a confession by power of argument, or else there is no water to be gotten to purpose.

He takes the evil to himself and doth not lay it upon [ 3] another, and is carryed with greatest vehemency against that in the sin that was most vile, and that he wil not mince; he is farr from 〈◊〉〈◊〉 blame upon another, to 〈◊〉〈◊〉 other mens evils, when he comes to acknowledg his own, as conceiving the more 〈◊〉〈◊〉 they appear, his may appear less; Nay, now is the time wholly to attend his own, and especially to bewail that most whereby he hath most offended. When the potion or vomit works upon the humor mainly, then it works kind∣ly. So Judah Gen. 38. 26. 〈◊〉〈◊〉 is more righteous than I, and they 1 Sam. 12, 19. we have added unto al our other sins this evil.

As it must be free so it must be ful: it comes from the [ 2] bottom & brings out al before it; he doth 〈◊〉〈◊〉 content him∣self to maintain the practice or 〈◊〉〈◊〉 that 〈◊〉〈◊〉 scanda∣lous and wicked, but layes open & 〈◊〉〈◊〉 〈◊〉〈◊〉 the bitter root of those base distempers, out of which those evils were brooded and brought 〈◊〉〈◊〉; they are the cause of al, and worse 〈◊〉〈◊〉 〈◊〉〈◊〉 together with those by ends and base 〈◊〉〈◊〉, and those 〈◊〉〈◊〉 a 〈◊〉〈◊〉 that 〈◊〉〈◊〉 ed the 〈◊〉〈◊〉 〈◊〉〈◊〉 from the 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 Lord, what ever aggravating circumstances hath any weight in

the apprehension of the soul, it sets 〈◊〉〈◊〉 al; the scan∣dal wil apparently argue these, and a wise 〈◊〉〈◊〉 christian wil 〈◊〉〈◊〉 al these in their working, and a sincere heart desires to take most shame 〈◊〉〈◊〉 these, and therefore is ful in the confession, so David goes to the root of those 〈◊〉〈◊〉 miscarriages, even 〈◊〉〈◊〉 sin, and his accursed contrivements to give content to his lusts, and therefore he complaines of that, Psal. 51. 3. 4. thou lovest truth in the inward parts, and the truth I have despised and opposed; This is to be attended as another thing in the comparison, to pour out the heart like water in acknowledgments, there is nothing that re∣mains behind, as there is in oyl and those kind of things that be of a more tenacious disposition. This was emi∣nent in the acknowledgment of the holy Apostle, 1 Tim. 1. 13. I was a blasphemer, a persecuter, and injuri∣ous, but I did it ignorantly through unbelief, not to lessen his evil, but that he might look to the bottom of it. A true contrite 〈◊〉〈◊〉 deals with these hid treasures of evil, as 〈◊〉〈◊〉 did with the treasures of his house to the Babylonish 〈◊〉〈◊〉, Isa. 39. 4. then said Isaiah, what 〈◊〉〈◊〉 they 〈◊〉〈◊〉? 〈◊〉〈◊〉 answered, al that 〈◊〉〈◊〉 in my house, there is nothing in 〈◊〉〈◊〉 treasures that I have not shewed them; so it 〈◊〉〈◊〉 〈◊〉〈◊〉 a simple hearted convert, he wil turn the inside of his heart outward, there wil be nothing amongst the hid treasures of iniqui∣ty, when he is called to confession, that he wil not na∣kedly present 〈◊〉〈◊〉 God and the world, and that without stickage, without demurs and 〈◊〉〈◊〉, he wil not cut off his 〈◊〉〈◊〉 by 〈◊〉〈◊〉 as though his heart 〈◊〉〈◊〉, for what he had 〈◊〉〈◊〉, but 〈◊〉〈◊〉 open the floodgate to the ful, that he may leave nothing behind that he may fully and plainly see the bottom; he is rea∣dy to 〈◊〉〈◊〉 〈◊〉〈◊〉 frame of 〈◊〉〈◊〉, as 〈◊〉〈◊〉 were wrought 〈◊〉〈◊〉 〈◊〉〈◊〉 heart, that so he 〈◊〉〈◊〉 dissolve, 〈◊〉〈◊〉 〈◊〉〈◊〉 and undo the web and work of 〈◊〉〈◊〉, and therefore he wil tel you, my 〈◊〉〈◊〉 you 〈◊〉〈◊〉, and the world

knowes, it hath been scandalous my carriage loath∣som, Oh but my heart in that sin was worse than my carriage, the pride and malice, pervers∣ness and 〈◊〉〈◊〉 of mine own heart carried me by main force against many checks of my Conscience and in ward misguidings to that practice to serve mine own distempered lusts, and when it was done, and discerned to be scandalous, the invincible 〈◊〉〈◊〉 of mine own heart would not suffer me to stoop to the evidence of the truth, but I set carnal reason on work, that since I could not deny it were done, yet I might put color, constructi∣on, some meaning and interpretation upon it, that it might appear to be done lawfully, at the utmost that it was onely a mistake and out of ignorance, which the most able and exact is incident unto. And al this was with reluctance and against mine own 〈◊〉〈◊〉: therefore if I found any that were easy and favorable and were ready to be carryed away with some 〈◊〉〈◊〉 appear∣ances, to those I often repayred, to them I complained and professed my simplicity, and yet willingness to see, that so I might screw my self into their affections to pity me, and so to be unwilling to hear any thing against my person or cause and 〈◊〉〈◊〉 the man speaks honest∣ly and means plainly, I wish there may be no prejudice and then sat I in counsel with my own corrupt heart, and mind, how to carry the frame of the buisiness in the fayrest pretence; I plotted how I might make an escape, and wind away from such evidences and expressions which pinched most narrowly, and there I would put in some word, or else 〈◊〉〈◊〉 they were spoken to some other end, or start up some new occasson to 〈◊〉〈◊〉 the discourse another way, and to another thing, and made them loose the pursuit of that which indeed pinched, and thus I committed many evils in the defending of one, and broke many rules under prtence of making up one breach; but from these wretched grounds, to these wicked ends in this disorderly manner by a plotted kind

of studied villany, I have wronged God, the truth, my profession, my 〈◊〉〈◊〉, mine own soul, this is my wretched disposition I would see and say the worst of it &c. this is as I said to 〈◊〉〈◊〉 the clew of a wretched course that he may see the end and utmost of it. So to lance the sore that the core may come out from the bottom, and then the cure wil undoubtedly follow, which cannot be so attayned, as long as it continues.

Sometimes persons that want bouldness, and ability, cannot so fully open themselves in publick alwayes; yet the frame of their spirits and expressions wil ever aym at such a thing, to the apprehension of such as have any spiritual eye salve about them because their confessions 〈◊〉〈◊〉 ever minted out of their own hearts, and the loathsomness of such evils wherewith they are and have been loaded. But for a man that comes to confess his evil, to forget the main evil he came to confess, is such a heavy hand of God, to discover a counterfeit con∣fession, that it would make a moral man that had but understanding about him sit down confounded, under the 〈◊〉〈◊〉 curse of Gods displeasure, and the right consideration of the 〈◊〉〈◊〉 of his heart.

And this is the second ingredient into a serious confes∣sion, it must be ful, the whol compas is contained 〈◊〉〈◊〉 these two particulars that I may sum up that shortly which hath been largely spoken. 1. Ful in regard of re∣lation of the things, My sonsayes Joshua give Glory to God, and tel me what thou hast done, bide nothing from me, Jos. 7. 19. 2. Ful in regard of opposition of the heart, the 〈◊〉〈◊〉 fully relates al the heart, fully oppo∣seth al, sets it self wholly to drag al to the place of judg∣ment and see execution done upon al; As it were said in the law and enjoyned to him that should discover a bro∣ther or a friend that inticed to Idolatry, his eye should not pity, nor his hand spare, but he should fling the first stone at him, so here in 〈◊〉〈◊〉 we should bring out al our distempers, yet they may receive the sen∣tence

of Condemnation; neither should I pity, nor your hearts spare, but see execution upon them, that I may take away evil; to confess, is to speak as God doth, to speak together with him, to see sin, to sentence sin as the Lord doth. To make a ful relation of a sin, and yet the heart to maintain a reserved device how to contrive some colorable 〈◊〉〈◊〉, by some Caution and Interpre∣tation to entertain it, it is Hellish Hypocrisie. As the 〈◊〉〈◊〉 brabbles with her Mate before her Husband, 〈◊〉〈◊〉 so she may meet with him without the suspicion of her Husband. So the 〈◊〉〈◊〉 〈◊〉〈◊〉 he wil readily with∣out any hunching, acknowledg his sin and error in one sence, that so as occasions serves, he may plead for it, and only pretend another sence.

The Confession in then serious, when 〈◊〉〈◊〉 is leaves the [ 3] soul base, and makes the sinner put his mouth in the dust; looks at himself as vile, loaths his sin, and himself for it, and is desirous that the evil, and he for it, may be loath∣ed of al that have heard and known it, willing that 〈◊〉〈◊〉 himself and sin, should by al, for ever be dishonored, who have dishonored God; Dan. 9. 8. Vnto us belongs shame and 〈◊〉〈◊〉 of face, for ever to be opposed and rejected, who have rejected his Truth, that 〈◊〉〈◊〉 hearts of all should be estranged from it, and from that frame of Spirit which acted him, because they have estranged him and others from God: he would shame himself, and therefore is content others should cast shame upon him, Ezek. 36. 31, 32. Then they shal 〈◊〉〈◊〉 themselves for all their abominations which they have committed: Lam. 3. 29, 30. He 〈◊〉〈◊〉 alone, and 〈◊〉〈◊〉 silence, be∣cause he hath born it upon him; be puts his mouth in the dust, if so be there may be hope.

The Soul by this serious Confession, intends to take [ 4] an ADVANTAGE against his sin, and so much more engages his heart, by the Witness of God, and Men, and Angels, to keep himself for 〈◊〉〈◊〉 from al 〈◊〉〈◊〉 and provocations thereunto, and holds his heart in a ho∣ly

bent of 〈◊〉〈◊〉 for ever, not once to admit any consideration or pretence of any carnal Reason, that may seem to leave the least inticement that way; when temptations come, and corruptions stir as formerly, this stops him, I have 〈◊〉〈◊〉 these 〈◊〉〈◊〉 before al, and they are condemned by al, therefore I wil not, I dare not give way; 〈◊〉〈◊〉. 16. last, That thou mayest remember, and be confounded, and 〈◊〉〈◊〉 open 〈◊〉〈◊〉 mouth any more, because of thy 〈◊〉〈◊〉.

3. How doth Contrition bring in this Con∣fession, and enlarge the Heart this way?

I Answer upon Three Grounds; all which are so ma∣ny Arguments of the Point propounded

Taken from that bitterness which the soul in this con∣trite [ 1] disposition, 〈◊〉〈◊〉 〈◊〉〈◊〉, and that undeniably to be in those distempers in which it hath taken so much con∣tent in former time; the poysoned loathsomness which now it hath 〈◊〉〈◊〉 experimentally to be in such pleasing lusts, and which formerly have 〈◊〉〈◊〉 the delight and diet of the soul: And therefore it is the heart 〈◊〉〈◊〉 the sin∣ner is not able to brook or 〈◊〉〈◊〉 them, 〈◊〉〈◊〉 vomits them out with vehement distast, and unsufferable disdain, abandons them by open confession. In the Body we see it, the Stomach when it was clogged with abundance of gross and foul Humors, as in the disease called Pica, it wil 〈◊〉〈◊〉 upon 〈◊〉〈◊〉 and ashes, and loom wall will down as desirable diet, because such noysom diet suits best with 〈◊〉〈◊〉 〈◊〉〈◊〉 Humors which 〈◊〉〈◊〉 in the Stomach, but when it's recovered and brought to any wholsom constitution, if 〈◊〉〈◊〉 with any such provi∣sion which is 〈◊〉〈◊〉 loathsom and 〈◊〉〈◊〉 upto it, it's 〈◊〉〈◊〉 sick, and 〈◊〉〈◊〉 be eased before 〈◊〉〈◊〉 cast it out. It's so

with the 〈◊〉〈◊〉 when once he hath attained this whol∣fom constitution, and disposition of a contrite spirit. Those noysom abominations which seemed so sweet and savory to his sensual and base heart, that it could digest them as its only diet and delight; corrupt lusts were most suitable to corrupt nature, and no marvel that the Toad and Spiders lick up poyson which is so a∣greeable to their poysonful Nature; but when the Lord hath wrought this through contrition, as a wholsom dis∣position and constitution of soul, so that not only the punishment of it which is tedious, but the poyson and filth becomes more detestable and grievous to the sinner, the heart is not able to suffer the loathsom bitterness thereof, but forthwith endeavors to cashier it utterly by acknowledgment, and confession, that the very scent and savor, yea, the least remembrance of it may be for ever re∣moved. Pain wil make the dog vomit out his meat, sence of punishment constrain'd Judas to cast out his mor∣sel, fling away his money, the bribe of the bloody Trea∣chery and Treason of his; but had they been both poy∣soned, the one with his meat, the other with the venom of his sin, it would have wrought more freely and fully in both; That Godly Sorrow which was wrought in the hearts of the Corinthians, who bore with the 〈◊〉〈◊〉 person a long while, and the 〈◊〉〈◊〉 person 〈◊〉〈◊〉 who committed the evil 2 〈◊〉〈◊〉. 7. 10. It wrought a cleering in the one, as the Text expresseth 〈◊〉〈◊〉, and no question in the other upon the same ground, i. e. a na∣ked, full, and free-hearted acknowledgment; Godly Sorrow like a strong Potion, cleers the Stomach, casts out the core, suffers no remainders behind, of any secret reservation of a wretched distemper, in any degree or circumstance, makes a cleer Conscience quit of any combination, with any lust in the least correspondence. When the corruption which is gathered in the 〈◊〉〈◊〉 ered sore, grows ripe and rotten, it wil break presently, though no man lance or touch it, and 〈◊〉〈◊〉 plentifully

and abundantly. So with this through contrition, it works a separation, and therefore an evacuation, loosens the affection from the sin inwardly, and 〈◊〉〈◊〉 it wholly by acknowledgment.

It's true, In Nature, and Grace, and Reason, each thing 〈◊〉〈◊〉 it self, and therefore expels its contraty, to the utmost distance it may, that it may neither find nor fear any annoyance, or hazard therefrom; and therefore we find in diseases, Agues and Feavers, when Nature by the help of Physick hath gained some strength, forceth the malignant humor as far from the heart as it can, it breaks forth into the lips, and then it's conceived and 〈◊〉〈◊〉, the fits wil end, the danger is over. So it is with the soul when it's helped by the Spi∣rit in piercing the soul with Godly Sorrow, he causeth the disease and distemper to break forth into the lips by open confession, and forceth it as far as may be, from e∣ver annoying the heart any more. The sweetness of sin is in this taken off, contrition severs it from the heart, confession vomits out and removes it, that it may never annoy the soul, or disturb the peace of a mans Consci∣ence any more.

The distressed sinner now comes 〈◊〉〈◊〉 to feel, and so [ 2] to know the danger of sin, as undoubtedly hazarding a mans everlasting happiness and welfare, and to find al∣so by woful proof his own weakness, and inability ei∣ther to prevent it or bear it, or remove it and help him∣self against that eternal ruin and confusion which God hath threatened, and he must expect, and shal endure by reason of the same. He thought indeed in the time of his folly, That Preachers in point of policy, presenting sin in a more dreadful visage and appearance, than there was just cause, or Reason would in truth conclude; at least he imagined (if the worst befel) that either he would remove the guilt, or avoid the plague, or subdue the strength of such distempers that did threaten Gods displeasure, and his destruction: but now he finds it o∣therwise,

yea his own Conscience, nay his own sence and experience doth abundantly confute his folly and mistakes, that notwithstanding al the waies he can take, and means he can use, guilt stil continues, he cannot re∣move it, plagues he cannot avoid, violence and venom of his corruption he cannot master, nor help himself a∣gainst the 〈◊〉〈◊〉 Command and Authority, they yet live, and are mighty: And therefore he is forced to send up to Heaven dayly, yea to seek out unto the faithful Servants of the Lord, that they may lend a helping hand for his relief that may help him by their prayers when he sees his own prevail not, guide him by their Counsel, when through his own ignorance he is at a loss in his thoughts, and cannot direct himself, that they may tent and heal his sore, when out of unskilfulness he cannot 〈◊〉〈◊〉 how to dress the wounds of his own diseased and distres∣sed spirit: Thus Nature doth not only teach men, but necessity compels al when they find themselves helpless to call, yea, cry for help, yea, to send far and neer for succor unto such in whose power it is to support; when men have used al Kitchin Physick, and taken some Anci∣ent Receipts they have by them, and yet the disease grows desperate, and the cure more difficult, they pre∣sently speed out to those who are able and learned Phy∣sitians for Counsel and Cure. He that fears an on-set, he would have a Second in the field with him: So here. God hath given the tongue of the Learned to some to speak a word in season to a weary Conscience, Isai. 50. 4. To others God hath given a dexterous hand to joynt the souls and comforts of such, who by some dangerous fall, and sudden surprizal of distempers have made a breach in their spirits and peace, Gal. 6. 1. You that are spi∣ritual, joynt such a man with a spirit of meekness, han∣dle hin skilfully, yea gently and tenderly: To some a∣gain God hath given precious Receipts, rare experiences of his peculiar mercies, to their own souls, which few have heard, almost none besides themselves have had

the like proof, 2 Cor. 4. 1. 4. Paul was afflicted and comforted, that he might 〈◊〉〈◊〉 and comfort others in afflictions: 2 Cor. 2. 11. he professeth he was not ig∣norant of Satans Methods, but was wel acquainted with his Stratagems, having been in so many pitcht fields, so many Sieges. Hence it is that these poor wounded sinners in the Text, press in upon the Apostles as skilful and experienced 〈◊〉〈◊〉 for such as were in spiritual distress, Men and Brethren what shall we do? q. d. You understand we are ignorant, and know not what way to take; you are experienced, and we unacquain∣ted wholly with Gods dealings and directions, and per∣ceive not what to do. Besides, were mens abilities e∣qual, yet many eyes see more, and many hands can do more than one; as in some wounds which we cannot reach by our own hands, another though weak and un∣skilful, wil lend ready help, wil search and tent the wound we cannot touch nor reach; the meanest Chri∣stian hath more Experience in some Case than those who are far more able, and thou canst not reach it, nor come at it, he will search it with ease.

A Contrite sinner is willing to take shame, and there∣fore [ 3] willing to open himself and sin, that he may bear shame that is due unto him for it. He sees now the vile∣ness of sin, and himself vile because of it, and therefore looks at shame as his due desert, which he hath mericed at the hands of God and man, and therefore accounts it but reasonable that he should be dishonored and reje∣cted of others, who hath 〈◊〉〈◊〉 the great Name of God, and cast shame and contempt upon the good waies of his Grace; he sits down really convinced of his own baseness, and therefore doth not complement and speak words of course against himself; he wil say, I am so and so vile, and wretched, and doth not condemn himself that others might acquit him, not 〈◊〉〈◊〉 his person and practice that others might praise and pity him. But as it was said of them, They should wash themselves,

and judg themselves worthy to be cut off, and condem∣ned, and therefore worthy to be despised and trampled upon as unsavory salt; and hence he is willing out of a holy indignation to shame himself, and the sinfulness of 〈◊〉〈◊〉 heart and life, which hath been a shame to his profes∣sion, and cast shame upon the righteous and holy waies of the Lord.

That which takes away all the hindrances of this holy duty of Confession, and puts the soul upon the necessity of the performance, that must needs fit the soul for the discharge of this Service. But Contrition takes away the hindrances, which are these three: Either a man would not have his sin removed and subdued: Or else he need not help to that purpose: Or else he is afraid and ashamed to take help, which is provided in that be∣half.

But this Work of Contrition makes a man willing to be helped against his sin, makes him see a need, and seek for help; makes him willing to take shame, and he sees a necessity he should, that he may receive help against his sins. Therefore Contrition fits and enables the soul to a right Confession of sin.

INSTRUCTION. We here see the reason of* 1.320 those sinful windings and turnings of Devices, which generally appear in mens practices after the commissions of evil, when they should be brought to a naked acknow∣ledgment of their errors herein: So many muses to e∣scape, so many sleepy, senceless shifts to save their own stake, their credit and respect, yield nothing, though they can gainsay nothing with color of Reason, they spend their wits and thoughts, and lay about them to the utmost skil of al the carnal reason they have, to latch the blow, to defeat and put by the stroak of the Truth, the dint and evidence of the Argument that would discover their evil. In a word; here is the root and reason of those turnings aside from the Authority of the Truth,

They never came where this Contrition of heart grew, nor yet indeed knew what it meaneth; they never saw sin aright, their souls were never sensibly affected with the direfulness of the scandal they give unto others, and the guilt they bring upon their own Consciences; for all which they must one day answer. It's said, Luke, 3. 6, 7. that when God prepares way for the coming of the Lord Jesus, or the coming of it within the sight and ken of Salvation, That crooked things must be made straight, before any flesh can see the salvation of the Lord. There be crookings of carnal reason in the heart of every man naturally; it was the great Ingredient into the first sin of Adam, and hath been his Curse ever since, to find out findings, Eccles. 7. last, to invent inventions, to make an escape from the Truth, and so to walk in the vanity of their own mind; and unless the Lord heat a man in the fire of his fury, hold him upon the Anvil, beat him, and break him by the hammer of the Law, in this work of Contrition, this crookedness wil never be removed, nor he come within the sight of Salvation, and it's made one part of the description of a man that is out of the path of peace, Isay, 59. 8. They have made their 〈◊〉〈◊〉 croo∣ked.

By way of REPROOF, It dasheth that dream of* 1.321 the wicked, and cursed imagination of carnal men who conceit, that to fal under the foot of contempt according to the desert of our evil doings, they conceive it a point of greatest dispar agement and wickedness that can be i∣magined, and to take up 〈◊〉〈◊〉 abode in that abased condition, either by some reach of policy not to prevent such an evil; or when it doth befal, to be shistless, as to sink under it, and not to be able to struggle out, they look at such, and leave it upon Record in their Observa∣tion, as very simplicians, such as are destitute either of wit or courage, to swallow down such indignities, and never be sick of them, these persons they note as feeble, and the 〈◊〉〈◊〉 base. A hellish delusion, directly con∣trary

to the truth here delivered, and the practice of these Converts, now truly broken-hearted with Godly sorrow for their sins, That which issues from the pow∣er and work of Gods Spirit upon the soul, it argues nei∣ther feebleness nor 〈◊〉〈◊〉 and such is this practice, and therefore it argues neither.

1. Not feebleness, because it is of a conquering, of a commanding power, and that against the greatest for∣ces of sin and Satan, which they bring into the field, our own carnal ends, and high conceited excellency of our worth, the seeking our selves, and setting up our own persons, and names, and praises, are the very stumps of Dagon, which stand longest, the very heart blood of the body of death; the high and overweening thoughts of the Soveraignty of our wils, and worth, they are the holds of Satan: to batter down the strong holds, and to make us lie down in the dust, and to be abased in the sight of God and man in quiet subjection, is indeed to subdue the power of darkness, a work unto which we must be enabled by the power of the Almighty, far be∣yond the might of al Creatures, much less shal feeble∣ness be able ever to compass it; if thou conceitest it is so easie, go thy waies, and do thou likewise: Alas poor deluded Creature, it's such a task that thy heart mis∣gives thee at the very on-set, and thou art never able to turn thy hand to it: thou must have allowance from thy lusts, and stubbornness of thy own heart, and ask leave of thy pride and vain glory; and when al is done, thou canst not so much as fain a confession, such a slave and underling thou art to thy sinful distempers, even slavery it self, that they wil not suffer thee to speak a word to cross thine own way ward spirit, and condemn the wretchedness of thy carnal carriage; which by the power of the spirit of contrition, these poor Servants of the Lord can do; not verbally, but really and serious∣ly, as in the sight of God. Which shews there is more than the strength of a mans self that must

〈◊〉〈◊〉 yea destroy a mans self; that is his self pride and praise.

2. As there is no feebleness in this, so neither is there the least baseness in so blessed a service, and work of such excellency as this is, a behavior truly honorable and such as indeed beseems persons of the greatest account with God and man: 〈◊〉〈◊〉 were the diamond in Solomons Crown, Eccles. 1. 1. The words of a soul gathered to his peo∣ple, the son of David, King in Jerusalem, they were titles of honor but this was the top of al. It was a higher soveraignty, to bewail his sin, and seek unfeyned re∣conciliation to the Church, and by serious and thorough satisfaction, to 〈◊〉〈◊〉 acceptance, than to sit in the throne of Israel; by that he was above his subjects, by this he was above himself; by that he had power over his people; by 〈◊〉〈◊〉 he prevayled over the power of darkness, hel & devils & distempers; by that he was above the Kingdom & ruled it according to his own wil, by this he is above his wil, which was above the King, yea a∣bove his corruption, and lusts who lorded over wil, and King, and Kingdom, and al. Yea this is so emi∣nent a service however it seems other to the deluded minds of men, it makes way for the 〈◊〉〈◊〉 pitch of al that happiness we ever hope to obtayn, here on earth or hereafter in heaven; 1 Cor. 15. 28. the pinacle of al perfection unto which we can be advanced, 〈◊〉〈◊〉 that God may be al 〈◊〉〈◊〉 all, 〈◊〉〈◊〉 when a sinner lyes under the foot of loathsomness, hath nothing, doth nothing, receives no∣thing 〈◊〉〈◊〉 himself unworthy to be looked at, wor∣thy to be loathed of heaven & earth; Now God is al in al not onely 〈◊〉〈◊〉 al for him such is his nothingness in him∣self, but here is the glory of al power & wisdom and mer∣cy to overcom his unworthyness and to make him fit to receive any thing; besides, look at 〈◊〉〈◊〉 〈◊〉〈◊〉 work it self, 〈◊〉〈◊〉 is 〈◊〉〈◊〉 greatest victory, and those must be the greatest conquerors of al, who have conquered and made spoyl of al the Glory of the world. The heathen

King wished there were more worlds to conquer, he that is willing to bewail his sins and take shame for them, he hath conquered al those worlds and the conqueror him∣self, and those high thoughts that conquered him; its a degree above glory willingly to be content to want it, than indeed to enjoy it.

Ground of EXAMINATION and TRIAL:* 1.322 If we would ever gain assurance or bring in evidence and proof to oure own souls and others, that indeed our hearts have been broken for our sins and so turned from our sins in a saving manner unto God here in the kingdom of Grace, that we may undoubtedly assure our selves that we shal see his face in glory in another world; try thy heart and condition by the former truth* 1.323 lay thy soul level to the doctrine formerly delivered; if thou findest this work of God, thou mayest undoubtedly conclude there is the spirit of God. And however it seems so mean in the eyes of men, yet the greater the power of the Almighty is seen in it, to lay mountains low and level; the hand of the Lord must do this; As the Magicians in Egipt professed touching the liee, that wonder which the Lord then expressed though it were in a thing very little and despicable to the eye, yet they confessed, this the 〈◊〉〈◊〉 finger of God, they were not able to turn their hand to that work. So dost thou upon through search find this disposition of spirit, that thou dost see that infinite loathsomness in thy corruptions, and in thy heart being taynted therewith; so noysom the plague sore of sin, and thy soul and self, so defiled with running provocations thereof, that in truth thou art loath to see thy heart, to own it or to have it, which hath nothing but loathsomness in it, and conceivest thou art worthy indeed others should judg so of thee, as thou judgest of thy self; how ever this frame of spirit may seem mer∣vailous mean and despicable in the eye of the world, know thou mayest and conclude thou shouldst, this is the very finger of God; flesh and blood hath not re∣vealed

this hath not wrought this in thee, but the spirit which is from God. That which is at ods with al the ex∣cellency that is flesh and blood, that which is opposite to it and tramples upon the glory and pride of it, that must needs be more than flesh and blood, Ezek. 16. 2. last. I wil establish my covenant, and thou shal know I am the Lord, thou shalt know me, and own me, and beleeve in me, as thy God and thy Lord, then thou shalt remember and be confounded, and never open thy mouth any more because of thy shame; When God sets open the fountain of his free grace in the soul, these streams wil follow.

Hence then this doctrine brings in a heavy indite∣ment against sundry sorts of men, and gives undeniable evidence that as yet they never knew what it was to be broken-hearted for sin, or turned savingly from sin, the stupid sencelessness of whose spirits is wholly uncapa∣ble of this holy blush, and confusion of face and heart.

First of those who through the hardness of their [ 1] hearts by their constant custome and continuance in their sin are beyond the sence of it or shame for it; whose faces are settled, and their consciences seared with a hot iron, so that there is no sting at al or check that 〈◊〉〈◊〉 them, but 〈◊〉〈◊〉 a seared part is without sence or feeling, they practice their wret chedness, and profess it, are convinced of it and go away not touched, nor troubled with it, shrink not retire not with any sence of fear or shame, for what they have done; such are never like to see the filth of their sins, before they see them by the flames of the fierceness of Gods wrath in the fire of hell, of this helish temper were those forlorn creatures Jer. 8. 6. I hearkend and heard but no man repented him say∣ing what have I done? they take not their sins into consideration, nor attend the danger but every man turned to his own course as the horse rusheth into the battle, nothing stops them or affrights them, v. 12. were they ashamed when they committed abomination

nay they were not at al ashamed, neither could they be ashamed, their minds were wholly 〈◊〉〈◊〉, they did not see the vileness of their sins, and their hearts hardened, they could not be sensible of them, so the Prophet Isa. compluins, chap. 3. 9. they declare 〈◊〉〈◊〉 sin as Sodom, they commit, evil openly and they are bold and bra∣zen-faced, to persist in what they do commit, they sear not who know it and they shame not to own it, I knew saith the Lord, thy brow was brass, and thy neck like an iron sinnew, the heart buckles not, its an iron sinnew the face blusheth 〈◊〉〈◊〉, its brass, harlot-like.

Another sort who are so far from bearing the shame [ 2] they do deserve, that out of their impudency they do ra∣ther cast shame upon the truth itself that would discover their sin and so the messenger that brings it. Thus out of this devilish wretchedness and 〈◊〉〈◊〉 they dare to flout God to his face, and cast scorn and contempt upon the truth, rather than they wil lye under contempt themselves; and therefore it is the prophet looks at it as desperate, beyond hope or help, Hos. 4. 4. let no man strive with another or reprove him, for this people, are as they that strive with the priest, they contemn him and his repro of, so far are they srom being content to take it, or the due shame which it discovers; of this stamp were those impudent scorners, who jeared the Prophet to his face, and made a jeast of the threatnings he delivered, Isa. 22. 12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloath and behold joy and gladness, slaying of oxen and killing of sheep, let us eat and drink, for to morow we shal dye, q. d. do you not hear the dread∣ful threatning that Isaiah hath denounced, do ye not expect to dye masters? do not your hearts shake within you to hear such tidings, let us not dye fasting, we wil take our meat sure before our enemies take away our lives, if we must dy as the prophet saith, let us be merry before our death, It were revealed to me saies the Prophet

from the Lord of hosts, surely this iniquity shal not be purged from you, til you dye, that is, never; so tel the rebellious servant of his or her rugged carriage, unruly language, that they have tongues set on fire of hel, 〈◊〉〈◊〉 in wording of it, slighting and gainsaying, Titus. 2. 9. Exhort servants to be obedient to their own masters to please them wel in al things, not an∣swering again; because they are stopped from answer∣ing frampfully, therefore they wil not modestly and in meekness of wisdom ask counsel and direction from a Governor, wish them ask your Mistres, enquire of your Master, no no, I must not speak, I promise you, would I were Governor, they cannot sin, they must be pleased in al things, whether they please God or no.

Thus because their devillish heart cannot bear the truth, they flout the truth and cast it away in a scorn, as though they should say, you may see what sweet rules the scripture gives for the Government of servants, nay how unequal and unreasonable they be, which is such hideous and hellish blasphemy, that the heart of Belzebub in his cold blood would blush to vent it. These two sorts out of a stupid impudency are not capa∣ble [ 3] of 〈◊〉〈◊〉, there be two other sorts that out of subtilty of pride are unwilling to bear it, such are those who in the third ranck, seek up 〈◊〉〈◊〉 shameful hidings that may be imagined, strugle as for life to the utmost of their power and policie, that they may shift off the shame, and make an escape from under that righteous reproach and contempt 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 vileness of their carriages, have justly brought upon themselves, sometimes in silence burying and hiding of it. As Judah his incest Gen. 38. 23. When he sent the kid and found not the harlot, he was content to let her go away with his ring and brace∣let, lest (saith he) we be ashamed. So David would have covered his solly with 〈◊〉〈◊〉, by sending Uri∣ah to his own house, 2 Sam. 11. And for a push the very servants of the Lord may be surprised with this sin∣ful

shifting away of their shame from them, and al that while never see their sincerity nor find peace, but when they are brought to see their sin, then they yield imme∣diately 2 Sam. 12. 13. I have (saith David) sinned against the Lord. Sometime by falshood gainsaying and denying, so Gehazi 2 Kings, 5. 25. Where hast thou been Gehazi, thy servant went no whither. Som∣time colouring, excusing putting it off as Saul to Samuel first it were not done, then the people did it, then he did it, but for sacrifice, and for love to Gods worship, 1 Sam. 15. and in the issue he would be helped against his shame but not against his sin, yet honor me before the people v. 30. he doth not say let me be humbled before the people who have sinned before them; of this rank are these, when the stals of Conscience and the pressures of their spirits constrain them to confess, and seek for ease, their complaints are like Lapwings cryes, farthest from their nest or their bosom distempers which lye in the deck, onely their acknowledgments are so general and of such evils that more or less belong to al and therefore they conceive they are yet under a safe cover, little shame wil fal to their share; Oh they are proud, and dead hearted, and have a deal of self within them; the issue is here, and the English is this, I say I am thus, and who is not so more or less? and so a little shame wil come to their allowance and allotment; And if their words which fal from them give a prudent man advantage of further enquirie, and just suspicion to lay his hand upon the loathsom sore, you wil see what shuffling, and winding and biting of the lip, wil presently ap∣pear.

The fourth and last sort are such who when the ar∣rowes [ 4] of the Lord have stuck fast in them, and the ve∣nom therof hath drunk up their spirits, when the poy∣son of their sin and pangs of conscience like a strong po∣tion hath made them extremely sick that they are not able to conceal their evils any longer, but the vengeance

of the Lord forceth them to vomit out al their filth to the ful, as a stiring potion kept in, works with much vio∣lence, but when its over and they have thus taken the shame, its with no content to them, its a secret tor∣ment, that their own tongues have gone beyond their own intents, they do inwardly repine, and befool themselves and could eat their flesh that ever they should lay themselves open so to contempt: and there∣fore they begin to devise wayes and means, how to miti∣gate the matter that it may not seem loathsom nor they so vile by reason of it and therefore they make con∣structions of some things, and interpretations of others, and then lay the extremity upon their distemper which was fired and followed by Satan, that they belyed them∣selves in some things and said they knew not what and thus like the unclean dog they lick up their vomit again they cannot be quit of the shame and wash away the filth, they have flung in their own faces, but they are in no wise content with it, and therefore would fain get it off, by al the means they can devise, thus their sins come to be healed too soon, like a sore that closeth too fast, not being daily tented and opened, and so it festers a∣gain and proves dangerous, so it is with the soul when it is not tented with daily taking shame for the evil, and so kept open, it again rankles and growes worse;

But how shal we know that we are content to take* 1.324 shame for sin, by a right confession of it.

I answer, that wil appear in four particular evi∣dences.* 1.325

The heart that is indeed content to take shame fon the [ 1] sin it hath committed, and stands guilty of, it hath this disposition wrought in it, and expresseth this affection also, as occasion serves; namely, it opposeth not that Truth which doth evidently discover a mans 〈◊〉〈◊〉, and how worthily he deserves it, though it doth it sharp∣ly. To be content with a thing, and to be opposite a∣gainst the same thing, implies a professed contradiction,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

which neither Reason allows, nor common sence wil ad∣mit: He that is content in earnest with the portion and condition that is carved out to him, in the course of Pro∣vidence, when it's offered he welcoms it, when it's come, and that he hath it in his possession, closeth there∣with as that which is a suitable good, and most service∣able to him for the present necessity, all circumstances considered: An humbled heart takes his shame as a sick man doth his physick, he could heartily wish he did not need it, and yet as the case stands, he cannot want it, but in reason he shal want his Cure and health; the potion is loathsom to take, and troublesom in the working of it, but the disease he knows to be far worse, and more dan∣gerous, which he conceives may be purged by the use of this means, and therefore seeks it earnestly, and is not content without it, and glad indeed to be so troubled, because he may be eased as he hopes: So it is with a heart truly sensible of sin, and turned from it, looks at this shame as a most loathsom and tedious potion, and could have wished, and that heartily, he had never need of it, had never so miscarried himself as to have deserved it; but as the case now stands, the dishonor done to Gods Name and Truth, the scandal to others, the danger to the spiritual and everlasting welfare of his own soul, he looks at the Truth which shal be most evident, and most sharply set on as the most special Receipt, and So∣veraign Medicine, which he is glad to seek, and more glad to take, that the noysom distempers may be taken from his soul, the dishonor from Gods Name, and scan∣dal from before the way of his Brethren: 〈◊〉〈◊〉 to have a thing, and crossness of spirit to resist that which brings it, cannot stand together; and in this sence it is you shal find the Saints pray so earnestly, and affe∣ctionately for the keeping away of shame somtimes, Psal. 119. Turn from me rebuke and shame; and again, Let me not be ashamed. And somtime again so willing∣ly to welcom and entertain it, We lie down in our

shame, and are covered with confusion, Jer. 3. 〈◊〉〈◊〉 Shame is a heavy curse, as deserved by sin, and justly in∣flicted from the Lord; but to accept of it with an under abasedness of heart, as the punishment of our 〈◊〉〈◊〉 from the hand of the Lord, this is indeed the work of Grace; and a gracious heart wil not side it against that Truth, which wil pass the sentence of shame upon it, as the just fruit of our evil doings, and as a means so san∣ctified, to work a hatred against it in our selves, and to remove the scandal of it from others; and therefore strives not by restless cavils and evasions to make an e∣scape from the evidence of the Word in the work of Conviction, when a mans errors should be discovered; nor yet doth repine at, nor bear a privy grudg after the conviction, lies not under the Truth as the 〈◊〉〈◊〉 upon the rack, which he therefore bears, not be∣cause indeed he cannot help himself against it, with all the troublesom 〈◊〉〈◊〉 he can use; but his soul inward∣ly approves of that word which judgeth his person and practice vile as himself doth: Thus the word in the O∣riginal, which sign sies confession properly, 〈◊〉〈◊〉, to speak as God speaks, to judg as God judgeth of his sin; this hath been the constant guize of the Saints, touched sincerely with remorse for their sin: A word snibs Da∣vid, Thou art the man; presently, I have sinned, saith he. A wink or a look of the Lord Jesus, makes Peter lie at his foot, Go out and weep bitterly, who had im∣mediately before in a faithless cowardice basely denied him. As it is with a Steed of a tender mouth, feels his Bit 〈◊〉〈◊〉, the 〈◊〉〈◊〉 check of the Rider staies him, turns him which way he wil: So it is with a tender Conscience, fals under the greatest shame that the least evidence of Argument wil check him withal: So Eze∣kiah, though i. were a sharp word, and the threatening 〈◊〉〈◊〉, Isai. 39. last, yet saies he, The Word of the Lord is a good Wond; my heart is naught, my carriage naught, my apprehensions naught and erroneous, but

the Word of the Lord is good; and the holy Apostle in that inward combate, speaks in the Name of all the Saints in the like case, Rom. 7. 14. For we know that the Law is spiritual, holy, and good. [WE] i. e. all that know God, the work of his Grace, the purity of the Truth; they, and I and al, confess the Law is Spiri∣tual, that is for ever to be honored, loved, obeyed, but I am carnal; a good and holy Law, but an evil and un∣holy heart; true it is, that carnal and hollow-hearted Hypocrites, may somtimes have their Consciences so far awed with the Soveraign power of the Truth, that they may yield 〈◊〉〈◊〉 thereunto, and in outward appea∣rance readily profess their approbation thereof, with the condemnation of themselves, and their own courses, because they have no other way to gain ease and quiet to their own Consciences, now clamoring against them, or their acceptance with men, their carriages being gross and inexcusable, and therefore must so far bear the shame, because he sees he cannot excuse his folly, or sin being so open, but he shal be accounted impudent in de∣nying and sinning; but al this while his heart is carried with an inward distast against it, and by a privy spleen imbittered so as to conspire secretly the disparagement of it: As it fared with those treacherous Jews when they saw no way, and therefore had no hope to take away the life of Paul by open violence; then they did cunningly plot it, by a color of fair pretence, and carried it, thus: Acts, 23. 14. They would have him brought down out of the Castle, as though they would enquire somthing more perfectly of him; and we, ere ever he come neer, will be ready to kill him. So these fals-hear∣ted Creatures make it by their 〈◊〉〈◊〉 pretences, that they would enquire more perfectly concerning the Truth; the Servant craves Counsel how he should subdue the ruggedness of his Spirit, the froward wife how she should overcome her way ward, peevish 〈◊〉〈◊〉, they wil enquire more perfectly, as though they would obey

perfectly, submit perfectly, be perfect Servants, wives, &c. But alas, there is a conspiracy in their hearts against the strict waies of God: So it was with Balaam, he hath never done sacrificing to enquire the wil of God, and yet his heart inwardly opposeth and resists his wil, and this shewed it self in open violence, and contempt of the Command and Charge, Numb. 24. 1.

A heart content to take the shame, is not offended [ 2] with the party, friend, or enemy, that wil lay the shame upon him; he knows it is the burden which he ought to 〈◊〉〈◊〉, and if therefore any man wil give him a lift, and help him to take it up, he wil take it kindly at his hands: It's against common sence to conceive that one should be offended with another, or take it grievously that he doth any thing which he knows would, and he conceives wil give him content: No man can be offended in Reason with the party for such a carriage or doing, such a thing. wherein he is contented, and with which he is pleased: True it is, shame in it self, is exceeding distastful to flesh and blood, and in truth nothing more cross and contra∣ry to an ingenious spirit; Praise is the priviledg and prerogative of a reasonable Agent, who acts by Counsel, and therefore other Creatures are not so capable of it, nor do we give it as their due, we commend not the fire for burning heavy things, for falling donward; they can∣not but do their work, and therefore no praise, no thanks to them for their deed; but Agents as Men and Angels who work by Counsel, who have wit and wis∣dom to contrive several waies, conceive the best, and wil and care to follow that when they might have done other out of their liberty: Shame therefore crossing a man in his special priviledg, his proper free hold, it must in it self be very grievous, and a tedious burden, but as he sees his duty in it, and the good that comes by it, and withal his just desert by reason of his vileness, he is not offen∣ded with the presence of the Chirurgeon, but he is glad to see him, and his 〈◊〉〈◊〉, though sharp and 〈◊〉〈◊〉

which may lance his imposthume, and so save his 〈◊〉〈◊〉, whenas a naughty heart who would not have another take away his 〈◊〉〈◊〉, he is vexed inwardly at the least, that he laies the shame and disparagement upon him for it: See this odds in those two Kings, Ahab and 〈◊〉〈◊〉, the one a self-seeking deluded 〈◊〉〈◊〉, when he was under the whip and terror of Gods stroak and wrath, he then humbles his soul, fasts and praies, and that in print as it were, acts his part in that extraordinary duty with outward 〈◊〉〈◊〉, and therefore in reason it cannot but be conceived he bewailed his sin, confessed his fai∣lings, and yet he that hated Elijah, 1 Kings, 21. 20. he hates also Micaiah, 1 Kings, 22. 8. There is yet one Micaiah, q. d. We are rid of the most of them, but yet One is our vexation, and I hate him, because he hates my sin, and wil never speak good, that is, speak that which pleaseth my corruption, and therefore dis∣pleaseth me. But good Jehosaphat he was not willing to hear his words, much less able to bear them, and ther∣fore expresseth himself quite contrary, Let not the King say so; and of the same frame he was when it came home to his own particular, 2 Chron. 19. 2. When Jehu the Seer met him after the Battel, and his 〈◊〉〈◊〉, and set a heavy reproof upon him, should'st thou help the ungodly, and love them that hate the Lord? therefore there is wrath upon thee from the Lord; the Text inti∣mates he was no whit offended with the Message, or the man, but yielded to the one, and lovingly 〈◊〉〈◊〉 the other, and set presently about the reformation. When Abigail met David now upon his march so justly pro∣voked, armed also with power and rage; and therefore if we should look at her, that was to discover the 〈◊〉〈◊〉 of his proceedings, and stop him therein, or at Da∣vid so wronged and provoked, and now upon the sign as the chief Commander in the head of his troops, to be 〈◊〉〈◊〉, and that by the voyce of a woman, in reason it 〈◊〉〈◊〉 be conceived that ever she should have brought

him, whose heart was like the heart of a Lyon, and now in his heat transported with wrath, to have 〈◊〉〈◊〉 himself, and 〈◊〉〈◊〉 down under the shame of his wrath; yet Oh, the power of a gracious Spirit, he is content upon all these disadvantages to see his sin, and take his shame with a thankful heart, Blessed be God, and blessed be thy Counsel, and blessed be thou, who hast discovered the sin∣fulness of my rage, and hast kept me from shedding blood, 1 Sam. 25. 32. and it's not only his practice, but his prayer, Let the righteous sinite me, it shall not break my head, it shal be as a precious Oyl, Psal. 141.

But may not, and do not many times, even such who* 1.326 are truly gracious, have their spirits imbittered, and their boisterous passions carried against such who shall lay the shame upon them by reason of their sin? See what 〈◊〉〈◊〉 did unto the Seer, when he handled him hard∣ly, and dealt roughly with him, Herein thou hast dealt foolishly; the Text saies, he was wroth with the Seer, and put him into prison, 2 Chron. 16. 10.

As touching the Example, the strangeness of the car∣riage,* 1.327 his practice so gross, he imprisoneth the Prophet, and crusheth others who in likelihood stood for the Pro∣phet, encreaseth in his evil, and grows further off from God, goes off the Stage without any record of Repen∣tance, as ver. 11, 12. The strangeness of the carriage I confess, makes me somtimes wonder where the Truth of Grace was; and if a man 〈◊〉〈◊〉 to be troublesom, and to quarrel with 〈◊〉〈◊〉 course, he might darken the evidence of his uprightness: That which is said of him, is only two things; 1. His heart was perfect all his daies: 2. He did that which was right, as David his Father: To which I could say, That this comparison, and so perfe∣ction is only to be attended in regard of that particular at which it points, namely, in maintaining the Truth of Worship, and therein he held it out from first to last; which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉; but whether in his whol he were so, the story evinceth not, and his miscarriages ex∣pressed,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and in which he lives and dies, without any re∣cord of reformation, speaks dreadfully against him, his last being the worst, He sought to the Physitian, and not unto God, and so dies; the same Phrase you may see used in a like sence, 1 Kings, 11. 6. Solomons heart was not perfect with God as Davids was, i. e. Though he had truth of Grace, yet he was not perfect and intire in maintaining the Truth of his Worship: If a man may not be perfect in some case, and yet sincere; so he may be perfect in some other, and yet not sincere: For if the absence of it doth not take away sincerity, the pre∣sence of it wil not argue and conclude it: But we will keep the Road, because the consent of the Judicious car∣ries it that way; and so I Answer Secondly.

It's possible for a gracious heart in a present push of a [ 2] Temptation to have his spirit rising, and through the strength of pride, and passion to be carried with dislike of the party, who shal by evidence of Truth, set on his sin and shame; but this is but in a pang, and surprisal, he is not now himself, this is not the man, and therefore his state is not to be judged by this.

Nay Thirdly, In case the party be not convinced of [ 3] the equity and truth of the discovety, and of his own evil, in stumbling at the parties that dispensed it, he may 〈◊〉〈◊〉 long in such a distemper, and so proceed harshly upon such erroneous ground, to be offended with such expressions, because he conceives he justly may: this happily may be the ground of Asa his former procee∣ding in so fierce a manner with the Propher, as conceiving that he had gone beyond his commission, and either re∣proved him not so justly as he should, at the least not in that under and respective manner, as became the power and Soveraignty of Asa, or subjection which the Pro∣phet should have remembred & acknowledged to be due; and this may seem somwhat probable becaus he claps him close prisoner, puts him into little Ease, as being guilty of no less than high Treason committed against his per∣son,

Jun. in locum. But while the soul is thus doluded and taken aside with a proud, self-deceiving frame, if we may look at the remarkable hand of God against such distempers as the example of Asa presents it before us, such persons wil each day be more blinded and unable to see their sin, so was he; more acted by the power of it, and taken aside by it, so was he, he puts others into prison not long after; more liable to some direful de∣stroying plagues, so was he, his disease strange and irre∣coverable; and in reason is like to die without comfort to his Conscience, or honor to his name; so did he.

In the fourth place, Whatever becomes of the former [ 4] example, leaving secret things to Gods good pleasure, the Rule of Truth stands as Mount Zion, and wil never fail: He that after conviction by any Instrument sent of God, and revealing his way according to his wil, de∣spiseth such a messenger, despiseth him that sent him, Luk. 10. 16. He that after Conviction, seeing the Truth and Authority of Christ, stumbles yet at him, and is offen∣ded at Christ, it's a note he shal be ruinated by the Lord, he that falls upon this stone, shall be broken to pieces; he that is offended at the Lord Jesus, shal perish; he that is offended at such whom he sends as Messengers of his Mind and Truth, and that after Conviction and Infor∣mation, is offended at the Lord Jesus; therefore such a one must 〈◊〉〈◊〉 perish, hath no part in the Lord Jesus, nor yet were ever made partakers 〈◊〉〈◊〉 the saving work of his Grace.

He that 〈◊〉〈◊〉 〈◊〉〈◊〉 with a contented heart, is nei∣ther* 1.328 restlesly 〈◊〉〈◊〉, nor discouraged in the bearing of it; for to be contented, and yet discouraged, cannot stand together; but such a soul sits down in silence, sub∣mits himself 〈◊〉〈◊〉 under the hand of the 〈◊〉〈◊〉, 〈◊〉〈◊〉 away well 〈◊〉〈◊〉 with whatever disparagement is cast upon him, by reason of his desert, and takes it as an allowance set out unto him by the Lord; he can look upon it, and lie down 〈◊〉〈◊〉 it, with 〈◊〉〈◊〉 and quiet∣ness

of Spirit: So the Apostle recals and recounts his former loathsom miscarriages upon each occasion, breaks kindly with the fresh abasement of himself in the sight of God and man; I was a persecuter, blasphemous.* 1.329 and injurious, not worthy to be called an Apostle, for I persecuted the Church, Christ came to save sinners, of whom I am chief. So Dan. 9. 17. Oh Lord, Righte∣ousness belongeth to thee, but unto us, shame and confu∣sion of face; he looks at it as their due, owns it as their portion, which is appropriated to them, and belongs to them of right, and rests satisfied therein. Nay, the heart truly called, is here indeed most comforted, when it can take the greatest shame with greatest content, and that when it seems most loathsom, and himself for it. The sick Patient is most comforted with the Vomit when it works most vehemently, 〈◊〉〈◊〉 he knows the more sick it makes him, the sooner it wil make him wel; but when it lies like a dead drug in the stomach, stirs him least, endangers him most, Oh saies the Patient, it made me marvelous sick, but I was marvelous glad, it wrought kindly upon the Humor, and I expect a Cure, my sto∣mach is much clensed, periissem, nisi 〈◊〉〈◊〉; the greatest shame that ever I received, did me the most good, was the best Physick I could ever take, I had ne∣ver parted with my sin, but my shame weaned me from it. Whereas a false heart never yet truly turned from his sin, and sincerely humbled; if the venom of Gods vengeance give him a Vomit, and make him cast out all his 〈◊〉〈◊〉 by confession in his own face, there follows such wearish wrastlings of Spirit, such restless and 〈◊〉〈◊〉 hurries of thoughts, sits down disconsolate, Rachel like, cannot be comforted, because their Honor is not, their Credit and Respect is not, lies a bleeding as they suppose, and not likely to be recovered; he cannot look upon his reproach, but he is weary of his life, his spirit faints, his 〈◊〉〈◊〉 wil not down, his 〈◊〉〈◊〉 departs, what avails all if yet his shame remains? he would be

any thing and any where, rather than under the foot of contempt.

A heart that is content to take shame wil not choose* 1.330 unlawful means in cold blood and upon consideration to remove it; he is discontended with his sin, not with his shame, he wil not therefore choose sinful means to be freed from it; So the good theif Luk, 23. 41. we are justly here receiving the due reward of 〈◊〉〈◊〉 deeds; the punishment and plague a heart absed takes as just, and therefore wil not do that which is unjust to be quit of them, whereas the haughty 〈◊〉〈◊〉 is so impatient under reproach that he wil rather break under his shame than with quietness bear it, he cares not what he doth or suffers if he may not suffer that, So Abimelech. Judg. 9. 54. Saul: 1. Sam. 31. 4. Achitophel, 2. Sam. 17. 23. al of them used unlawful means to be rid of their shame, Job. was of another temper though his 〈◊〉〈◊〉 were strong to carry him, and counsel wretched which was given to perswade him to another course, Job. 2. 9. dost thou stil continue in thine 〈◊〉〈◊〉 blessing God, and dying, q. d. you may see what you get by your holiness and dependance, is it not better not to be than to be thus, this is the meaning, but his answer shewes another resolution shal we receive good from the hand of God and not evil? the good God owes us not, and yet he gives it, the evil we deserve and therefore should be quiet if he bring it.

The fourth use is for EXHORTATION, If you* 1.331 know these things as I am perswaded you do; then be en∣treated in the name of the Lord Jesus to walk in that way that God hath revealed, this is the baseness of our hearts we are loath to unbuckle our vile and secret dis∣tempers, they are shameful themselves and yet we are loath to take shame for them; therefore deal openly and freely with your selves, and confess your sins 〈◊〉〈◊〉 & fully that God may deal 〈◊〉〈◊〉 with you; hath the 〈◊〉〈◊〉 at any time 〈◊〉〈◊〉 in this horror into thy soul and is

thy heart now troubled at the word, and after al thy prayers and tears, and pains and means using with uprightness, do thy 〈◊〉〈◊〉 stil remain? are they not yet subdued? canst thou not yet get assurance of the pardon of them, I say then cast away thy shameful hide∣ing and 〈◊〉〈◊〉 of sin; and do not say what wil men and Ministers say of me, away with these shifts, God calls thee to confession, the Saints have done it, and thou must, nay thou wilt if ever thy 〈◊〉〈◊〉 be kindly broken as it should be, in some measure pleasing to God and profitable to thy self.

But some may say how should we do it?* 1.332

For answer hereunto, I wil first give some directions* 1.333 how to do it; Secondly I wil give some motives to work our hearts to the same.

Be wise in choosing the party to whom you confess [ 1] your sins, for every wide mouthed vessel is not fit to re∣ceive precious liquor; so this confession is not to be o∣pened to every carnal wretch that wil blaze it abroad, nor to every Godly man, no nor Minister neither. The Minister to whom you confess ought to have these three graces.

First he must be a skilful and able Minister of God, [ 1] one that is trained up and is master of his art, and so ex∣perienced that he might be able in some measure to find out the nature of the disease; Not that any Minister un∣der heaven, can give pardon to a poor sinner, but onely he is able Ministerially to do it under God; he must be able to approve himself as the Minister of God; he must have the tongue of the learned and be able to speak a word in season Isa. 50. 4. he must be able to break the heart and prepare the soul for Christ, and then to apply the promises of the Gospel to him.

He must be a merciful Physitian, one that wil pity a [ 2] poor soul; they that have experience of trouble and misery in themselves are most compassionate to others in distress, he that hath been tossed in the sea wil pity o∣thers

that have been in the same danger.

Lastly he must be a faithful Minister, one that wil [ 3] not fit mens humors, nor answer the desires of their hearts in speaking what they would have him, but his faithfulness must appear in two things, 1. In dealing plainly with a man about his spiritual estate; what ever a mans place and condition be, if he have a proud heart he must labor to humble him, he must apply a salve fit∣ting for the sore; 2. And he must be faithful in keep∣ing secret the sin that is laid open to him, that nothing may fly abroad no not after his death except it be in some cases.

Now what remains but that you al be moved to take up this duty, and provoke your hearts freely to confess your evil wayes, to which purpose let me give you three motives.

First because it is a very honourable thing and wil* 1.334 exceedingly promote the cause of a Christian: you wil hardly yield to this on the sudden; a man thinks that if the Minister knew his vileness he wil abhor him for it; but (I assure you bretheren,) then is nothing that doth more set forth the honor of a Christian, and win the love of a Minister than this; Indeed it is a shame to commit sin but no shame to confess sin upon good grounds: nay when the heart comes kindly off, its 〈◊〉〈◊〉 to see how a faithful Minister wil approve of such persons, his love is so great towards them, Oh saith the Minister it did me good to hear that man confess so freely, I hope the Lord hath wrought kindly in him; certainly now he is in the way to happiness; Oh how I love him, I could be 〈◊〉〈◊〉 to put that man in my bosom; where∣as this overly and loos dealing of yours is loathsom to us, do you think we perceive it not, yes we may feel it with our fingers and when you are gone I tel you what we thinke, surely that man is an 〈◊〉〈◊〉 he hath an hollow heart, he is not willing to take shame to him∣self for his sin, his confession never came to the bot∣tom.

〈◊〉〈◊〉 is a 〈◊〉〈◊〉 of great 〈◊〉〈◊〉: I take this to* 1.335 be the onely cause why many a man goes troubled and gets neither comfort in the pardon 〈◊〉〈◊〉 his sin, nor strength against it, 〈◊〉〈◊〉 he 〈◊〉〈◊〉 not off kindly in this 〈◊〉〈◊〉 of confession; when you do nakedly open your sins to a faithful Minister, you go out in battle against sin and you have a second in the field to stand by you; but espe∣cially there is comfort in this particular, 〈◊〉〈◊〉 the Minister wil discover the lusts and deceits of your heart which you could not find out, and he wil lay open the 〈◊〉〈◊〉 of Satan, and that means of comsort that you never knew; I am able to speak it by experience, this hath broke the neck of many a soul, even because he would go out in single combat against Satan and do what he could, not revealing himself to others for help, was overthrown for ever. As it is with the impostumed part of a mans body, when a man lets out some of the corrupt matter and so skins it over, never healing it to the bot∣tom, at last it cankers inwardly and comes to a gangrene, and the part must be cut off or else a man is in danger of his life, so when you let out some corruptions by an overly confession but suffer some bosom lust to re∣main stil, as malice or uncleanness, &c. then the soul can∣kers and Satan takes possession of it, and the soul is car∣ried into fearful abominations. Many have fallen foul∣ly, and lived long in their sins and al because they would not confess freely, therefore as you desire to find out the deceitfulness of your corruptions confess them from the bottom of your souls.

This open and free confession may maintain the secre∣cy* 1.336 of the soul, for the onely way to have a mans sins covered, is to confess them, that so they may 〈◊〉〈◊〉 be brought upon the stage before al the world.

Oh saith one, this is contrary to common reason; we* 1.337 are afraid to have our sins known, that is our trouble, we keep our sins close, because we would preserve our honor.

I say the onely way for Secrecy, is to reveal our sins* 1.338 to some faithful Minister, for if we confess our sins God wil cover them; if you take shame to your selves God wil honor you; but if you wil not confess your sins, God wil break open the dore of your hearts, and let in the light of his truth and the convicting power of his spirit and make it known to men and Angels to the shame of your persons for ever. If Judas had taken notice of his sin and yeelded to Christs accusation, and desired some conference with Christ privately, and said good Lord, I am that Judas that hel-hound, that have received mer∣cy from thee in the outward means, and have been en∣tertained among thy people, yet it is I that have taken the thirty pence, Lord pardon this sin and let this iniqui∣tie never be 〈◊〉〈◊〉 to my charge. I doubt not but though Judas his soul could not be saved (because that now we know Gods decree of him) yet God would have saved him from the publick shame that was cast upon him for it; but he did not so but hid his malice in his heart, and professed great matters of love to Christ and killed him, & thus he thought to cover his 〈◊〉〈◊〉 wisey; but what become of that? the Lord forced him to come and throw down his thirty pieces, and to vomit out his sin to the everlasting shame of his person, I have sinned sayes he in betraying innocent blood. So you that keep your sins as sugar under your tongues, you wil be loos and unclean and malicious and covetous stil, wel, you wil have your thirty pieces stil, and they are layed up safe as Achans wedg of gold 〈◊〉〈◊〉, remember this, God wil one day open the closets of your hearts; and lay you upon your death-beds, and then happily you wil prove mad and vomit up al, were it not better to confess your sins to some faithful Minister now? If you wil not give the Lord his glory, he wil distrain for it, and have it from your heart blood as Julian the Apostat said, when the arrow was shot into his heart he plucked it 〈◊〉〈◊〉 and cryed saying, Thou Galilean, thou hast over∣come

me, the Lord distrained for his glory, and had it out of his heart blood.

We are now come to the last Doctrine layd forth in the words, and that is.

The soul that is truly pierced with Godly sor∣row* 1.339 for sin, is carryed with a restless dislike against it, and separation from it.

This is the main thing that was in the eye and aym of these 〈◊〉〈◊〉, and intended principally in their com∣plaint; Men and bretheren the sins which you have dis∣covered we cannot but own, and therefore we do confess them openly and freely, in the sight of God and you his servants and the dangers which you have also made known by reason thereof, we cannot but expect, the evils are great which we fear, oh the sins are far worse by which we have offended, what shal we do? direct any thing we wil follow it, command any thing we wil obey and submit thereunto with glad hearts that we may be rid of those evils; It had been happy for us that we had never listened to the counsel of the scribes and pharisees and been led by their examples, or carried with the croud, to the commission of such bloody evils, the guilt where∣of is so great vileness of loathsomenoss whereof is so hel∣lish and unconceiveable, but that which is done and past cannot be recalled; but what shal we now do, is there nothing to be done against these high-handed abomina∣tions, which have done so much dishonor to Gods name, indignity to the Lord Jesus the Lord of life, so much in∣jury to our own souls, and hazarded our everlasting happiness and comfort, what shal we do? If any thing that can be done by others, we wil seek far and near for help, If any thing that can be done by our selves we shal 〈◊〉〈◊〉 it to the utmost of our power, is there nothing

to be done that we might have the blood of these sins of ours which have taken away the blood of the Lord Jesus this is not an estate to be rested in, a 〈◊〉〈◊〉 in which we must continu and quiet our selves, we should be wil∣ling to do any thing against 〈◊〉〈◊〉 sins and selves; therfore the doctrine hence followes, 〈◊〉〈◊〉, Sound contrition brings the soul to detestation against sin and sequestra∣tion from it. When the people lamented 〈◊〉〈◊〉 the Lord who had 〈◊〉〈◊〉 himself so long time from them, Samuel that he might have assurance of their sorrow that it were good, and that they might give in evidence their hearts were upright, he puts them upon this tryal If indeed you wil return unto the Lord, put away your Idol, 1 Sam. 7. 3. This was the practice of those converts Hosea. 14. 1. 2. 3. 4. When they had taken words, and desired the Lord to take away their iniquitie, the proof of their sorrow and repentance is shewed in that profession of theirs, Ashur shal not save us, nor wil we go down to Egipt, nor wil we say to the works of our hands, ye are our Gods; these were their special sins and their protestation is bent in a peculiar manner to abandon them for ever; Those also who were convinced of their sinful departings from God by their curious arts, Acts. 19. 19. To shew 〈◊〉〈◊〉 de∣testation of their sins, they came al as one man, and were al of one mind; they burn their books in the view of al the people, before al men that the memory of such evils might be abhorred, and the very instruments which had been abused to the practice of them might be remo∣ved from the face of the Earth, a 〈◊〉〈◊〉 heart that makes a true 〈◊〉〈◊〉, he is said in phrase of scripture to speak and judg as God doth of sin, and to 〈◊〉〈◊〉 the same sentence 〈◊〉〈◊〉 it; Now Gods mind is, and the conclusion he hath set down is this, thou shalt blot out the memory of them from under heaven, and so would a broken heart do with his distempers.

There be two Particulars in the Doctrine, wherein the double Effect of sound Contrition is dis∣covered:

• 1. Detestation of sin.
• 2. Sequestration from sin.

We wil handle them both apart. Begin we first with that hatred and detestation, which the heart truly burdened carries against sin: For the opening whereof we shal discover,

• 1. VVhat is the Nature of this hatred.
• 2. How it doth discover it self, and may be discerned.
• 3. The Reasons why this is required in this Work of Preparation.

To the First.

To difference this work of Hatred, as it is appropri∣ate to this place, and comes now to consideration, from the like disposition and operation of soul which 〈◊〉〈◊〉 wrought by the holy Ghost, and expressed by the Saints in the further progress of the work of Application; be∣fore it ariseth to the full breadth and further perfection, unto which the Beleever arrives: It's a discovery which is attended with much difficulty and hardness; to lay out the peculiar bounds and limits of it, that each work may take that which is peculiar to it self, and not inter∣fer upon the other; it's a matter marvelous intricate and narrow for the search: we shall labor to be wise to sobriety, so far as light goes, and the Lord helps: We

shal cast that which we would speak by way of Explica∣tion, into several Conclusions, as apprehending that the 〈◊〉〈◊〉 and most familiar way to communicate what may lend some little Direction this way.

As the first Adam did depart from God, and in him* 1.340 all 〈◊〉〈◊〉 Posterity; so the second Adam, the Lord Christ, doth bring back all his again unto God the Father by the contrary way. In the departure of Adam and his Seed, this is plain to common apprehension, There was first an Aversion, or turning from God; then a Con∣version, or turning of the soul to the Creature: this is the usual course, and the usual 〈◊〉〈◊〉, They have 〈◊〉〈◊〉 the Fountain of Living Waters, and digged to themselves, Pits that will hold no water, Jer. 2. 13. Adam attends not Gods Direction, and then he attends the delusion of the Enemy, contents not himself in what God had found, but finds out findings, therefore our Savior brings back his contrary way, begins where Sa∣tan ends as it were, there must be an Aversion and tur∣ning from the Creature, before there can be a conversion unto God; he came from God to the Creature, he must return from the Creature to God: but 〈◊〉〈◊〉 aversion is first, that is, from his abusive cleaving to the Creature; for in truth, 〈◊〉〈◊〉 is nothing else but an 〈◊〉〈◊〉 affe∣cting of these inferior things, Ambition is the inordinate affecting of praise, the aiery applause of men; Cove∣tousness an inordinate seeking and 〈◊〉〈◊〉 upon the world; Uncleanness, an unruly 〈◊〉〈◊〉 unreasonable pursuit of the delights of the Flesh; in a word, a per∣verted and exorbitant wil inordinately following and pursuing the Creature, not from God, for God, but from a sinful disposition to self-ends; this is the frame of evil in the heart, the woof and web of wickedness lie, there. Now the Lord Jesus he comes, 1 John, 3. 8, 9 to destroy the works of the Devil; the Original is, to 〈◊〉〈◊〉, and unravel, undo, or take down 〈◊〉〈◊〉 work, as the word implies; and therefore he begins to pull

down his work where he ended it, viz. He first works an Aversion from sin, and the Creature sinfully affected, and then in Nature and Order there wil be conversion to God. The Point of the Compass cannot stand North and South together; first it must stand from the South, before it stand North: The face of the soul cannot stand God-ward, and Sin-ward, and Creature-ward.* 1.341 This is the course of the Scripture, and the constant ex∣pression of it; To turn from Idols to the living God,* 1.342 from darkness to light, from Satan to God.

There is nothing in the soul that can turn the soul from sin and the Creature, that which is wholly posses∣sed* 1.343 and wholly acted by an inordinate affection to the Creature that can never turn from the Creature, 1 Pet. 4. 2. All men live according to the lusts of men, and the will of the Gentiles; yea, fulfil the desires of the flesh, and walk after the Prince of the Air. Eph. 2. 2.

As a man cannot turn himself, so this first Aversion* 1.344 from sin, and the Creature, is not wrought by any graci∣ous habit that is put into the soul by the Lord, i. e. That is not the way and means by which this first Aversion and turning from sin is wrought; And the Reasons are,

First, All gracious qualities and habits (as all o∣ther* 1.345 accidents and attendants upon things) never have any being but in a subject; and therefore must first be there, before they can put forth any operation. Wis∣dom must first be in the mind before a man can act wise∣ly; Skil must be in the Head and Understanding of the Artificer, before he can work, build, and plant skilfully; Holiness, Righteousness, Patience in our Hearts, before we can work holily, patiently; and that's the Reason though we have the same faculties of mind and wil be∣fore our Conversion, as we have after, yet we neither do nor can put forth any gracious action before, but after Grace.

Hence it follows, That if the first Aversion from sin

were wrought by a habit of Grace, we should first have this, i. e. The Habit of Grace should be in the soul before it should work this Aversion of the soul from sin: but that implies a contradiction, that a man should have Grace, and yet be wholly averted from God for the least moment.

Secondly, If the soul be uncapable in that condition,* 1.346 and under that consideration to receive the Habit of Grace, then there cannot be a gracious habit in the soul to work any thing: but while the soul is wholly posses∣sed and acted by sin, it is not capable of a gracious habit, no more than it's possible to be in light and darkness to∣gether. The wisdom of the Flesh is enmity against God, it is not subject, nay it cannot be subject to the Law; if not subject, then it cannot receive the gracious impressions of it, Rom. 8. 7. and John, 14. 17. it's said of the Comforter, that the world cannot receive him; the issue is, if a gracious Habit neither is, nor can be there in the soul wholly possessed and averted from God by sin, then this Aversion from sin cannot be wrought by it.

Though the Lord doth not put a gracious habit* 1.347 INTO the Soul, by which this may be done, yet the Spirit of Contrition puts forth an irresistible power by which it works UPON the Soul; thus turned from God to sin, to return it from sin to God. For the Spi∣rit in the Work of Application sustains a double Office, and so a double Respect:

As a Spirit Assisting,

As a Spirit Inhabiting,

And yet the same Spirit of Regeneration in such as shall be saved (taking Regeneration in the breadth thereof, including the whol Work) though the operation be double or divers, according to the diversity of the subject, as the soul of a sinner, upon which the work of Applica∣tion must be made according to the degrees thereof.

The Spirit works upon the Soul in Preparation, to make way for gracious habits, but never inhabits the heart, makes the soul a Temple without some gracious qualisication; 1 Cor. 6. 18, 19. Ye are the Temples of the holy Ghost: Christ dwels in our hearts by Faith, Eph. 3. 17. there is the Spirit inhabiting; yet it is said, The world cannot receive the Spirit, because they do not see him, nor know him, but you know him, for he dwels in you, and abides with you, John, 14. 17. yet those who are nothing for the while, but the world, the Spirit doth work upon such to cal them out of the world, by turning of them from darkness to light.

The Lord Christ as the Second Adam, and the Head* 1.348 of those whom he shal bring back, and beget unto God the Father, in the vertue of his death he brings a Re∣lease from under the hand of Divine Justice, to reverse that Commission which sin and Satan had, to fasten the soul to the Creature, and so to sin, and by sin and the Creature to rule in it: For when Adam jarred and justled against the Law, the Law was strong and hard, i. e. just; the Law and the Lord in Justice pushed A∣dam away from him, sin takes occasion to fall in, and by that advantage (when Divine Justice, by reason of his provocation, pushed him away) it carries him to the Creature, and the Devil by sin and the Creature challengeth Soveraignty over him: The Lord Jesus by and in the vertue of his death, suffering and satisfying Divine Justice, delivers both himself and his from the Authority of sin: God raised him from the Grave, be∣cause it was impossible be should be held by the sorrows and power of the grave, and therefore not by the pow∣er of sin and darkness, Acts, 2. 24. for they had no power but by vertue of Divine Justice; which being now appeased, their Commission is reversed and repea∣led: By Death Christ destroyed him that had the pow∣er of Death, that is, the Devil, Heb. 2. 14. So our Savior gives the ground of comfort and release to his,

I was dead, and 〈◊〉〈◊〉 alive, and behold I have the keyes of Hell and Death, Rev. 1. 18. The Lord saies to sin, hands off, that soul is mine, and doth therefore by the power of his Spirit, not only stop the work-of sin, but over-bears, and abolisheth, and takes off the right of Rule which Satan by sin challenged, he brings the soul off from the Soveraignty of sin, into another Jurisdi∣ction.

The Lord having forced the sinner (whereof I for∣merly* 1.349 disputed) to feel sin as it is sin, to be cross to the end of his being, though not to the corruption of the soul, yet to the Nature of the soul; and therefore as it's possible that the soul may be forced to 〈◊〉〈◊〉, so now upon feeling, the soul finds it to be a most bitter thing, and that unto the being of the soul, as an immortal Crea∣ture made next for God as its last end. And therefore (Observe) though it want Spiritual and Supernatural ability to enter into combate, or vanquish a corruption by any Grace received, yet being sensible by the Spirit of Contrition of the evil of it, and so loosened from it, it be∣comes subject, & stands readily prepared to 〈◊〉〈◊〉 any im∣pression of the power of the Spirit, whereby the exercise and power of sin may be stopped, & the challenge of any right of Rule and Soveraignty may be shaken off, and for ever destroyed, and the soul be carried to God in Christ, to be owned, ruled, and blessed for ever. So that when Christ as the Second Adam, and Head of the Covenant, comes to take a soul, and to 〈◊〉〈◊〉 him from sin to God the Father; look by what irresistable power he acts in opposition and 〈◊〉〈◊〉 against it, as cross to his Glory, the soul wanting power of its own, it takes ad∣vantage to fall in and yield to that power, and is acted and moved by the like opposition and detestation a∣gainst its sin, according as the impression of the Spirit is left upon him: And hence it comes, the sinner is trans∣ported with that holy 〈◊〉〈◊〉, and indignation at such times 〈◊〉〈◊〉 〈◊〉〈◊〉 ward he doth never find, 〈◊〉〈◊〉 may be, can

never again attain unto. As the Gibeonites when all* 1.350 the Princes of the Cities and Provinces were gathered together against them, they had not power in themselves to oppose, yet withdraw themselves they would from under their Rule and Confederacy, and yielded them∣selves to the Authority and Soveraignty of Joshua, though it were to hew wood and draw water; or as the Boat that is run a ground, and hath neither tackling nor 〈◊〉〈◊〉, yet by a mighty wind, and a Spring Tide, he is carried with more speed to the Haven than by all 〈◊〉〈◊〉 and helps he could ever after attain: So the Soul being acted wholly by that power and impression of the 〈◊〉〈◊〉, having yet no principle of its own, it's carried with a detestation against sin; here Christ applies this power only, afterward in Sanctification we apply the power of Christs death to this end with him.

This is the first work of God in the extent of it, and the way he takes to turn the soul from sin and the Crea∣ture: Fear stops him, sorrow tires him, hatred turns him. Fear troubles his sin, sorrow loosens it, hatred abandons it. Fear finds the knot, Griefunties it, Hatred dissolves and breaks it off. Fear questions the Lawful∣ness of the match between sin and the soul, Sorrow gives in proof and evidence out of sence of the evil of it, Ha∣tred disanuls the League, and fues out an everlasting Di∣vorce betwixt sin and the soul. This Hatred is the ha∣tred of Preparation, not of Sanctification; the diffe∣rence between which may be discerned by the former Discourse.

That in Sanctification is from the Spirit inhabiting; [ 1] this from the Spirit Assisting.

That of Sanctification is by a gracious habit infused [ 2] into the Soul; this is without a habit, the Spirit only by 〈◊〉〈◊〉 irresistible motion working upon the soul.

In that there is an inward Principle received, where∣by [ 3] we meet with Christ, and concur with him to the work; here we have no habit, and therefore no inward

principle to meet with Christ, he wholly and only 〈◊〉〈◊〉 upon us, and we act, as acted by him. Take the wheels of a Watch out of place, if you wil bring them into the right room and place, they wil then move, because there is a principle of motion put into it. So of a Member out of Joynt, if you wil by strong hand pul and move it unto the place, being wholly moved, it wil move into his order and rank, it doth not concur or meet with your hand for the joynting of it self, but stirs wholly and only as stirred; but being settled and confirmed in the place, it wil move to your hand, and concur with your hand to help it self. So here: That hatred in Sanctification we receive from our union with Christ; this the Spirit works upon us to make way to bring us to Union with the Lord Jesus; we must turn from our sins, before we come to God, there must be an aversion from sin, before there can be a conversion unto God; we cannot be under two Covenants; in the first Adam, and the second; grow upon two stocks together. It's said that Adam begot a son in his own Image, that a Son was* 1.351 generated by the first Adam, the act of Generation was no part of the Image, but the Image is the corruption of Nature that came by Generation: So that we are uni∣ted, that's none 〈◊〉〈◊〉 Christs Image, but the Image of Christ, which is 〈◊〉〈◊〉 communion with him in his Graces, this Image and these graces issue from our union. The sum in short then is this: There must be an aversion from sin, before conversion unto God: there is nothing in the soul that can work this, but Christ must do it. When Christ works this, it is not by any habit of Grace infused into the soul, but by the motion and work of the Spirit upon the Soul. In this work, Christ as the Head of the Covenant by 〈◊〉〈◊〉 of his death, whereby he satisfied the Law, brings a release from the hand of Divine Justice, to reverse and repeal that Commission by which sin had Authority over the soul and Satan by sin; 〈◊〉〈◊〉 that the act of sin is stopped, and the right of the Rule of sin is

wholly 〈◊〉〈◊〉 and made voyd; the contrite sinner feeling the evil of sin and yet no power of himself to op∣pose and subdu, look in what opposition and detestati∣on the 〈◊〉〈◊〉 power of the spirit goes out against sin as acted by the impression of that power, it acts by opposition and detestation against its sin and is turned from it.

2. How this hatred discovers it self and how it may be discerned.

This hatred is attended with a continual fear of the presence and the deadly infection of sin, and so with a [ 1] constant watch against it; or a watchful fear is a never fayling work whereby this hatred 〈◊〉〈◊〉 it felf, in the carriage and daily conversation of a 〈◊〉〈◊〉 sinner, the venom of sin which formerly he hath felt, the plague and vengeance which those his distempers hath brought upon him, leaves so fresh and yet so 〈◊〉〈◊〉 a remembrance of them upon his soul that the very thoughts of them afright him, but any temptation or provocation that may draw him to the 〈◊〉〈◊〉 of the like is so loathsom that the least appearance that looks that way he sees presently and shakes at it, 〈◊〉〈◊〉 it as the 〈◊〉〈◊〉 of hell, as that which wil hazard the happi∣ness of the soul and 〈◊〉〈◊〉 as present 〈◊〉〈◊〉 to him. As it is in the work of nature in the body of a man, he that hath surfeted upon some sweet meat or some pleasing potion that hath been prepared in a guilded cup, & happily suit∣ed with his palate for the present, but in issue had in reason hazarded his life, in his own sence and each mans apprehension, but that the Lord was merciful; you need not 〈◊〉〈◊〉 him with arguments, the loathing of 〈◊〉〈◊〉 stomach and the very hatred and Antipathie that nature hath against that which procured the hazard, wil make him watchful and shy how he is deceived in that kind any 〈◊〉〈◊〉, the very sight of the gally-pot, the sent or

smel of the potion, yea the least suspicion that such a re∣ceit is coming towards him, 〈◊〉〈◊〉 him to fear and fly, his stomach begins to turn, riseth from the 〈◊〉〈◊〉, removes out of the room, 〈◊〉〈◊〉 frame of nature begins to fail and shake with the remembrance of the 〈◊〉〈◊〉 and with the fear of the like danger; It behoves me to look what I take, it had like to have cost my life, therefore I wil come there no more. So it is with a 〈◊〉〈◊〉 sinner that hath felt the poyson of those pleasing distempers upon which his sensual 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 it self in the dayes of his folly which now he hath found by woful 〈◊〉〈◊〉 to be gal and wormwood to his Conscience, the bane of his peace, and would have been the ruin of him, and his soul before this day, but that it hath pleased the Lord to 〈◊〉〈◊〉 him for the present, and not to execute his vengeance upon him, as he hath deserved by reason of his former 〈◊〉〈◊〉; therefore he cannot abide the sight of the place where the sin was committed, the presence of the party, the companion that enticed, yea fears the the falsness and treachery of his own heart, least that again should betray him, thus you see in Davids 〈◊〉〈◊〉, Psal. 101. 3. I hate the work of them that turn aside it shal not cleave to me; Hatred is Eagle-eyed to observe the proceedings of the enemy, and out of a watchful fear 〈◊〉〈◊〉 stop the passage, and to keep his ap∣proach that he cannot come near unto us. Happily temptations may press in with violence upon the soul, and the strength of distempers may make fierce 〈◊〉〈◊〉, make batteries, nay make a breach happily and over-bear the sinner, for the push: 〈◊〉〈◊〉 〈◊〉〈◊〉 is the fear & watch that the heart is carried 〈◊〉〈◊〉 through this 〈◊〉〈◊〉, that it wil prevent their approach or at least never yield to their power; A chast Matron that truly hates the unchast 〈◊〉〈◊〉 of adulterous mates, they may pester her, trouble her, lie at her from day to day, though she cannot keep her self happily from being tempted, yet she wil keep her self unspotted, she wil not be unchast nor un∣faithful:

So it is with a heart that 〈◊〉〈◊〉 carryed with detesta∣tion against evil, though distempers and temptation may pester it, yet they shal not cleave to it, nor it cleave to them; It may do that which it hates as Paul Rom. 7. 15. what I hate that I do, yet it wil hate its own doings, & its own self so far as overborn therby; the out-works may be taken, yet the soul ever entrencheth herself in this holy hatred of heart, and either it wil force them to fly, or it wil fly from them; though it cannot be quit of these In-mates but stil they wil abide in the soul, yea 〈◊〉〈◊〉 them, and the soul for them, This is the order and me∣thod, that the Apostle layes forth in this work, when the Corinthians came to be touched with Godly sorrow, what indignation, what fear, what zeal, what re∣venge? &c. 2 Cor. 7. 11. When the heart carries a detestation towards a corruption it stands against it as an enemy, then follows fear which is a behavior suitable to provide and prevent the policies, plottings, and way∣layings thereof upon al occasions, look as it is with a City that hath been besiedged with a potent and Mali∣cious enemy, if once the siedge be raysed and the forces of the enemy put to rout and scattered, how wil the be∣siedged party by a watchful fear stand upon their guard, stand centinel night and day, send out their perdues, and dispatch a party in every coast to discover the carriage of the enemy, takes al the passages, maintains a narrow search, no man goes out, no man comes in, but enquires & learns the intent of the enemy, whether he gathers for∣ces, and maks head again, watcheth strictly to 〈◊〉〈◊〉 his approach with the first apperance, its 〈◊〉〈◊〉 fresh in their minds into what great distress they were formerly brought, what cruelty they suffered, and that there was but a hairs bredth between them and death, with what fear and care wil they labor to prevent the like bondage again, as the Phylistians cryed one to another when the ark came into the field, for the safeguarding of their lives and liberties, quit your selves like 〈◊〉〈◊〉, Oh

ye Phylistins, least you become servants to the He∣browes. So it is with the sinner who hath been besiedged and held captive, under the tyranny and soveraignty of sin and Satan, when the Lord by the power of ordinan∣ces shal cast down the strong holds, stop the act of sin in the strength and stream of it, disanul and make voyd the authority of any right or claym the sin could challenge in this work of contrition, and so rescues the soul and rayses the sieg that Satan layd and maintayned against its distempers as the deadliest enemy it hath in al the world. No sooner is the soul revolted from under the tyranny of corruption, but the fear of the former misery forceth a man to mervailous circumspection, to maintayn a careful watch, as suspicious of a surprisal, least the old distempers should gather head again; if any temptation or occasion be presented, any appear∣ance of any provocation which may lead to the enter∣tainment of any evil be cast in, how doth the heart shrink and shake as though the enemy were now afresh approaching; what narrow search and inquisition doth the soul set up in its daily course, weighs the words he speaks, examines each thought and stirring of affection, whether there be any treacheries plotted, any correspon∣dence held, any preparation made for the recalling & en∣tertainment of the former lusts and corruptions. Fear gives the Alarum presently, sets 〈◊〉〈◊〉 a work to prevent the evil, cryes out to heaven for succor and re∣lief; the disobedient child, the stubborn and careless servant, were their hearts brought to this detestation of these their distempers you would see a new world, they would mind themselves of their own misearriages, though you never remembred them, they would check themselves for carelessness though you never reproved them, they would be heart sick of the stirrings of such rebellions, though you never reckoned with them in that behalf; their own heart would cal to their remembrance their former extremities; It was not long since you were

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

raigned before the tribunal of the Lord, cast and con∣demned by the witness of the word, the verdict of 〈◊〉〈◊〉 own Consciences and by the testimony of God 〈◊〉〈◊〉 who is greater than your consciences; and yet 〈◊〉〈◊〉 respited, through the long sufferance of the Lord, and 〈◊〉〈◊〉 riches of his mercy, you saw cause enough for ever 〈◊〉〈◊〉 abhor those abominations and your selves for 〈◊〉〈◊〉 therefore God forbid I should rush into those evils 〈◊〉〈◊〉 and plunge my self into everlasting confusion 〈◊〉〈◊〉 of body and soul, I have cause to hate them as mine 〈◊〉〈◊〉 mies, I wil never harbor them as my friends.

Where this hatred is throughly wrought in the 〈◊〉〈◊〉 [ 2] against sin, it seeks the destruction of sin in ones 〈◊〉〈◊〉 first, and in other also, so far as comes within the com∣pass of a mans place and 〈◊〉〈◊〉; The indignation 〈◊〉〈◊〉 at home, and its carryed most strongly against the 〈◊〉〈◊〉 of our own hearts, which are our greatest enemies, and have done us the greatest harm, and we by them 〈◊〉〈◊〉 done the Lord the greatest dishonor, and we know 〈◊〉〈◊〉 most in al the loathsomness of them, and in al the 〈◊〉〈◊〉 nousness and heightning circumstances thereof, then 〈◊〉〈◊〉 can be acquainted with the measure and scantling of any others miscarriages, and therefore the true convert sets himself most to seek the ruin and rooting out of them which would have wrought the ruin of his soul, but there he rests not, but what ever sins come within his reach, 〈◊〉〈◊〉 labors the removal of them, out of the familyes 〈◊〉〈◊〉 he dwels, out of the plantations where he lives, out 〈◊〉〈◊〉 the companies and occasions, with whom he hath occa∣sion to meet and meddle at any time; he that 〈◊〉〈◊〉 treason indeed, pursues the pack of conspirators, 〈◊〉〈◊〉 ever they become, until there be not one remaining 〈◊〉〈◊〉 the Nation; open both these a little.

1 He labors the destruction of sin in his own 〈◊〉〈◊〉 and that two wayes. 1. He doth what he can him∣self. 2. He seeks for help from others that they may send in new supply of forces to do what he cannot.

He sets himself to the utmost of his power to procure the utter ruine of his lusts; as 〈◊〉〈◊〉 enemies, if there be a settled hatred indeed, they are not satisfyed, until they have the blood of each other, So it is here. Its not to weaken the work of sin, to stop the spreading of it, to confine the compass of it, to some private course, or yet to imprison 〈◊〉〈◊〉 by restraint that it may not stir a∣broad, nor yet have the liberty of the prison, but be layed aside as the malifactor in the dungeon, no this hatred seeks the death and the not being of it, and until then its restless in pursuit. As David with his enimies Psal. 78. 37. I have pursued mine enimies and over∣taken them, neither did I turn again until they were consumed, A contrite heart deals so with his distem∣pers. He ceaseth not until he see his desire upon his 〈◊〉〈◊〉, until he hath his wil of him. And if we view the expression of the scripture, we shal see how hatred vents itself against such as be enimies, whose destruction it intends, partly by 〈◊〉〈◊〉, partly by conspiracy, its said of the Egiptians, that God turned their hearts to hate his people, and the fruit of that is in the following words, and they dealt subtilly with them, what that subtilty was, the text discovers Exod. 1. 10. first they oppressed them with heavy burdens, then they plotted by trechery to kil their males in the birth, that so in issue they might take away their strength and numbers also, in the issue 〈◊〉〈◊〉 is subtilty which is one way how hatred expresseth itself. Againe if we look Psal. 83. 2 to 6. the enemies of the Lord and his Church, who 〈◊〉〈◊〉 his hidden ones, 〈◊〉〈◊〉 have consul∣ted together with one consent and are confederate, Mo∣ab, Ammon, and 〈◊〉〈◊〉, &c. there is a combination of al policies and power to overbear and destroy them. This is the nature of hatred when it is disordred and un∣warrantable in a wrong way; and the exercise and ex∣pression of it wil be in some measure proportionable When its put forth in a right manner according to the

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

rule of God and the operation of his spirit against sin. The contrite soul when its carried with this hateful de∣testation against its own abominations, by a spiritual kind of prudence, observes where the first stirrings and male strength of our corruptions appear in the birth and breeding of them, in our minds and hearts, where the root 〈◊〉〈◊〉 spawn of those loathsom abominations have their warming and hatching in the heart. There hatred improves al prudence that may be to stifle those distem∣pers in the first stirrings of them, crush the Cockatrice in the shel, kil the Serpent in the egg, that they may never have being nor be brought forth into the world if it be possible. But if by policy, these spiritual enemies cannot be undermined, then this hatred brings the com∣bined forces of confederated power of the whol man & his whol endeavor to destroy the nests of those noysom lufts, what head can contrive, heart desire, handwork, the en∣deavor accomplish, head, and heart, and hand, desires, endeavors, tears, prayers, in a deadly feud to pursue the 〈◊〉〈◊〉 enemyes to their not being.

Thus he doth what he can in himself, and when that [ 2] is not enough 〈◊〉〈◊〉 seeks for help against these hellish abomi∣nations from God by his Saints and al such ordinances which he hath appointed for his succour. In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers it self, he is willing to attend any means, but gives most welcome to such as wil do most execution in the slaughter and destruction of his sins for that is his ayme; nor wil he complement with the Lord, nor is he squeamish, 〈◊〉〈◊〉 stomached, that each dispensation must answer his expectation point vice, or else it wil not down; As it was with Naaman when Courtier-like-state-complement more prevailed with him than his own health, I had thought he would have come and layd his hand upon 〈◊〉〈◊〉, and called upon his God, so if the counsel be suggested in such a 〈◊〉〈◊〉, and such intimations, the admonition with such

meekness or by such a man &c. then he can hear and re∣ceive, otherwise he wil be wel contented rather to quar∣rel with the manner that crosseth him than embrace the truth which may help hmi against his sin, no this is far from a contrite heart, he passeth not much how or what the means are, or manner of the dispensation, if he find it to give a deadly blow to his distemper, its that which pleaseth him, he can easily pass by al the rest, as, be the person never so mean and 〈◊〉〈◊〉 to the service, or the time unseasonable, as in Abigail, A General upon his design to be crossed and countermanded by a woman; A spirit that had not been very under, and hated his sin more than any enemy would have found many cavils, but he saw how it suited the slaughter of his sins, and he receives it gladly; nay be the manner rude and rugged, either not suiting the place of him that speaks, nor the person to whom its spoken, yet the broken heart takes it quietly, As in that of Joab to David; 2. Sam. 19. 5. 6. 7. though the physick was good it was too hot, yet because it was wholsom, the King took it down; nay when neither the person nor manner nor matter it self which is spoken are answerable to the service, yet if he sees the hand of God to come out against his corruptions, he takes that advantage against his distemper and passeth by the other. 2 Sam. 16. 7. 11. when Shimei cursed David, let him alone saith he, the Lord hath bidden him curse it may be the Lord wil look upon me for good. &c. As Saul entertained the message of the Ziphites, concerning David whom he hated and whose death he hunted after; 1 Sam. 23. 19. then came the Ziphites to Saul saying, doth not David hide himself with us in strong holds, in the wood, in the hill of Hackelah, now therefore O King come down according to al the desire of thy heart, and our part shal be to deliver him into the Kings hand. And Saul said blessed be the Lord, for ye have had compassion upon me, go and prepare, see his place where his haunt is, and take knowledg of his

lurking places where he hides himself, so the contrite sinner that seeks the death and 〈◊〉〈◊〉 of his sins, it gladly welcomes what ever means are most searching, sharpest reproofes, clearest discoveries, convicting ar∣guments that wil discover the haunts and lurking places of a mans lusts and secret shiftings of devices; Oh these hit the desire of his heart, he counts them blessed coun∣sels blessed reproofes blessed be ye of the Lord that have compassion on my soul, to take those distempers from me that would take away my soul from God, and life and happiness from my soul; nay the soul wil say, I see something but O search more narrowly, examin yet more throughly al the sinful windings and turnings of my heart and I wil ioyn with you in al such convictions and 〈◊〉〈◊〉, and if there be any way of wickedness, any crevis and corner of falshood to be found in the whol frame of my heart, I hope God wil reveal and remove, and I wil deal nakedly. Such smitings are as precious balms that do not break the head, but bring a healing virtue, comfort a mans heart, content his head and apprehensions also.

Thus he proceeds against his own sin, but there this [ 2] hatred 〈◊〉〈◊〉 not; but he labors also the removal of sin in whomsoever he finds it, wheresoever he is, and with whomsoever he converseth: If there be any corruption stirring, his enemies appearing, his hatred stirs present∣ly, his heart riseth against it, attacheth the Traitor; if a∣ny be under pressures, he pities them tenderly; if in di∣stress of Spirit, he comforts in much compassion, and for∣tifies against the common enemy: If he sees any go out of the way, led aside with their own distempers, Satans delusion, he cannot keep off from counselling, repro∣ving, perswading. The Servant that could side it with fellow Servants in stubborn, idle, and 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 with 〈◊〉〈◊〉, and consent with them, suit with them, give them counsel, keep their counsel, before, they were brethren in iniquity; but when his heart

comes to be pierced, and the soul transported with ha∣tred, you shal 〈◊〉〈◊〉 the wind in another door; if he see them lazy and idle, he wil quicken them; if stubborn and perverse, he wil seasonably advise and pursue them with reproofs, and if his 〈◊〉〈◊〉 cannot take place, he wil make his complaints to the Governor for redress, he cannot endure to see sin thrive, and the Traitor live. But if the Lord put any Authority into his hand, he wil ex∣press it to the utmost of al his power, and that with the utmost indignation that the nature of the thing wil bear. As good Josiah, 2 Chron. 34. 4, 5, 6. He commanded to break down the Altars, cut down the Groves, car∣ved and molten Images, made dust of them, and burnt the bones of the Priests upon the Altar in the detestati∣on of their Sacrifices; nay, he took away all the abomi∣nations of all the Countries that appertained to Israel, and made all that were present to serve the Lord: This Indignation expresseth it self against sin, and all that ap∣pertains to it, and have been Instruments to the commis∣sion of it. As an Adulterous woman in 〈◊〉〈◊〉 of con∣science, tore the hair that she had crisped, and disfigured the face that she had painted, and prided her self, Ioath∣ed to look upon the tyres and garments which she had worn to make her beauty a bait and a 〈◊〉〈◊〉 to others. So Mary Magdalen, &c.

But if yet the Nation of those noysom corruptions [ 3] cannot be utterly destroyed, but sins live, and are migh∣ty abroad, and remain in the heart: this hatred is be∣yond all hope and possibility of reconciliation, admits no terms of peace, no condition of agreement that can be devised or offered, will be entertained, holds out the quarrel and opposition unto death; nay, is willing to die, and put an end to his daies, that he may see an end of his abominations: As God with Amaleck, Exod. 17. last, he commanded it to be writ 〈◊〉〈◊〉 a memorial in a book, for God hath sworn he will have war with 〈◊〉〈◊〉 for ever, and put out his name from under Hea∣ven;

this hatred as in deadly feuds gives no quarter, the soul wil not tribute his Corruptions, and serve his own turn of them, but wages War with them until they be utterly destroyed from off the face of the Earth: The Counsel that God gave to the Israelites, 〈◊〉〈◊〉 carefully and exactly keeps; Be sure you make no Covenant with them, but smite them, and utterly destroy them. Deut. 7. 23. &c.

Reasons of the Point are Three.

Without this; there 〈◊〉〈◊〉 no way to come to Christ; for* 1.352 there is no coming of Faith into the soul: No man can serve two Masters; for if he love the one, he will hate the other; if he cleave to the one, he will despise the o∣ther: ye cannot serve God and Mammon, Matth. 6. 24. If (saies Samuel) you wil prepare your hearts to seek the Lord, put away your Idols, 1 Sam. 7. 3. Those must first be removed, if God be received: there is no halting bet wixt two: no man can be in the first and second Adam together: the soul cannot be married to two husbands at once. The conclusion of our Savior is 〈◊〉〈◊〉 and 〈◊〉〈◊〉 Luk 14. 26. If any man come 〈◊〉〈◊〉 me, and hate not his father and mother, wife and children and friends (and therefore much more his sins) in comparison of Christ, he cannot be my disciple, he is not worthy, i. e. not fit to be Christs disciple.

Without this there is no salvation can be expected* 1.353 from Christ; for this is the method of mercy, the order of God in the dispensation of life to lost man, and so 〈◊〉〈◊〉 was intended and appointed, God sent 〈◊〉〈◊〉 son from hea∣ven to bless you by turning every one of you from his ini∣quity Acts 3. 26. He wil turn you from your evil way if ever he bless you; and it was the way the prophet prescribed of old. 〈◊〉〈◊〉. 18. 30. turn you from al your transgressions so iniquity shal not be your ruin, and Christ came to save his people from their 〈◊〉〈◊〉. Math. 1.

21. that is the first 〈◊〉〈◊〉 to Salvation, you cannot be safe if your sins be safe, Christ wil not 〈◊〉〈◊〉 you and your sins too, if you wil save them he wil not save you; this is the great condemnation that light is come into the world and men love darkness more than light, he that loves his sins, loves his death.

Sin is the onely enemy of the soul, that which is hate∣ful* 1.354 to God and man and makes us hateful also. And therefore is the fittest, 〈◊〉〈◊〉 indeed the onely proper ob∣ject of our hatred. They are lusts that 〈◊〉〈◊〉 against the soul 1 Pet. 2. 11. there is nothing in the world that could prejudice the peace & comfort of the soul, were it not poysoned with sin; blessed 〈◊〉〈◊〉 ye when men persecute you and hate you and speak al manner of evil of you falsly. Math. 5. 12. could men speak al evil and do al evil against us and let 〈◊〉〈◊〉 do that 〈◊〉〈◊〉 is sinful to de∣serve it, these cannot hinder our blessedness but encrease it.

Matter of bitter COMPLAINT to see how few there* 1.355 be in the world who ever knew what this hatred of sin meant. And therefore yet were never 〈◊〉〈◊〉 with any sound broken heartedness for it such as Job 〈◊〉〈◊〉 of* 1.356 who hide their corruptions under their tongues as 〈◊〉〈◊〉 pleasant morsel, spare it and wil not forsake it. Instead of hating their sin, they hate the word that would dis∣cover it, the Minister, that preacheth against it, the man, the Magistrate the Law that would reform it. Instead of loathing their sins, they loath the 〈◊〉〈◊〉 of the lives, the exactness of the wayes of such who indeed set them∣selves most against sinful carriages, once cross them in their courses, you have stirred a 〈◊〉〈◊〉 nest; they ruin al on heaps.

This is a 〈◊〉〈◊〉-stone of the truth of 〈◊〉〈◊〉 work of con∣trition,* 1.357 whether 〈◊〉〈◊〉 Lord have left the mighty impression of this preparative 〈◊〉〈◊〉 upon the soul of a sinner. That the league betwixt the heart and 〈◊〉〈◊〉 lusts is 〈◊〉〈◊〉, not alone 〈◊〉〈◊〉 the 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉

of evil, nor yet to avoyd, and go aside from the occasion that may lead to it under some present pang, but thou hast put off the love of sining, (why blessed be God) the combination is come to naught; sorrow hath 〈◊〉〈◊〉 the knot and union betwixt thy soul and thy darling 〈◊〉〈◊〉. This hatred breaks the knot and union fully, thou art now divorced from thy former lovers, thou fearest the approach of them, rather choosest to see the blood of them, than to enjoy the presence of them. Stay but Gods time, and be perswaded, in his best season he wil take thee into the bosom of his love, which wil be better than life it self to thee. Thou art in the hand of Jesus and under his charge, he that hath rescued thee from the rage of the Devils, and from the right that sin ever claymed in thee, he wil never loose his labor, nor shalt thou loose thy 〈◊〉〈◊〉 and happiness* 1.358 in the issue. He hath bound the strong man the strong∣est of thy corruptions that heretofore have too much, and too easily prevayled with thee: had got thy affecti∣on, and the strong holds of thy heart, those strong temp∣tations and 〈◊〉〈◊〉 by which Satan; as by so many garrison souldiers, maintayned possession in thy soul; yet now this strong man is bound, his holds battered and his garrison abandoned. So that there is a spoyl made of al his goods; the temptations that formerly found entertainment, they are now abhorred, his suggesti∣ons & delusions that found easy entertance & acceptance are now loathed, and thy heart set against them; the Lord Christ is now about to own thee as his proper pos∣session, and then he wil never part with thee more, thy heart trembles at the least inkling of the return of thy distempers, seeks the destruction, and would see the not being; art a weary of life meerly because they live, and art resolved never to entertayn terms of peace with them, though thou never seest quiet day in the world. 〈◊〉〈◊〉 the work is the Lord Christs he wil own it; it's true and thorough, he wil never leave it, until he have

brought it to perfection and thy soul to eternal happines but alas this truth as a touchstone shewes the contrition of most in the world to be counterfeit, that many have been in the fire heated but never melted, as with mettal the parts of it battered, but never severed fully, the dross from the oar, and therefore there can never vessel be be made for any honorable use, and service thereof. In a word, the doctrine passeth sentence of sad condem∣nation upon four sorts of persons as such who never 〈◊〉〈◊〉 in the work, we shal point very briefly at the parti∣culars, that each man may take his portion.

First the CARELES and fearless Christian is cast [ 1] out of the number of these contrite sinners whom God doth prepare for his Christ and mercy, such as walk heedlesly up and down the world, not awed with any watchful fear of the temptations and occasions and snares which are layd in their way to entrap them, or with the treachery and deceivable lusts which suddenly draw them aside, to common neglect of duties which they reform not, or transport and carry them with pangs of passions and distempers, and they amend not; certainly either these know not these to be sins, or else do not know them and hate them as direful and dreadful enemies to their souls; It could not be but their hearts should shake at the sight of them, and the dangerous assaults which they cannot but know, if they know them to be 〈◊〉〈◊〉, but they wil hazard their everlasting hap∣piness. People who live without watch or fear they have no enemies, or no war 〈◊〉〈◊〉 hand, and if thou livest in this Laish-like fearless fashion, thou never knewest the war of a Christian, nor the enemies they have, nor art in the condition of a Christian, 〈◊〉〈◊〉 hast the heart of a Christian to this hour within thee; And therefore Jude so 〈◊〉〈◊〉 those Atheists and sensual wretches, who were 〈◊〉〈◊〉 of Gods spirit, which are spots in your feasts, feeding themselves without fear. Jude. 22 these are blaynes in the body of the Church, spots in

the Assemblies of Christians, speak without fear in the companies where they converse, walk without fear in families where they live, walk without fear in the occa∣sions with which they have to deal, and the Apostle adds, they are withered, twice dead and plucked up by the roots, far enough from having any spiritual life or any preparation, therunto, look as in nature, rea∣son 〈◊〉〈◊〉 and experience evidenceth, if there were a malicious enemy with a puissant and mighty armie now making his approaches to the City, and attempting the siege, if the allarum should be given by the watch to the City, a messenger dispatched to each mans dore, if any were so careless that he would not attend; or attending the 〈◊〉〈◊〉 stirred not, or happily for fashion stirring, if yet he labored not by a watchful fear to provide for the assault, and attend the 〈◊〉〈◊〉 of command, repayr to the place for defence of the City; there is no man but would conclude, certainly he is a party, he is not an enemy to the army that doth besiedg, every loyal and faithful subject shakes at the apprehension of the power and rage of the adversary, who is now likely to make havock of al and that without mercy, so it is here, the violence of temptation from without, and the strength of corrupti∣ons from within, fight against the soul, thou that are a disobedient child, a rebellious self-willy servant, a per∣verse and 〈◊〉〈◊〉 wife, an ignorant, 〈◊〉〈◊〉 hearer, the allarum is given in publick, concerning these armyes of lusts that are come out against thee, notice given in private, thy fellow servants counsel, the master he commands, nay confessions are made of thy evils 〈◊〉〈◊〉 thou resists, petitions put up for Grace before thou 〈◊〉〈◊〉 abroad, and yet no sooner off thy knees out of the pre∣sence of the Lord, but thou art as though thou hadst ne∣ver known any such thing, thou stumblest at the same stone, taken aside with the same temptations and di∣stempers, as though thou hadst never heard thy sin dis∣covered, as though thou hadst never been counselled,

never been commanded, as though thou hadst never be∣wayled it to this day, Idle and stubborn and perverse and way-ward and self-willie, so farr from fearing these evils, that thou didst not remember them, or think of them or if thou didst, thou fearest rather thou shouldest be forced to reform them, rather than thou shouldst commit them, As sure as the Lord lives thou art a par∣ty and in league with these distempers, thou art not an enemy; if 〈◊〉〈◊〉 thou hadst found the venom and poyson of these 〈◊〉〈◊〉 and hadst been perswaded of the de∣stroying nature of these spiritual 〈◊〉〈◊〉, which make hayock of thy soul, the very appearance and apprehen∣sion of these would have been dreadful if there were but a roving thought in a mans mind, any smal stirring of a distemper in a mans heart, any temptation, any the 〈◊〉〈◊〉 enticement to the committing of the evil, how would thy heart shake at the sight of it, fear & fly & cry for help against it, if thou hadst known it and hated it as thy deadly enemy, so Paul cries out as fearful men do, when he perceived the stirrings of those noy∣som distempers of his heart, the law of the flesh, how to avoyd or prevent or overbear he could not tel, he cryes out Oh 'Miserable man that I am who shal deli∣ver me from this body of death? Rom. 7. last. The want of this is the cause of al that heedlesness and adven∣turousness in 〈◊〉〈◊〉 carriages, that they are so common∣ly taken aside with their distempers before they scant tel where they 〈◊〉〈◊〉. For I appeal to any 〈◊〉〈◊〉 Consci∣ence, nay to common senco, whether it is possible or no (and let any man make work of it) that a city who hath the enemy 〈◊〉〈◊〉 should 〈◊〉〈◊〉 remember it is besiedged? that cannons should now be playing and battering, and the people within not think that they are assaulted? unless either they know not what war means, or else they joyn with the enemies in it; So it is here, when a 〈◊〉〈◊〉 mind is plotting how to act, his heart stirrs, and 〈◊〉〈◊〉 corruption boyling and bubling in

his bosom, that the allarum is given, the Phylistins are upon thee, sins and devils are upon thee, and yet a man forgets the condition he is in, 〈◊〉〈◊〉 what he is com∣manded, counselled, admonished; this in Prov. 13. 13. is given as a note of destruction, he that despiseth the command shal dye, and tha'ts contrary to fearing a com∣mand mentioned before &.

A second sort are NEUTERS in religion who care [ 2] not much which end goes forward, provided they 〈◊〉〈◊〉 go on quietly in their way, they would be of no side if they could be safe so, Much they would not do against sin, onely that which is grossly vile they could wish might be reformed. They wil no great matter for reli∣gion, onely they could wish that this rigor and strict∣ness might not be pressed, because in both these ex∣treams they conceive there is trouble. Oh peace is a precious thing, this wretched politician would have peace with sin, peace with Christ, and peace with or∣dinances, peace with drunkards and prophane wretches, and peace with such as walk exactly before God. His motto that writ upon his dore, and that his measure, every mans good word, love of al men, so in 〈◊〉〈◊〉 he loves neither God nor 〈◊〉〈◊〉, nor his own soul in the con∣clusion, but our saviors determination is definitive and peremtory, he that is not with me, is against me, and 〈◊〉〈◊〉 that gathers not, 〈◊〉〈◊〉, nay James, 4. 4. he that wil be a friend to the world is an enemy to God. Mo∣deration and descretion is the compas by which this man stears; it is not men and bretheren what shal we do? but rather what shal we do? of little medling comes much ease, if he may have that, he hath his end, to be at war with his enemies is a 〈◊〉〈◊〉 life, the temper of his zeal is like the warmth of his bed, not as hot as fire that would scorch him, nor yet so cold as fire as would chil him but just so warm as he may sleep in it. As neutral Cities in time of war they pay to both sides because they would have war with neither, with the

sincere and upright he wil seem as they are, and with the ungodly he wil be and do as they: Gallio-like he cares for none of those matters, if he may have his own matters if any thing appertaining to sin or godliness, he wil not trouble himself further than his own 〈◊〉〈◊〉, and profit are interested in it; he wil do nothing against his sin, and he is like to have nothing at the hand of the Lord, for he loaths and hates him that never loathed nor hated his corruption, he wil vomit with indignation such luk-warm varlets out of his mouth, Rev. 3.

The third sort is your LAZY HYPOCRITE Who [ 3] wil be abundant in his purposes and professions against his sin, smoaks out his daies in powerless & 〈◊〉〈◊〉 reso∣lutions, wishings & wouldings but doth nothing to pur∣pose, 〈◊〉〈◊〉 not himself in a restless pursuit against his evil. Hatred where its settled and through it carryes al a mans endeavors with it, calls a man into the field, when Ha∣num* 1.359 saw he was hated of David, he gathers al his forces for offence and defence, and byres besides. War a∣mongst 〈◊〉〈◊〉 requires the whol man, with his time and strength, he that goes to war doth not entangle himself, but leaves al his occasions, that might attend the enemy, he spies privily where his haunts are, what 〈◊〉〈◊〉 he may take, where his hold, are to demo∣lish them, where his provision comes, to intercept 〈◊〉〈◊〉, and to cut of his convoy, levies what forces he may and sends far off for succor and supply. When the Lazy hy∣pocrite makes his complaints against his distempers, and rests in his complaints, bewayles his wretchedness and corruptions, but to a resolved war he wil 〈◊〉〈◊〉 go. You wil do nothing upon poynt against those lusts, that have done so much evil against Christ and your own soul, Is not the day yet to dawn, the time yet to come, that ever you set your selves in earnest in battle array against your evils Luk. 13. 24. a sleepy kind of seek∣ing that many do which shal never enter into grace, many shal seek to enter and shal not be able, but to strive to

rise up against your corruptions and to maintain profes∣sed war against your sin that you do not that you wil not do, how many directions have you heard and yet attend not counsels and 〈◊〉〈◊〉 not, means and wayes have been presented and pressed and you improve none* 1.360 of them? have you ever searched and tryed your own wayes, that you might see the haunts of your hearts and prevent them? have you observed where the strong holds of sin and satan are, high thoughts and self con∣ceitedness and labor to raze them, where the Provisions* 1.361 have been made by musings and meditations that so you might stop and stifle those thoughts and so starve and famish your lusts? have you cast yourself into the holy communion of the Saints that you might levy new forces of counsels and directions? have you sent to heaven and pursued God with importunate entreaties, for to send in succor and support, against those abomi∣nations which are too many and too strong for you? your endeavor is not thorough, your 〈◊〉〈◊〉 therefore is not sound.

The fourth sort is your TREACHEROUS HYPO∣CRITE [ 4] Who pretends great indignation against his sins, that he may keep them and that without suspi∣cion, as such who are the receivers of theeves, they can∣not hide them in their own houses, unless they make hue-and-cry after them in other places. The adulterous woman rayles against her 〈◊〉〈◊〉 in the view and hearing of others that she may meet him in secret when no man may mistrust him or her; these are spies and Satans in∣telligencers that hold privie correspondence with their corruptions while they profess greatest opposition a∣gainst them; As Hushai, Davids friend he pretended service to Absalom, that he might serve David, disco∣ver and defeat the counsel of Achitophel and 〈◊〉〈◊〉 proceedings, 2 Sam. 15. 3. 4. 5. So here; they can∣not divour widdowes houses, unless they make long prayers, so they 〈◊〉〈◊〉. 58. 2. 3. they fast and pray a∣gainst

their sins, that they may more freely commit them, not that they may please God, but that they may do their own pleasure; they can do any thing against counsel, they quarrel at it, against the power of a 〈◊〉〈◊〉, they endeavor to defeat it, against the evidence of Conviction, they strive to darken it, and cavil at it, sees how the Coast is, gives intelligence to his distem∣pers; this and that Argument is alleaged, deviseth how to answer it; this reproof is administred, devises how to defeat it. As Rahab sent the men of the City upon a sleeveless Errand, Josh. 2. 5. Pursue after them quick∣ly, and you shal overtake them, when she had brought them up, and hid them in 〈◊〉〈◊〉 House-top. So it is also with Conspirators and receivers of Traitors; if they can lead the Officer or Searcher into some by place, they wil be as 〈◊〉〈◊〉 and 〈◊〉〈◊〉 to follow things to the utmost; but come home once to their own houses where the Traitor is indeed, if they cannot hide them, rather than they shall do execution, they wil defend them, but not deliver them up into the hands of the Officer. How often and ordinary is it to every mans experience to cry out of pride and 〈◊〉〈◊〉, carnal confidence that is in their 〈◊〉〈◊〉, and that truly and justly, the stumps of that Dagon remains, the body of death yet continues, those lustings of the old man, but bring it home to their own doors, let it concern them in their 〈◊〉〈◊〉 occa∣sions, in any controversie between man and man, where the fault is to be found, and the blame to be laid, sin to be confessed, that these distempers are to be attached in their hands, they wil do any thing against Arguments and the evidence of Reason, but nothing against their sins; such are they, John, 6. 60. That sought Christ for 〈◊〉〈◊〉, &c. If Christ wil be their Cook, he shall be their King. But if they press them beyond their pace, and discover their falsness, and how far short they fall of the Spiritual work of Faith in Christ, they fall out 〈◊〉〈◊〉; It's a hard saying, who can hear it?

And those Dissemblers, Jer. 43. 2. when the Prophet did but cross them in their courses, would have plucked the carnal corrupt desires from their heart; they fly in his face, and profess they wil die in the quarrel, they hate not their sin, but the Ordinance that would disco∣ver their sins, they would not destroy their sins, but the evidence of Reason that would condemn their sins.

So much for detestation of sin.* 1.362

The Second Particular to be considered in the Do∣ctrine is a SEQUESTRATION FROM SIN. It is a word common among those that attend upon the Law, when men are at a controversie about Goods and Land, and the Cause is depending, the Goods or Land is se∣questred, set aside and put into the power of any parties, but set aside til the case be decided. So under this pre∣parative work the soul is sequestred from sin: when God hath made a man see sin, and willing to hate it, the soul and sin are at controversie, the soul revolts from un∣der the Authority of sin, and saith sin is not my Ruler, I cannot rule my self, and sin shal not rule me; it was by usurpation that it hath had so long possession of me, but it shal not domineer in my soul any longer: and there∣fore the poor distressed sinner is glad that Christ is stir∣ring in the word, and saith he, I am resolved never to yield to the Authority of sin more, I wil sue out a se∣questration, and Oh that my heart may be left in the hand of the Spirit of Christ. I was not made for sin, but for God, Oh that I may be delivered from my sin, that I may come at God again, and now he is content that God would 〈◊〉〈◊〉 him into Hell. So he would free him from his sins, Hos. 14. 8. Ephraim shall say, what have I to do any more with Idols? Rom. 11. 24. The soul is now as a graft cut off from the Stock of old Adam, it grows not to it, nor is fed by it any more.

This Sequestration discovers itself by two Acts,

• 1 There is no allurement can entice the soul.
• 2 No evils that can drive the soul to its former sin.

First, Nothing can entice the soul to 〈◊〉〈◊〉 sins, no allurements can prevayl with him, no thoughts of 〈◊〉〈◊〉 delights or future pleasure can 〈◊〉〈◊〉 him to fal in with his old 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, but (sayes he) I know the hook, 〈◊〉〈◊〉 none 〈◊〉〈◊〉 that bait, I know the cup and the guilt, but I know the poyson also, he wil never 〈◊〉〈◊〉 again to folly, he resolves never to see the faces of his sins more.

No present evils, 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 the soul [ 2] to entertain 〈◊〉〈◊〉 〈◊〉〈◊〉, he hath found 〈◊〉〈◊〉 〈◊〉〈◊〉 than these, better to be in chaynes, than in the 〈◊〉〈◊〉 of darkness: fire and faggot 〈◊〉〈◊〉 wild-fire, but he hath felt 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 rather to fear 〈◊〉〈◊〉 〈◊〉〈◊〉 of a God rather than the 〈◊〉〈◊〉 of al the 〈◊〉〈◊〉 the world, And Hence the face of the 〈◊〉〈◊〉 〈◊〉〈◊〉 towards God and as 〈◊〉〈◊〉 〈◊〉〈◊〉 the King 〈◊〉〈◊〉 he 〈◊〉〈◊〉 not 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 again to dye there, So it 〈◊〉〈◊〉 with a broken 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 his great request unto God that he may not go 〈◊〉〈◊〉 again to his 〈◊〉〈◊〉 In this 〈◊〉〈◊〉 from sin the 〈◊〉〈◊〉 〈◊〉〈◊〉 as 〈◊〉〈◊〉 〈◊〉〈◊〉, &c.

We here see the reason of al those 〈◊〉〈◊〉 and 〈◊〉〈◊〉* 1.363 of such 〈◊〉〈◊〉 promised better things, the 〈◊〉〈◊〉 to his 〈◊〉〈◊〉, the 〈◊〉〈◊〉 to his 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 man to the world after 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 they are the same men they 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 to their former follyes, and are as bad as ever. These men were never cut off from their corruptions, the union was there stil, the soul was in league and love with sin stil, and therefore it 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉: 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 be 〈◊〉〈◊〉, and therefore they 〈◊〉〈◊〉, and grow worse and worse many years after. If thou hast a privy lust harbored in thy heart that wil be thy ruin, thou wilt be as bad or 〈◊〉〈◊〉 than ever.

EXHORTATION, To 〈◊〉〈◊〉 all our endea∣vors to see a 〈◊〉〈◊〉 of it, and to seek to heaven that

God may work it in us, let this be alwayes in thy prayers, Lord that I may hate my sin, that I may put off the love of sinning whatever thou hatest, sin is worse than that, its worse than reproach, disgrace, sickness, poverty; thy love to sin should be turned into hatred, and thy hatred to it, should be greater than ever thy love hath been. And if thou dost not hate thy sin, its certain the God of Heaven wil hate thee, the froward in heart is an 〈◊〉〈◊〉 to the Lord, Prove. 3. 32. Thou thy self 〈◊〉〈◊〉 an abomination to the Lord, if thy 〈◊〉〈◊〉 be not an abominati∣on to thee.

If thou wilt part with thy sins the Lord wil set his love upon thee, Jer. 3. 1. though thou 〈◊〉〈◊〉 done evil things as thou couldest, yet return unto me. It's said Judg. 10. 15. 16. when the people of Israel came be∣wailing their sins, crying for mercy, and putting away their Gods, that then the soul of the Lord was grieved for the misery of Israel, and he had mercy on them. He is the same God stil, and if he sees thee grieving for thy sins, he wil grieve for thy sorrowes. When Ephraim be∣moaning himself, judging himself for his sin, and crying out unto the Lord, turn me, and I shal be turned, its said, he heard Ephraim bemoaning himself, and his bowels were troubled for him, and I do earnestly remem∣ber him stil, I wil surely have mercy upon thee, saith the Lord. Jer. 31. 18. 19. 20.

FINIS.

Notes

• * 1.1

  Doct.
• * 1.2

  Reas.
• * 1.3

  Reas.
• * 1.4

  Use, 1.
• * 1.5

  Obj.
• * 1.6

  Ans.
• * 1.7

  Use,
• * 1.8

  Use, 3.
• * 1.9

  r.
• * 1.10

  Doct.
• * 1.11

  Reas.
• * 1.12

  Reas.
• * 1.13

  Reas.
• * 1.14

  Use,
• * 1.15

  Use
• * 1.16

  Matt. 27. 21.
• * 1.17

  v. 25.
• * 1.18

  Jer. 17. 1.
• * 1.19

  2 Tim. 3. 7.
• * 1.20

  Use
• * 1.21

  Doct.
• * 1.22

  Quaere
• * 1.23

  Conclus.
• * 1.24

  The se∣cond Par∣tic. in ex∣plication of the Point.
• * 1.25

  The third Particular in open∣ing the Point.
• * 1.26

  Quest.
• * 1.27

  Answ.
• * 1.28

  Quest.
• * 1.29

  Ansiv.
• * 1.30

  The se∣cond Par∣ticular wherein the true sight of sin consists.
• * 1.31

  Reas. 1.
• * 1.32

  Reas. 2.
• * 1.33

  Use. 1.
• * 1.34

  Use, 2.
• * 1.35

  Use, 3.
• * 1.36

  Use, 4.
• * 1.37

  Quest.
• * 1.38

  〈◊〉〈◊〉.
• * 1.39

  Use. 5.
• * 1.40

  Means 1.
• * 1.41

  Means 2.
• * 1.42

  Means 3.
• * 1.43

  Shift, 1.
• * 1.44

  Answ. 1.
• * 1.45

  Answ. 2.
• * 1.46

  Answ. 3.
• * 1.47

  Shift 2.
• * 1.48

  Answ.
• * 1.49

  Answ. 2.
• * 1.50

  Answ. 3.
• * 1.51

  Shift. 3.
• * 1.52

  Answ.
• * 1.53

  Answ. 2.
• * 1.54

  Shift 4.
• * 1.55

  Answ.
• * 1.56

  Shift 5.
• * 1.57

  Answ.
• * 1.58

  Answ.
• * 1.59

  Shift, 6.
• * 1.60

  Answ.
• * 1.61

  Shift 7.
• * 1.62

  Answ.
• * 1.63

  Shift 8.
• * 1.64

  Answ.
• * 1.65

  Answ.
• * 1.66

  Answ.
• * 1.67

  the second sort of Cavils
• * 1.68

  Answ.
• * 1.69

  Answ.
• * 1.70

  Answ.
• * 1.71

  The third sort of Cavsl.
• * 1.72

  Answ.
• * 1.73

  Means 4.
• * 1.74

  Means 5.
• * 1.75

  Means. 6.
• * 1.76

  Motive I.
• * 1.77

  Doct.
• * 1.78

  Reason, 1.
• * 1.79

  Reas. 2.
• * 1.80

  Reas. 3.
• * 1.81

  Use, 1.
• * 1.82

  Use, 2.
• * 1.83

  Use 3.
• * 1.84

  Use 4.
• * 1.85

  Directi∣ons.
• * 1.86

  L
• * 1.87

  second part of exhor∣tation
• * 1.88

  Doct.
• * 1.89

  What Me∣ditation is
• * 1.90

  Reas. 1.
• * 1.91

  Use.
• * 1.92

  Hind∣rance, 1.
• * 1.93

  〈◊〉〈◊〉.
• * 1.94

  Hind. 2.
• * 1.95

  Answ.
• * 1.96

  Hind. 3.
• * 1.97

  Answ.
• * 1.98

  The cure 1.
• * 1.99

  Hind∣rance 4.
• * 1.100

  Answ.
• * 1.101

  Use 2.
• * 1.102

  Use 3.
• * 1.103

  Directions 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.104

  Direct. 1
• * 1.105

  The second part of Meditati∣on.
• * 1.106

  Doct.
• * 1.107

  Reas. 1.
• * 1.108

  Reas. 2.
• * 1.109

  Vse 1.
• * 1.110

  Use 2.
• * 1.111

  Use 3.
• * 1.112

  Use 4.
• * 1.113

  Second∣ly.
• * 1.114

  Doct.
• * 1.115

  Reas. 1.
• * 1.116

  Reas. 2.
• * 1.117

  Reas. 3.
• * 1.118

  Reas. 4.
• * 1.119

  Use. 1.
• * 1.120

  Object.
• * 1.121

  Answ. 1.
• * 1.122

  Object.
• * 1.123

  Answ.
• * 1.124

  Object.
• * 1.125

  Answ.
• * 1.126

  I say, 58. 3, 4, 5, 6.
• * 1.127

  Use, 2.
• * 1.128

  Mat. 7.
• * 1.129

  Jude, 4.
• * 1.130

  Object.
• * 1.131

  Answ.
• * 1.132

  John, 6.
• * 1.133

  45.
• * 1.134

  Obj. 2.
• * 1.135

  Answ.
• * 1.136

  Obj. 3.
• * 1.137

  〈◊〉〈◊〉.
• * 1.138

  Caut. 1.
• * 1.139

  Second∣ly.
• * 1.140

  Use 3.
• * 1.141

  Object.
• * 1.142

  Answ.
• * 1.143

  Gen. 42. 1, 2.
• * 1.144

  Use 4.
• * 1.145

  1 Tim. 1 15, 16.
• * 1.146

  Ezek. 33. 11.
• * 1.147

  Cyprian trans∣punctio.
• * 1.148

  Doct.
• * 1.149

  Psal. 97. 11.
• * 1.150

  Reas.
• * 1.151

  Use.
• * 1.152

  Luke, 16 19. 24.
• * 1.153

  Matth. 27. 3.
• * 1.154

  Num. 16. 31. 32. 33.
• * 1.155

  Use 2.
• * 1.156

  Use 3.
• * 1.157

  1 Thes. 1. last. Rom. 2. 9.
• * 1.158

  Doct.
• * 1.159

  Reas.
• * 1.160

  Use.
• * 1.161

  Heb. 9. 14.
• * 1.162

  〈◊〉〈◊〉.
• * 1.163

  Ans. 1.
• * 1.164

  Doct.
• * 1.165

  James. 5. 11.
• * 1.166

  Job. 1. 12.
• * 1.167

  Job. 2. 4
• * 1.168

  Isa. 6. 5.
• * 1.169

  2 Cor. 12.
• * 1.170

  Reas. 1.
• * 1.171

  Reas. 2.
• * 1.172

  Reas. 3.
• * 1.173

  Vse.
• * 1.174

  〈◊〉〈◊〉, 2.
• * 1.175

  Judges. 14. 14.
• * 1.176

  Use 4.
• * 1.177

  Eph. 3. 20.
• * 1.178

  Judges, 2. 3.
• * 1.179

  Use 4.
• * 1.180

  Use 5.
• * 1.181

  Object.
• * 1.182

  Answ.
• * 1.183

  Doct.
• * 1.184

  Zach. 12. 10.
• * 1.185

  Job. 20. 12. 13. 14.
• * 1.186

  The first particular opening the point.
• * 1.187

  Psal. 68.
• * 1.188

  24.
• * 1.189

  Isai. 3.
• * 1.190

  11.
• * 1.191

  Luke 12.
• * 1.192

  Prov. 18. 14.
• * 1.193

  Math. 12. 45.
• * 1.194

  1 Sam. 31. 4.
• * 1.195

  Math. 18. 3.
• * 1.196

  The Se∣cond thing to be o∣pened.
• * 1.197

  Answ.
• * 1.198

  Conclus.
• * 1.199

  Conclus.
• * 1.200

  Conclus.
• * 1.201

  Conclus.
• * 1.202

  Conclus.
• * 1.203

  1 Tim. 1. 15.
• * 1.204

  Psal. 51
• * 1.205

  1 Cor. 13.
• * 1.206

  Josh. 7.
• * 1.207

  Math. 27.
• * 1.208

  Reas. 1.
• * 1.209

  Reas. 2.
• * 1.210

  Job. 20.
• * 1.211

  12. 13.
• * 1.212

  2 Pet. 2.
• * 1.213

  〈◊〉〈◊〉.
• * 1.214

  Reas. 3.
• * 1.215

  Reas. 4.
• * 1.216

  Use.
• * 1.217

  Use.
• * 1.218

  1 Sam.
• * 1.219

  15. 30.
• * 1.220

  Psal. 1. 1.
• * 1.221

  〈◊〉〈◊〉. 6. 16.
• * 1.222

  1 Kings. 8. 38.
• * 1.223

  Psal. 10. 5.
• * 1.224

  Use 2.
• * 1.225

  Prov. 5. 22.
• * 1.226

  Prov. 10. 23.
• * 1.227

  Math. 17. 15.
• * 1.228

  Luke, 6. 25
• * 1.229

  Mat. 24. 38.
• * 1.230

  James, 2. 19.
• * 1.231

  Eph. 2. 12.
• * 1.232

  Use, 3.
• * 1.233

  Heb. 12. 22, 23, 24.
• * 1.234

  Object.
• * 1.235

  Answ.
• * 1.236

  Object.
• * 1.237

  Psal. 97. 11.
• * 1.238

  Answ.
• * 1.239

  Object.
• * 1.240

  Answ.
• * 1.241

  Luck. 19. 44.
• * 1.242

  Luck. 15. 24.
• * 1.243

  Acts. 26. 29.
• * 1.244

  Use.
• * 1.245

  Prove. 18. 14.
• * 1.246

  Use 5.
• * 1.247

  Psal. 126. 5.
• * 1.248

  Math. 27. 3. 4.
• * 1.249

  Gen. 4.
• * 1.250

  Heb. 12. 17.
• * 1.251

  2 Cor. 〈◊〉〈◊〉 10. 7.
• * 1.252

  Direct. 1.
• * 1.253

  Quest.
• * 1.254

  Answ.
• * 1.255

  Doct.
• * 1.256

  Reas. 1.
• * 1.257

  Acts, 16 17.
• * 1.258

  Reas. 2.
• * 1.259

  Use.
• * 1.260

  Phil. 3. 8.
• * 1.261

  Use, 2.
• * 1.262

  Doct.
• * 1.263

  The first part of the do∣ctrine.
• * 1.264

  Reas. 1.
• * 1.265

  Luk, 15. 17. 18.
• * 1.266

  Math. 9. 12.
• * 1.267

  Prov.
• * 1.268

  Reas. 2.
• * 1.269

  Use.
• * 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.271

  1 Pet. 2. 11.
• * 1.272

  Object.
• * 1.273

  Answ.
• * 1.274

  Quest.
• * 1.275

  Answ.
• * 1.276

  Psal. 38. 4.
• * 1.277

  Psal. 4. 40. 12.
• * 1.278

  Jer. 50. 4.
• * 1.279

  Use 2.
• * 1.280

  The Se∣cond 〈◊〉〈◊〉 of the Doctrine.
• * 1.281

  Reas. 1.
• * 1.282

  Reas. 2.
• * 1.283

  Reas. 3.
• * 1.284

  Use.
• * 1.285

  Use. 2.
• * 1.286

  Doct.
• * 1.287

  Reas.
• * 1.288

  Reas. 2.
• * 1.289

  Use.
• * 1.290

  Use 2.
• * 1.291

  Doct.
• * 1.292

  Reas.
• * 1.293

  Josh. 7.
• * 1.294

  Gen. 19. 26.
• * 1.295

  Reas. 2.
• * 1.296

  Reas. 3.
• * 1.297

  Use.
• * 1.298

  Ruth, 1. 16.
• * 1.299

  Mark. 9. 43. 47.
• * 1.300

  Use, 2.
• * 1.301

  Use. 3.
• * 1.302

  Doct.
• * 1.303

  2 Kings 7. 4.
• * 1.304

  1 Kings 20. 31, 32.
• * 1.305

  Use.
• * 1.306

  Luk. 11. 22.
• * 1.307

  Use 2.
• * 1.308

  Use 3.
• * 1.309

  Doct.
• * 1.310

  Eccles. 7. 26.
• * 1.311

  Reas. 1.
• * 1.312

  Reas. 2.
• * 1.313

  Use 1.
• * 1.314

  Use. 2.
• * 1.315

  Doct.
• * 1.316

  Matth. 18. 15. 16. 17.
• * 1.317

  Rule. 2.
• * 1.318

  Acts. 18. 27. 1. Thes. 5. 14.
• * 1.319

  Rule, 3.
• * 1.320

  Use 1.
• * 1.321

  Use 2.
• * 1.322

  Use 3.
• * 1.323

  Exod. 8. 19.
• * 1.324

  Quest.
• * 1.325

  Answ.
• * 1.326

  Quest.
• * 1.327

  Answ.
• * 1.328

  Evid. 3.
• * 1.329

  1 Tim. 1 13. 15.
• * 1.330

  Evid. 4.
• * 1.331

  Use 4.
• * 1.332

  Quest.
• * 1.333

  Answ.
• * 1.334

  Motive, 1.
• * 1.335

  Motive, 2.
• * 1.336

  Motive, 3.
• * 1.337

  Object.
• * 1.338

  Answ.
• * 1.339

  Doct.
• * 1.340

  Conclus. 1.
• * 1.341

  1 Thes. 1. 9.
• * 1.342

  Acts. 26. 18.
• * 1.343

  Conclus. 2.
• * 1.344

  Conclus. 2.
• * 1.345

  Reas. 1.
• * 1.346

  Reas. 2.
• * 1.347

  Conclus. 4.
• * 1.348

  Conclus. 5.
• * 1.349

  Conclus. 6.
• * 1.350

  〈◊〉〈◊〉, 9. 10. chap.
• * 1.351

  Gen. 5.
• * 1.352

  Reas. 1.
• * 1.353

  Reas. 2.
• * 1.354

  Reas. 3.
• * 1.355

  〈◊〉〈◊〉 1.
• * 1.356

  Job. 20. 1 13
• * 1.357

  Use 2.
• * 1.358

  Luk. 11. 12.
• * 1.359

  2 Sam. 10. 6.
• * 1.360

  Lam. 3. 40.
• * 1.361

  Rom. 13 last.
• * 1.362

  The Se∣cond part of Doctr.
• * 1.363

  Use 1.