The Application of Redemption

I 〈◊〉 be with you no more, except you destroy the 〈◊〉 thing from 〈◊〉 〈◊〉 God 〈◊〉 his blessing and 〈◊〉 , in all the 〈◊〉 of 〈◊〉 〈◊〉 ; for 〈◊〉 is the meaning he would not be with 〈◊〉 in 〈◊〉 Warring, in 〈◊〉 going forth, and coming in; he will not be with them in 〈◊〉 , in receiving, praying, improving 〈◊〉 〈◊〉 ; 〈◊〉 shall not work, Prayer 〈◊〉 , 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 place; a man 〈◊〉 have them, but no 〈◊〉 in 〈◊〉 , no Spirit with 〈◊〉 no Blessing upon them, no good from them at all. That which poisons all the 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nay in truth the evil of all 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 〈◊〉 only through the desert of our sins, his arm is not 〈◊〉 that he cannot help, nor his 〈◊〉 heavy 〈◊〉 he cannot hear, 〈◊〉 〈◊〉 〈◊〉 power that he cannot, nor mercy that he will not help? Its his desire, Oh that there were such a heart in them that they might fear me and keep my commandments that it may go well with them and theirs forever 〈◊〉 . 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 〈◊〉 , unworthy of the mercy he tenders, & uncapable; Yea unwilling to receive the grace he offers, Oh 〈◊〉 man that will, let him come, and 〈◊〉 of the 〈◊〉 of life freely Rev. 22. 17. If you 〈◊〉 〈◊〉 it, God will give 〈◊〉 , and no man wants it, 〈◊〉 〈◊〉 〈◊〉 , its he that will 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 will constantly 〈◊〉 〈◊〉 comfort them by 〈◊〉 〈◊〉 , 〈◊〉 Cor. 6. 18. 19. He will walk up and down & see their 〈◊〉 〈◊〉 〈◊〉 for them answerable to all their needs and 〈◊〉 . 〈◊〉 which brings 〈◊〉 and the 〈◊〉 〈◊〉 , 〈◊〉 we should prize as a good. 〈◊〉 above all 〈◊〉 things we should prize it.

INSTRUCTION, We here seethe 〈◊〉 why the most men in the world 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Physician; never looked for 〈◊〉 , because they were never sensible of their thralldom, &c.

REPROOF, A bill of inditement to accuse and 〈◊〉 thousands giving in evidence that they never 〈◊〉 the work of God upon their souls. Two sorts especially.

The secure sinner who is so far from seeking and coveting deliverance that he will not take it when its offered, but is content to be in the prison of his natural condition and to lie in the boults and 〈◊〉 of his sins still. Of this temper were those Jews in captivity that had so long lived in Babylon they were content to remain there when liberry was proclaimed and the way opened, deliver thyself O Zion thou that dwellest with the daughter of Eabilon Zach. 2. 7. yet they stayed behind in Captivity still, so it is with many a sluggish 〈◊〉 , he is content to perish rather then do anything to deliver 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 will not go out free, then his ear was to be bored with an awl, and he was to be his servant forever, the boring 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, perverseness and Idleness, let me have and live in my sins if God say Amen, thou art a bond servant of 〈◊〉 forever, thou 〈◊〉 a miserable 〈◊〉 creature forever.

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 all is at an end, lazy prayers and feeble endeavors, but when it comes to the point he will do nothing, he will 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 Trial you shall find him just where he was, he will do nothing, nay will 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 shall content ourselves with Two Collections, which are most plain, and suit best to our present purpose in hand.

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, indite, arraign and accuse themselves before Peter and the rest of the Apostles. Men and brethren you have discovered many sins and the dreadful condition of the sinners who 〈◊〉 guilty thereof, loe we are the men, thus and thus we have done. By us the Lord Jesus was opposed and pursued, by us he was 〈◊〉 , railed 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 all, 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 gloried and rejoiced in the unrighteous 〈◊〉 of the innocent son of God, we applauded 〈◊〉 selves in that we so prospered in our unjust practices, 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 intolerable, and our condition miserable, 〈◊〉 are the men, we are those accursed, cruel 〈◊〉 whereof you speak and what shall 〈◊〉 do? Observe the like expression in the like estate and condition, when all sorts of people came to the Baptists ministry, 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 Soldiers saying 〈◊〉 shall W E do? and he answers suitably: they made known their maladies and he applies the 〈◊〉 . As it is in an inward cankerd sore, if it be lanced thoroughly and to the quick, it then bleeds kindly and freely: so with the soul, If the heart feel the sin really, the tongue will freely express it, when the season shall require the point is clear, we will 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

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 〈◊〉 public and noterious done in the sight of the sun, open unto the view of all, that are in the place to see it, 〈◊〉 come to the hearing of it. such are practices which are impudent when men are fearless and 〈◊〉 in their way, They declare their sin as Sodom Isa. 3. 9. all 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 offense don to another. As Josephs mistress when they were alone enticeth him. Gen. 39. 7. The Adulterous woman meets with the young man, allures, yea tempts him impudently by her loose speech and behavior. Or 〈◊〉 they are Sociates together in the same evil, as of Simeon and Levy; brethren in iniquity, Gen. 49. 5.

Thirdly Some sins are secret 〈◊〉 no eyes sees, no man living apprehends, but a man's heart and conscience, he commits the evil alone, and he alone knows it and God only who knows the secret of all 〈◊〉 .

By open confession, I understand, the discovery and [ 2] acknowledgment of the sin to any who knew not of it, before, whether it be publicly to many or privately to someone; 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 will be referred unto three heads, touching public, and 〈◊〉 and 〈◊〉 〈◊〉 , 〈◊〉 all which particulars there be particular directions to settle a man's judgment, and to 〈◊〉 practices, in a right way.

〈◊〉 public sins, 〈◊〉 〈◊〉 〈◊〉 here; what ever [ 1] sins have been publicly committed or bring private come to be made public, of such God 〈◊〉 public acknowledgment and confession, two branches 〈◊〉 I will touch both.

If the public scandals and evil which have broke out in our practice to the offense 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 looked at, both in giving and receiving public censure, that the delinquent be ashamed, and brought to acknowledge his sin & judge himself for it. So Joshua to Achan Jos. 7. 19. tell 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 answerably ought to take it. And when men are out of the Church that the power thereof cannot reach them, the connivence and 〈◊〉 of human laws, will 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 will not do out of Conscience to God's 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 days 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 loathsome carriages and unsavory language, and speeches that I have expressed, those subtle insinuations, and baits that I have laid 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 lewd courses they were not able to abide their persons and practice, either take him away, or remove me hence says 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 constrains 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 humility 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 public by 〈◊〉 way in a course of providence, still God calls for confession answerable, as the season shall require and opportunity 〈◊〉 , As suppose a man's secret fact come to open view, either by others care, or by the weakness of any according to my defect, in all these cases open acknowledgment is requisite, as for instance in the severals, The house is broke, the goods stolen, conveyed and hid, at length the owner sees, challengeth, pursues him in the open court of Justice and yet righteously; and that which was cunningly carried before comes now openly to be censured again: suppose that there is an offense 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, carelessly and 〈◊〉 relates this to several persons, some without, some within the Church and they also report it heedlessly to others, so that it grows common and the report public though they of the Church (for the rule of our Savior binds them properly because they have power to reform or prevent evil, and doth not in many cases reach others out of that relation) though they I say, did sinfully and disorderly make it public, yet this is ground sufficient for a gracious heart, and that according to God's Command, to 〈◊〉 the open shame of the evil, as seeing God's hand so pursuing of him, for purposes best known to his Majesty; for the reality and venom of the scandal, issues properly from his sin, though the report came occasionally 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 confession 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 public, 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 public; this shows 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 will 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 whole Congregation, and our Savior is constrained to raise the whole 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 will 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 daily occasions of their lives, in which they are to deal one with another. 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 carelessly for the healing or removing of them; but be as careful to apply the Cure as men are heedless to avoid the sin; get a heart conscientious and ready to 〈◊〉 those evils, and that constantly, as we are ready to commit and practice them, else our prayers and our comforts will be prejudiced, which by this advice may be quickened and enlarged each for others 〈◊〉 ; for while we commit offenses, 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 rememberest that thy Brother hath 〈◊〉 against thee, i, e. hath any just exception against any sinful miscarriage, 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 unfeignedly 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 cleanse us from all iniquity; nay, we shall not only have forgiveness granted in Heaven, but evidenced to our hearts on Earth, Prov. 28. 13. He that confesseth and forsaketh, shall find mercy. If a man's confession be of the right make, not counterfeit, but currant, he shall not only have mercy 〈◊〉 for him in the Deck, but he shall have the use of it, find the sweet of it, he shall 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 will 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 forgives 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 forgive, &c.

And in this Case, we need not, nay we should not make confession of our secret sins; for we have no Command 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 concession, which they have imposed upon all 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 everyone 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 accursed.

This Canonical Institution, is the erecting of an Engine of Cruelty, to rack men's Consciences, and pick men's Purses to satisfy their own greedy covetous desires; and to set up their Lawless Sovereignty in the hearts of such, who have captivated themselves to their Directions and Counsels: for thus they have a noose upon men's Consciences, 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 satisfy not their expectations in giving so much for good use, or paying so much yearly to further the Catholic Cause, then their sins are such, to Hell they must go, they cannot be acquitted: 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 shall desire to die, and death shall fly from them. And holy and judicious Brightman expounds it of this sting, That the Jesuits keep men upon the rack of this Confession, never knowing what will 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 delivered in their Judgments, from these unnecessary burdens, which the Jesuits as hard Task-Misters, have laid upon other men's 〈◊〉 , and which they will neither 〈◊〉 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 God's mind. But by humble confession in secret to God, the soul hath received pardon srom Heaven, sealed up in his bosom by God's 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 unlawful; and to do more than we have warrant for, is ever 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 will accept.

When the soul lies under the guilt of secret sins, if the Lord in the use of all other means, denies either POWER or PEACE. Power to oppose and master the Corruption; so that still the soul is overborn 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 all 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 calls 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 all 〈◊〉 means appointed by God for this purpose, that we may be made 〈◊〉 thereof. But the pardon of our 〈◊〉 , the acceptation of our 〈◊〉 , and the peace of our 〈◊〉 , God hath promised to bestow, and we 〈◊〉 bound to obtain; therefore we must improve all means to this end. If then we find by experience that God is not pleased to dispense power or peace by our own 〈◊〉 , on improvements of all means by ourselves, he then calls us to use the help of the prayers and counsels of others, who are called the 〈◊〉 of our Faith and Joy; who are appointed to build us up in our holy Faith: whose duty it is, to comfort the feeble 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 murder, which God never usually pardoneth to the heart of the Offender, but he compels him to lay open those Hellish corruptions by open confession unto some other. Nay, as he never usually pardons them to his, commonly 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 Conscience to vomit out their 〈◊〉 in the face of the world, and to bear their 〈◊〉 , and leave 〈◊〉 names an everlasting 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, either 〈◊〉 by some 〈◊〉 〈◊〉 of deceit, or injuriously by 〈◊〉 to take away the goods of another; 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 conscientiously 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. When is this Confession serious and [ 2] hearty?

It 〈◊〉 be discerned when Confession comes to be serious 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 unwelcome; but the 〈◊〉 〈◊〉 clear, and their Spirits 〈◊〉 for the 〈◊〉 , 〈◊〉 〈◊〉 proceed on without any 〈◊〉 giving 〈◊〉 . And 〈◊〉 appears thus in the manner of their 〈◊〉 , in 〈◊〉 managing this, occasion in three Things.

They 〈◊〉 easy to yield to 〈◊〉 〈◊〉 〈◊〉 [ 1] evidence is brought in against them, to 〈◊〉 to any 〈◊〉 guments of weight, to 〈◊〉 before the strength 〈◊〉 Reason that shall be rendered, to lay forth their guilt, and 〈◊〉 loathsomeness 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 will not take the advantage of men's ignorance, mistakes; or misapprehensione to make an escape from the evidence of Truth; which the Conscience tells 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 advantage 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 all one, and the scope of the speech they well perceived, carried nothing but the reality of the matter with it. What a 〈◊〉 kind of falseness, and foolish wiliness of spirit is this, to 〈◊〉 the passage and power of the Truth, mine own conviction, and peace, by a willful 〈◊〉 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 overlook the secret conveyances which are most suspicious, and most likely to receive them; which shows they are of the pack of the Conspiracy, and intend rather to hide the Rebels, than to pursue and attach them: The sinner truly distressed, is of another temper; in an easy kind of plainness lays 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, because they more hazard his well-fare, and therefore he is willing to welcome any light that any one brings him to that end; Nathan's Accusation, and David's Confession, are as the Voice, and the Echo, I have sinned against the Lord, 2 Sam. 12. 13. he needed not to bring in the great Inquest for the Trial: So it was with Judah, when Tamar 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 traverse 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 requires, to debate to see, the Truth; but when the fault and offense is plain, then to maintain debates and eavils, is indeed to devise ways 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 falls-hearted Saul, when he pretended the accomplishment of God's will and the execution of the work about which he was sent; Come thou blessed of the Lord, I have performed the commandment 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 convicting evidence, as would have stopped the mouth and sunk the heart of the man under the 〈◊〉 of so gross 〈◊〉 falsehood. Yet he will 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 all the rest must be cut off. How is it possible that common sense could put such a 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 charge, go kill all &c. that is, spare 〈◊〉 ? yet a wily heart must have some way to raise a cavil, he comes heavily 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 offense; 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 will provoke him he is studious to seek an occasion, and to press in upon some opportunity, that if it be a public 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 wail it. 〈◊〉 〈◊〉 secret he will not stay to be asked or have his confession wrested from him, by 〈◊〉 of reason, and 〈◊〉 argument, but 〈◊〉 more ready to tell all, 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 authority to require, no counsel 〈◊〉 persuade he could not satisfy his own heart, he could not be quiet before he had satisfied 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 constraint, Conscience dragges him, or Authority compels him thereunto. His 〈◊〉 sticks in his teeth, he lisps them out so wearishly, hacks and 〈◊〉 , stops here and 〈◊〉 there, as though he would say something because he must speak; and yet is afraid he shall say more then he would: therefore bites in his words one way, sometimes turns 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 interrogatories, ask so many questions, 〈◊〉 interpretations of what a 〈◊〉 hath said when he hath 〈◊〉 what he will, 〈◊〉 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 anything of what confession he hath made; But a heart that is burdened to 〈◊〉 , pricked to the quick and parted from his 〈◊〉 , his expressions come off kindly and issue naturally from him, not in a 〈◊〉 , quaint kind of strayn as though he would coin a confession, but with that freedom and rediness as though his spirit was 〈◊〉 into such expressions; his heart was severed from his 〈◊〉 , the passage 〈◊〉 plain, and he would banish them by an open confession, and therefore watchfully takes the occasion 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 all, 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 all 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 exceeding 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 pours out his complaints into a man's bosom without any stay, the soul hath full vent; but with the hypocrite you must take out his confession, by 〈◊〉 of reason; As the difference between water in the channel and in the pump; the stream runs currently, kindly, 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 carried with greatest vehemency against that in the sin that was most vile, and that he will not mince; he is far from 〈◊〉 blame upon another, to 〈◊〉 other men's evils, when he comes to acknowledge 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 kindly. So Judah Gen. 38. 26. 〈◊〉 is more righteous than I, and they 1 Sam. 12, 19. we have added unto all our other sins this evil.

As it must be free so it must be full: it comes from the [ 2] bottom & brings out all before it; he doth 〈◊〉 content himself to maintain the practice or 〈◊〉 that 〈◊〉 scandalous and wicked, but lays open & 〈◊〉 〈◊〉 the bitter root of those base distempers, out of which those evils were brooded and brought 〈◊〉 ; they are the cause of all, 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 〈◊〉 all; the scandal will apparently argue these, and a wise 〈◊〉 Christian will 〈◊〉 all these in their working, and a sincere heart desires to take most shame 〈◊〉 these, and therefore is full 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 complains 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 remains behind, as there is in oil and those kind of things that be of a more tenacious disposition. This was eminent in the acknowledgment of the holy Apostle, 1 Tim. 1. 13. I was a blasphemer, a persecutor, and injurious, 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, all that 〈◊〉 in my house, there is nothing in 〈◊〉 treasures that I have not shown them; so it 〈◊〉 〈◊〉 a simple hearted convert, he will turn the inside of his heart outward, there will be nothing amongst the hid treasures of iniquity, when he is called to confession, that he will not nakedly present 〈◊〉 God and the world, and that without stickage, without demurs and 〈◊〉 , he will not cut off his 〈◊〉 by 〈◊〉 as though his heart 〈◊〉 , for what he had 〈◊〉 , but 〈◊〉 open the floodgate to the full, that he may leave nothing behind that he may fully and plainly see the bottom; he is ready to 〈◊〉 〈◊〉 frame of 〈◊〉 , as 〈◊〉 were wrought 〈◊〉 〈◊〉 heart, that so he 〈◊〉 dissolve, 〈◊〉 〈◊〉 and undo the web and work of 〈◊〉 , and therefore he will tell you, my 〈◊〉 you 〈◊〉 , and the world knows, it hath been scandalous my carriage loathsome, Oh but my heart in that sin was worse than my carriage, the pride and malice, perverseness 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, construction, some meaning and interpretation upon it, that it might appear to be done lawfully, at the utmost that it was only a mistake and out of ignorance, which the most able and exact is incident unto. And all this was with reluctance and against mine own 〈◊〉 : therefore if I found any that were easy and favorable and were ready to be carried away with some 〈◊〉 appearances, to those I often repaired, to them I complained and professed my simplicity, and yet willingness to see, that so I might screw myself into their affections to pity me, and so to be unwilling to hear anything against my person or cause and 〈◊〉 the man speaks honestly 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 business in the fairest 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 villainy, 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 will undoubtedly follow, which cannot be so attained, as long as it continues.

Sometimes persons that want bouldness, and ability, cannot so fully open themselves in public always; yet the frame of their spirits and expressions will ever aim 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 loathsomeness 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 confession, that it would make a moral man that had but understanding about him sit down confounded, under the 〈◊〉 curse of God's displeasure, and the right consideration of the 〈◊〉 of his heart.

And this is the second ingredient into a serious confession, it must be full, the whole compass is contained 〈◊〉 these two particulars that I may sum up that shortly which hath been largely spoken. 1. Ful in regard of relation of the things, My sonsayes Joshua give Glory to God, and tell me what thou hast done, bide nothing from me, Jos. 7. 19. 2. Ful in regard of opposition of the heart, the 〈◊〉 fully relates all the heart, fully opposeth all, sets itself wholly to drag all to the place of judgment and see execution done upon all; As it were said in the law and enjoined to him that should discover a brother or a friend that enticed 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 all our distempers, yet they may receive the sentence 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 full relation of a sin, and yet the heart to maintain a reserved device how to contrive some colorable 〈◊〉 , by some Caution and Interpretation to entertain it, it is Hellish Hypocrisy. As the 〈◊〉 brabbles with her Mate before her Husband, 〈◊〉 so she may meet with him without the suspicion of her Husband. So the 〈◊〉 〈◊〉 he will readily without any hunching, acknowledge his sin and error in one sense, that so as occasions serves, he may plead for it, and only pretend another sense.

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, loathes his sin, and himself for it, and is desirous that the evil, and he for it, may be loathed of all that have heard and known it, willing that 〈◊〉 himself and sin, should by all, forever be dishonored, who have dishonored God; Dan. 9. 8. Unto us belongs shame and 〈◊〉 of face, forever 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 shall 〈◊〉 themselves for all their abominations which they have committed: Lam. 3. 29, 30. He 〈◊〉 alone, and 〈◊〉 silence, because 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 all 〈◊〉 and provocations thereunto, and holds his heart in a holy bent of 〈◊〉 forever, not once to admit any consideration or pretence of any carnal Reason, that may seem to leave the least enticement that way; when temptations come, and corruptions stir as formerly, this stops him, I have 〈◊〉 these 〈◊〉 before all, and they are condemned by all, therefore I will not, I dare not give way; 〈◊〉 . 16. last, That thou mayest remember, and be confounded, and 〈◊〉 open 〈◊〉 mouth anymore, because of thy 〈◊〉 .

3. How doth Contrition bring in this Confession, and enlarge the Heart this way?

I Answer upon Three Grounds; all which are so many Arguments of the Point propounded

Taken from that bitterness which the soul in this contrite [ 1] disposition, 〈◊〉 〈◊〉 , and that undeniably to be in those distempers in which it hath taken so much content in former time; the poisoned loathsomeness 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 sinner is not able to brook or 〈◊〉 them, 〈◊〉 vomits them out with vehement distaste, 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 will 〈◊〉 upon 〈◊〉 and ashes, and loom wall will down as desirable diet, because such noisesome diet suits best with 〈◊〉 〈◊〉 Humors which 〈◊〉 in the Stomach, but when it's recovered and brought to any wholesome constitution, if 〈◊〉 with any such provision which is 〈◊〉 loathsome and 〈◊〉 upto it, it's 〈◊〉 sick, and 〈◊〉 be eased before 〈◊〉 cast it out. It's so with the 〈◊〉 when once he hath attained this wholfom constitution, and disposition of a contrite spirit. Those noisesome 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 poison which is so agreeable to their poisonful Nature; but when the Lord hath wrought this through contrition, as a wholesome disposition and constitution of soul, so that not only the punishment of it which is tedious, but the poison and filth becomes more detestable and grievous to the sinner, the heart is not able to suffer the loathsome 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 forever removed. Pain will make the dog vomit out his meat, sense of punishment constrained Judas to cast out his morsel, fling away his money, the bribe of the bloody Treachery and Treason of his; but had they been both poisoned, 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 clearing in the one, as the Text expresseth 〈◊〉 , and no question in the other upon the same ground, i. e. a naked, 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 clear 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 will 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 〈◊〉 itself, 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 Fevers, when Nature by the help of Physic 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 will end, the danger is over. So it is with the soul when it's helped by the Spirit 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 ever annoying the heart anymore. 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 man's Conscience anymore.

The distressed sinner now comes 〈◊〉 to feel, and so [ 2] to know the danger of sin, as undoubtedly hazarding a man's everlasting happiness and welfare, and to find also by woeful proof his own weakness, and inability either to prevent it or bear it, or remove it and help himself against that eternal ruin and confusion which God hath threatened, and he must expect, and shall 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 befell) that either he would remove the guilt, or avoid the plague, or subdue the strength of such distempers that did threaten God's displeasure, and his destruction: but now he finds it otherwise, yea his own Conscience, nay his own sense and experience doth abundantly confute his folly and mistakes, that notwithstanding all the ways he can take, and means he can use, guilt still continues, he cannot remove it, plagues he cannot avoid, violence and venom of his corruption he cannot master, nor help himself against the 〈◊〉 Command and Authority, they yet live, and are mighty: And therefore he is forced to send up to Heaven daily, 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 unskillfulness he cannot 〈◊〉 how to dress the wounds of his own diseased and distressed spirit: Thus Nature doth not only teach men, but necessity compels all when they find themselves helpless to call, yea, cry for help, yea, to send far and near for succor unto such in whose power it is to support; when men have used all Kitchen Physic, and taken some Ancient Receipts they have by them, and yet the disease grows desperate, and the cure more difficult, they presently speed out to those who are able and learned Physicians 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 joint the souls and comforts of such, who by some dangerous fall, and sudden surprisal of distempers have made a breach in their spirits and peace, Gal. 6. 1. You that are spiritual, joint such a man with a spirit of meekness, handle hin skillfully, yea gently and tenderly: To some again 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 ignorant of Satan's Methods, but was well acquainted with his Stratagems, having been in so many pitched fields, so many Sieges. Hence it is that these poor wounded sinners in the Text, press in upon the Apostles as skillful 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 unacquainted wholly with God's dealings and directions, and perceive not what to do. Besides, were men's abilities equal, 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 unskillful, will lend ready help, will search and tent the wound we cannot touch nor reach; the meanest Christian 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 therefore [ 3] willing to open himself and sin, that he may bear shame that is due unto him for it. He sees now the vileness 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 rejected of others, who hath 〈◊〉 the great Name of God, and cast shame and contempt upon the good ways 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 will 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 judge themselves worthy to be cut off, and condemned, 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 profession, and cast shame upon the righteous and holy ways 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 behalf.

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 those sinful windings and turnings of Devices, which generally appear in men's practices after the commissions of evil, when they should be brought to a naked acknowledgment of their errors herein: So many muses to escape, so many sleepy, senseless 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 all the carnal reason they have, to latch the blow, to defeat and put by the stroke 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 will 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, Isaiah, 59. 8. They have made their 〈◊〉 crooked.

By way of REPROOF, It dasheth that dream of the wicked, and cursed imagination of carnal men who conceit, that to fall 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 imagined, 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 befall, 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 Observation, 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 contrary 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 power and work of God's Spirit upon the soul, it argues neither 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 forces of sin and Satan, which they bring into the field, our own carnal ends, and high conceited excellency of our worth, the seeking ourselves, 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 Sovereignty of our wills, 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 beyond the might of all Creatures, much less shall feebleness be able ever to compass it; if thou conceitest it is so easy, go thy ways, and do thou likewise: Alas poor deluded Creature, it's such a task that thy heart misgives 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 all is done, thou canst not so much as fain a confession, such a slave and underling thou art to thy sinful distempers, even slavery itself, that they will 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 seriously, as in the sight of God. Which shows there is more than the strength of a man's self that must 〈◊〉 yea destroy a man's 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 Solomon's Crown, Eccles. 1. 1. The words of a soul gathered to his people, the son of David, King in Jerusalem, they were titles of honor but this was the top of all. It was a higher sovereignty, to bewail his sin, and seek unfeigned reconciliation 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 prevailed over the power of darkness, hell & devils & distempers; by that he was above the Kingdom & ruled it according to his own will, by this he is above his will, which was above the King, yea above his corruption, and lusts who lorded over will, and King, and Kingdom, and all. Yea this is so eminent a service however it seems other to the deluded minds of men, it makes way for the 〈◊〉 pitch of all that happiness we ever hope to obtayn, here on earth or hereafter in heaven; 1 Cor. 15. 28. the pinnacle of all perfection unto which we can be advanced, 〈◊〉 that God may be all 〈◊〉 all, 〈◊〉 when a sinner lies under the foot of loathsomeness, hath nothing, doth nothing, receives nothing 〈◊〉 himself unworthy to be looked at, worthy to be loathed of heaven & earth; Now God is all in all not only 〈◊〉 all for him such is his nothingness in himself, but here is the glory of all power & wisdom and mercy to overcome his unworthiness and to make him fit to receive anything; besides, look at 〈◊〉 〈◊〉 work itself, 〈◊〉 is 〈◊〉 greatest victory, and those must be the greatest conquerors of all, who have conquered and made spoil of all 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 all those worlds and the conqueror himself, 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: If we would ever gain assurance or bring in evidence and proof to our 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 ourselves that we shall see his face in glory in another world; try thy heart and condition by the former truth 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 Egypt 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 loathsomeness in thy corruptions, and in thy heart being taynted therewith; so noisesome 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 loathsomeness in it, and conceivest thou art worthy indeed others should judge so of thee, as thou judgest of thyself; how ever this frame of spirit may seem marvelous 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 revealed this hath not wrought this in thee, but the spirit which is from God. That which is at ods with all the excellency 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 will establish my covenant, and thou shall know I am the Lord, thou shalt know me, and own me, and believe in me, as thy God and thy Lord, then thou shalt remember and be confounded, and never open thy mouth anymore because of thy shame; When God sets open the fountain of his free grace in the soul, these streams will follow.

Hence then this doctrine brings in a heavy inditement 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 uncapable of this holy blush, and confusion of face and heart.

First of those who through the hardness of their [ 1] hearts by their constant custom and continuance in their sin are beyond the sense 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 all or check that 〈◊〉 them, but 〈◊〉 a seared part is without sense 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 sense 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 God's 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 saying 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 all 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 brazen-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 rather 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 will lie 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 jeered the Prophet to his face, and made a jest of the threatenings he delivered, Isa. 22. 12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloth and behold joy and gladness, slaying of oxen and killing of sheep, let us eat and drink, for tomorrow we shall die, q. d. do you not hear the dreadful threatening that Isaiah hath denounced, do ye not expect to die masters? do not your hearts shake within you to hear such tidings, let us not die fasting, we will 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 says the Prophet from the Lord of hosts, surely this iniquity shall not be purged from you, til you die, that is, never; so tell the rebellious servant of his or her rugged carriage, unruly language, that they have tongues set on fire of hell, 〈◊〉 in wording of it, slighting and gainsaying, Titus. 2. 9. Exhort servants to be obedient to their own masters to please them well in all things, not answering again; because they are stopped from answering frampfully, therefore they will not modestly and in meekness of wisdom ask counsel and direction from a Governor, wish them ask your Mistress, inquire of your Master, no no, I must not speak, I promise you, would I were Governor, they cannot sin, they must be pleased in all things, whether they please God or no.

Thus because their devilish 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 capable [ 3] of 〈◊〉 , there be two other sorts that out of subtlety of pride are unwilling to bear it, such are those who in the third rank, seek up 〈◊〉 shameful hidings that may be imagined, strugle as for life to the utmost of their power and policy, 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 bracelet, lest (saith he) we be ashamed. So David would have covered his folly with 〈◊〉 , by sending Uriah to his own house, 2 Sam. 11. And for a push the very servants of the Lord may be surprised with this sinful shifting away of their shame from them, and all that while never see their sincerity nor find peace, but when they are brought to see their sin, then they yield immediately 2 Sam. 12. 13. I have (saith David) sinned against the Lord. Sometime by falsehood gainsaying and denying, so Gehazi 2 Kings, 5. 25. Where hast thou been Gehazi, thy servant went no whither. Somtime 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 God's 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 cries, farthest from their nest or their bosom distempers which lie in the deck, only their acknowledgments are so general and of such evils that more or less belong to all and therefore they conceive they are yet under a safe cover, little shame will fall 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 will come to their allowance and allotment; And if their words which fall from them give a prudent man advantage of further inquiry, and just suspicion to lay his hand upon the loathsome sore, you will see what shuffling, and winding and biting of the lip, will presently appear.

The fourth and last sort are such who when the arrows [ 4] of the Lord have stuck fast in them, and the venom thereof hath drunk up their spirits, when the poison of their sin and pangs of conscience like a strong potion 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 all their filth to the full, as a stiring potion kept in, works with much violence, but when its over and they have thus taken the shame, its with no content to them, its a secret torment, 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 therefore they begin to devise ways and means, how to mitigate the matter that it may not seem loathsome nor they so vile by reason of it and therefore they make constructions of some things, and interpretations of others, and then lay the extremity upon their distemper which was fired and followed by Satan, that they belied themselves 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 all 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 again 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 grows worse;

But how shall we know that we are content to take shame for sin, by a right confession of it.

I answer, that will appear in four particular evidences.

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 man's 〈◊〉 , and how worthily he deserves it, though it doth it sharply. To be content with a thing, and to be opposite against the same thing, implies a professed contradiction, 〈1 page duplicate〉 〈1 page duplicate〉 which neither Reason allows, nor common sense will admit: He that is content in earnest with the portion and condition that is carved out to him, in the course of Providence, when it's offered he welcoms it, when it's come, and that he hath it in his possession, closeth therewith as that which is a suitable good, and most serviceable to him for the present necessity, all circumstances considered: An humbled heart takes his shame as a sick man doth his physic, he could heartily wish he did not need it, and yet as the case stands, he cannot want it, but in reason he shall want his Cure and health; the potion is loathsome to take, and troublesome in the working of it, but the disease he knows to be far worse, and more dangerous, 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 loathsome 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 God's 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 shall be most evident, and most sharply set on as the most special Receipt, and Sovereign Medicine, which he is glad to seek, and more glad to take, that the noisesome distempers may be taken from his soul, the dishonor from God's Name, and scandal 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 sense it is you shall find the Saints pray so earnestly, and affectionately for the keeping away of shame sometimes, Psal. 119. Turn from me rebuke and shame; and again, Let me not be ashamed. And sometime again so willingly to welcome 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 inflicted 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 will not side it against that Truth, which will pass the sentence of shame upon it, as the just fruit of our evil doings, and as a means so sanctified, to work a hatred against it in ourselves, and to remove the scandal of it from others; and therefore strives not by restless cavils and evasions to make an escape from the evidence of the Word in the work of Conviction, when a man's errors should be discovered; nor yet doth repine at, nor bear a privy grudge after the conviction, lies not under the Truth as the 〈◊〉 upon the rack, which he therefore bears, not because indeed he cannot help himself against it, with all the troublesome 〈◊〉 he can use; but his soul inwardly approves of that word which judgeth his person and practice vile as himself doth: Thus the word in the Original, which sign sies confession properly, 〈◊〉 , to speak as God speaks, to judge 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 David, 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 immediately 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 stays him, turns him which way he will: So it is with a tender Conscience, falls under the greatest shame that the least evidence of Argument will check him withal: So Hezekiah, though i. were a sharp word, and the threatening 〈◊〉 , Isai. 39. last, yet says 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 combat, 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 all, confess the Law is Spiritual, that is forever to be honored, loved, obeyed, but I am carnal; a good and holy Law, but an evil and unholy heart; true it is, that carnal and hollow-hearted Hypocrites, may sometimes have their Consciences so far awed with the Sovereign power of the Truth, that they may yield 〈◊〉 thereunto, and in outward appearance 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 shall be accounted impudent in denying and sinning; but all this while his heart is carried with an inward distaste 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 inquire something more perfectly of him; and we, ere ever he come near, will be ready to kill him. So these falls-hearted Creatures make it by their 〈◊〉 pretences, that they would inquire 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 will inquire 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 ways of God: So it was with Balaam, he hath never done sacrificing to inquire the will of God, and yet his heart inwardly opposeth and resists his will, and this shown itself 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 will lay the shame upon him; he knows it is the burden which he ought to 〈◊〉 , and if therefore any man will give him a lift, and help him to take it up, he will take it kindly at his hands: It's against common sense to conceive that one should be offended with another, or take it grievously that he doth anything which he knows would, and he conceives will 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 itself, is exceeding distasteful to flesh and blood, and in truth nothing more cross and contrary to an ingenious spirit; Praise is the privilege 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 cannot 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 wisdom to contrive several ways, conceive the best, and will and care to follow that when they might have done other out of their liberty: Shame therefore crossing a man in his special privilege, his proper free hold, it must in itself 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 offended 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 lays 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 God's stroke and wrath, he then humbles his soul, fasts and prays, 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 failings, 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 will never speak good, that is, speak that which pleaseth my corruption, and therefore displeaseth me. But good Jehoshaphat he was not willing to hear his words, much less able to bear them, and therefore 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 Battle, and his 〈◊〉 , and set a heavy reproof upon him, shouldest thou help the ungodly, and love them that hate the Lord? therefore there is wrath upon thee from the Lord; the Text intimates 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 provoked, 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 David 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 voice 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 sinfulness 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 shall be as a precious Oil, Psal. 141.

But may not, and do not many times, even such who 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 hardly, and dealt roughly with him, Herein thou hast dealt foolishly; the Text says, he was wroth with the Seer, and put him into prison, 2 Chron. 16. 10.

As touching the Example, the strangeness of the carriage, his practice so gross, he imprisoneth the Prophet, and crusheth others who in likelihood stood for the Prophet, increaseth in his evil, and grows further off from God, goes off the Stage without any record of Repentance, as ver. 11, 12. The strangeness of the carriage I confess, makes me sometimes wonder where the Truth of Grace was; and if a man 〈◊〉 to be troublesome, 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 days: 2. He did that which was right, as David his Father: To which I could say, That this comparison, and so perfection 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 〉 〈◊〉 ; but whether in his whole he were so, the story evinceth not, and his miscarriages expressed, 〈1 page duplicate〉 〈1 page duplicate〉 and in which he lives and dies, without any record of reformation, speaks dreadfully against him, his last being the worst, He sought to the Physician, and not unto God, and so dies; the same Phrase you may see used in a like sense, 1 Kings, 11. 6. Solomon's heart was not perfect with God as David's was, i. e. Though he had truth of Grace, yet he was not perfect and entire 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 presence of it will not argue and conclude it: But we will keep the Road, because the consent of the Judicious carries 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 shall 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 proceeding in so fierce a manner with the Prophet, as conceiving that he had gone beyond his commission, and either reproved him not so justly as he should, at the least not in that under and respective manner, as became the power and Sovereignty of Asa, or subjection which the Prophet should have remembered & acknowledged to be due; and this may seem somewhat probable because he claps him close prisoner, puts him into little Ease, as being guilty of no less than high Treason committed against his person, 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 will 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 destroying plagues, so was he, his disease strange and irrecoverable; 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 God's good pleasure, the Rule of Truth stands as Mount Zion, and will never fail: He that after conviction by any Instrument sent of God, and revealing his way according to his will, despiseth 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 offended at Christ, it's a note he shall be ruinated by the Lord, he that falls upon this stone, shall be broken to pieces; he that is offended at the Lord Jesus, shall perish; he that is offended at such whom he sends as Messengers of his Mind and Truth, and that after Conviction and Information, 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 neither restlessly 〈◊〉 , 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, submits 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 quietness of Spirit: So the Apostle recalls and recounts his former loathsome miscarriages upon each occasion, breaks kindly with the fresh abasement of himself in the sight of God and man; I was a persecutor, blasphemous. 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, Righteousness belongeth to thee, but unto us, shame and confusion 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 loathsome, 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 will make him well; but when it lies like a dead drug in the stomach, stirs him least, endangers him most, Oh says the Patient, it made me marvelous sick, but I was marvelous glad, it wrought kindly upon the Humor, and I expect a Cure, my stomach is much cleansed, periissem, nisi 〈◊〉 ; the greatest shame that ever I received, did me the most good, was the best Physic I could ever take, I had never 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 God's vengeance give him a Vomit, and make him cast out all his 〈◊〉 by confession in his own face, there follows such wearish wrestlings 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 〈◊〉 will not down, his 〈◊〉 departs, what avails all if yet his shame remains? he would be anything and anywhere, rather than under the foot of contempt.

A heart that is content to take shame will not choose unlawful means in cold blood and upon consideration to remove it; he is discontended with his sin, not with his shame, he will not therefore choose sinful means to be freed from it; So the good thief 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 will not do that which is unjust to be quit of them, whereas the haughty 〈◊〉 is so impatient under reproach that he will 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. Judge. 9. 54. Saul: 1. Sam. 31. 4. Achitophel, 2. Sam. 17. 23. all 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 persuade him to another course, Job. 2. 9. dost thou still continue in thine 〈◊〉 blessing God, and dying, q. d. you may see what you get by your holiness and dependence, is it not better not to be than to be thus, this is the meaning, but his answer shows another resolution shall 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 know these things as I am persuaded you do; then be entreated 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 distempers, they are shameful themselves and yet we are loath to take shame for them; therefore deal openly and freely with yourselves, 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 all thy prayers and tears, and pains and means using with uprightness, do thy 〈◊〉 still remain? are they not yet subdued? canst thou not yet get assurance of the pardon of them, I say then cast away thy shameful hiding and 〈◊〉 of sin; and do not say what will 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 thyself.

But some may say how should we do it?

For answer hereunto, I will first give some directions how to do it; Secondly I will 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 receive precious liquor; so this confession is not to be opened to every carnal wretch that will 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 skillful and able Minister of God, [ 1] one that is trained up and is master of his art, and so experienced that he might be able in some measure to find out the nature of the disease; Not that any Minister under heaven, can give pardon to a poor sinner, but only 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 Physician, one that will 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 will pity others that have been in the same danger.

Lastly he must be a faithful Minister, one that will [ 3] not fit men's 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 man's place and condition be, if he have a proud heart he must labor to humble him, he must apply a salve fitting for the sore; 2. And he must be faithful in keeping 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 all be moved to take up this duty, and provoke your hearts freely to confess your evil ways, to which purpose let me give you three motives.

First because it is a very honorable thing and will exceedingly promote the cause of a Christian: you will hardly yield to this on the sudden; a man thinks that if the Minister knew his vileness he will abhor him for it; but (I assure you brethren,) 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 will 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; whereas this overly and loos dealing of yours is loathsome to us, do you think we perceive it not, yes we may feel it with our fingers and when you are gone I tell you what we think, surely that man is an 〈◊〉 he hath an hollow heart, he is not willing to take shame to himself for his sin, his confession never came to the bottom.

〈◊〉 is a 〈◊〉 of great 〈◊〉 : I take this to be the only 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 especially there is comfort in this particular, 〈◊〉 the Minister will discover the lusts and deceits of your heart which you could not find out, and he will 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 forever. As it is with the impostumed part of a man's body, when a man lets out some of the corrupt matter and so skins it over, never healing it to the bottom, 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 remain still, as malice or uncleanness, &c. then the soul cankers and Satan takes possession of it, and the soul is carried into fearful abominations. Many have fallen foully, and lived long in their sins and all 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 secrecy of the soul, for the only way to have a man's sins covered, is to confess them, that so they may 〈◊〉 be brought upon the stage before all the world.

Oh saith one, this is contrary to common reason; we 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 only way for Secrecy, is to reveal our sins to some faithful Minister, for if we confess our sins God will cover them; if you take shame to yourselves God will honor you; but if you will not confess your sins, God will break open the door 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 forever. If Judas had taken notice of his sin and yielded to Christ's accusation, and desired some conference with Christ privately, and said good Lord, I am that Judas that hell-hound, that have received mercy from thee in the outward means, and have been entertained among thy people, yet it is I that have taken the thirty pence, Lord pardon this sin and let this iniquity never be 〈◊〉 to my charge. I doubt not but though Judas his soul could not be saved (because that now we know God's decree of him) yet God would have saved him from the public 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 says he in betraying innocent blood. So you that keep your sins as sugar under your tongues, you will be loos and unclean and malicious and covetous still, well, you will have your thirty pieces still, and they are laid up safe as Achan's wedg of gold 〈◊〉 , remember this, God will one day open the closets of your hearts; and lay you upon your death-beds, and then happily you will prove mad and vomit up all, were it not better to confess your sins to some faithful Minister now? If you will not give the Lord his glory, he will 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 cried saying, Thou Galilean, thou hast overcome me, the Lord distrained for his glory, and had it out of his heart blood.

We are now come to the last Doctrine laid forth in the words, and that is.

This is the main thing that was in the eye and aim of these 〈◊〉 , and intended principally in their complaint; Men and brethren the sins which you have discovered 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 shall we do? direct anything we will follow it, command anything we will 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 crowd, to the commission of such bloody evils, the guilt whereof is so great vileness of loathsomenoss whereof is so hellish and inconceivable, but that which is done and past cannot be recalled; but what shall we now do, is there nothing to be done against these high-handed abominations, which have done so much dishonor to God's name, indignity to the Lord Jesus the Lord of life, so much injury to our own souls, and hazarded our everlasting happiness and comfort, what shall we do? If anything that can be done by others, we will seek far and near for help, If anything that can be done by ourselves we shall 〈◊〉 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 continue and quiet ourselves, we should be willing to do anything against 〈◊〉 sins and selves; therefore the doctrine hence follows, 〈◊〉 , Sound contrition brings the soul to detestation against sin and sequestration 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 trial If indeed you will 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 iniquity, the proof of their sorrow and repentance is shown in that profession of theirs, Ashur shall not save us, nor will we go down to Egypt, nor will we say to the works of our hands, ye are our God's; these were their special sins and their protestation is bent in a peculiar manner to abandon them forever; Those also who were convinced of their sinful departings from God by their curious arts, Acts. 19. 19. To show 〈◊〉 detestation of their sins, they came all as one man, and were all of one mind; they burn their books in the view of all the people, before all 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 removed from the face of the Earth, a 〈◊〉 heart that makes a true 〈◊〉 , he is said in phrase of scripture to speak and judge as God doth of sin, and to 〈◊〉 the same sentence 〈◊〉 it; Now God's 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 discovered:

• 1. Detestation of sin.
• 2. Sequestration from sin.

We will 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 shall discover,

• 1. What is the Nature of this hatred.
• 2. How it doth discover itself, and may be discerned.
• 3. The Reasons why this is required in this Work of Preparation.

To difference this work of Hatred, as it is appropriate 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; before it ariseth to the full breadth and further perfection, unto which the Believer 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 itself, and not interfer 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 shall cast that which we would speak by way of Explication, 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 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 Conversion, 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 God's 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 Satan ends as it were, there must be an Aversion and turning 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 〈◊〉 affecting of these inferior things, Ambition is the inordinate affecting of praise, the aiery applause of men; Covetousness an inordinate seeking and 〈◊〉 upon the world; Uncleanness, an unruly 〈◊〉 unreasonable pursuit of the delights of the Flesh; in a word, a perverted and exorbitant will 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 will 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 Godward, and Sin-ward, and Creature-ward. This is the course of the Scripture, and the constant expression of it; To turn from Idols to the living God, 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 possessed 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 from sin, and the Creature, is not wrought by any gracious 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 other 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. Wisdom must first be in the mind before a man can act wisely; Skil must be in the Head and Understanding of the Artificer, before he can work, build, and plant skillfully; 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 will before 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, and under that consideration to receive the Habit of Grace, then there cannot be a gracious habit in the soul to work anything: but while the soul is wholly possessed and acted by sin, it is not capable of a gracious habit, no more than it's possible to be in light and darkness together. 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 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 Spirit 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 whole 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 Application 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 dwells 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 dwells 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 of those whom he shall bring back, and beget unto God the Father, in the virtue of his death he brings a Release 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 Adam 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 Sovereignty over him: The Lord Jesus by and in the virtue of his death, suffering and satisfying Divine Justice, delivers both himself and his from the Authority of sin: God raised him from the Grave, because it was impossible be should be held by the sorrows and power of the grave, and therefore not by the power of sin and darkness, Acts, 2. 24. for they had no power but by virtue of Divine Justice; which being now appeased, their Commission is reversed and repealed: By Death Christ destroyed him that had the power 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 keys of Hell and Death, Rev. 1. 18. The Lord says 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 Sovereignty of sin, into another Jurisdiction.

The Lord having forced the sinner (whereof I formerly 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 Creature made next for God as its last end. And therefore (Observe) though it want Spiritual and Supernatural ability to enter into combat, 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 becomes subject, & stands readily prepared to 〈◊〉 any impression of the power of the Spirit, whereby the exercise and power of sin may be stopped, & the challenge of any right of Rule and Sovereignty may be shaken off, and forever destroyed, and the soul be carried to God in Christ, to be owned, ruled, and blessed forever. 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 advantage to fall in and yield to that power, and is acted and moved by the like opposition and detestation against its sin, according as the impression of the Spirit is left upon him: And hence it comes, the sinner is transported 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 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 themselves to the Authority and Sovereignty 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 Christ's 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 Creature: 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 Lawfulness of the match between sin and the soul, Sorrow gives in proof and evidence out of sense of the evil of it, Hatred disanuls the League, and fues out an everlasting Divorce betwixt sin and the soul. This Hatred is the hatred of Preparation, not of Sanctification; the difference 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, whereby [ 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 will bring them into the right room and place, they will then move, because there is a principle of motion put into it. So of a Member out of Joynt, if you will by strong hand pul and move it unto the place, being wholly moved, it will move into his order and rank, it doth not concur or meet with your hand for the jointing of itself, but stirs wholly and only as stirred; but being settled and confirmed in the place, it will move to your hand, and concur with your hand to help itself. 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 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 united, that's none 〈◊〉 Christ's 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 void; the contrite sinner feeling the evil of sin and yet no power of himself to oppose and subdu, look in what opposition and detestation 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 itself 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 failing work whereby this hatred 〈◊〉 itself, 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 loathsome that the least appearance that looks that way he sees presently and shakes at it, 〈◊〉 it as the 〈◊〉 of hell, as that which will hazard the happiness 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 surfeited upon some sweet meat or some pleasing potion that hath been prepared in a guilded cup, & happily suited with his palate for the present, but in issue had in reason hazarded his life, in his own sense and each man's 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, will make him watchful and shy how he is deceived in that kind any 〈◊〉 , the very sight of the gally-pot, the sent or smell of the potion, yea the least suspicion that such a receipt 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 behooves me to look what I take, it had like to have cost my life, therefore I will come there no more. So it is with a 〈◊〉 sinner that hath felt the poison of those pleasing distempers upon which his sensual 〈◊〉 hath 〈◊〉 itself in the days of his folly which now he hath found by woeful 〈◊〉 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 falseness and treachery of his own heart, least that again should betray him, thus you see in David's 〈◊〉 , Psal. 101. 3. I hate the work of them that turn aside it shall 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 approach 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 will prevent their approach or at least never yield to their power; A chaste Matron that truly hates the unchaste 〈◊〉 of adulterous mates, they may pester her, trouble her, lie at her from day today, though she cannot keep herself happily from being tempted, yet she will keep herself unspotted, she will not be unchaste nor unfaithful: So it is with a heart that 〈◊〉 carried with detestation against evil, though distempers and temptation may pester it, yet they shall 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 will hate its own doings, & its own self so far as overborn thereby; the out-works may be taken, yet the soul ever entrencheth herself in this holy hatred of heart, and either it will force them to fly, or it will fly from them; though it cannot be quit of these In-mates but still they will abide in the soul, yea 〈◊〉 them, and the soul for them, This is the order and method, that the Apostle lays forth in this work, when the Corinthians came to be touched with Godly sorrow, what indignation, what fear, what zeal, what revenge? &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 waylayings thereof upon all occasions, look as it is with a City that hath been besieged with a potent and Malicious enemy, if once the siege be raised and the forces of the enemy put to rout and scattered, how will the besieged party by a watchful fear stand upon their guard, stand sentinel night and day, send out their perdues, and dispatch a party in every coast to discover the carriage of the enemy, takes all 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 forces, and makes head again, watcheth strictly to 〈◊〉 his approach with the first appearance, its 〈◊〉 fresh in their minds into what great distress they were formerly brought, what cruelty they suffered, and that there was but a hairs breadth between them and death, with what fear and care will they labor to prevent the like bondage again, as the Phylistians cried one to another when the ark came into the field, for the safeguarding of their lives and liberties, quit yourselves like 〈◊〉 , Oh ye Phylistins, least you become servants to the Hebrowes. So it is with the sinner who hath been besieged and held captive, under the tyranny and sovereignty of sin and Satan, when the Lord by the power of ordinances shall cast down the strong holds, stop the act of sin in the strength and stream of it, disannul and make void the authority of any right or claim the sin could challenge in this work of contrition, and so rescues the soul and rayses the sieg that Satan laid and maintained against its distempers as the deadliest enemy it hath in all 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 marvelous 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 appearance of any provocation which may lead to the entertainment 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 correspondence held, any preparation made for the recalling & entertainment of the former lusts and corruptions. Fear gives the Alarum presently, sets 〈◊〉 a work to prevent the evil, cries out to heaven for succor and relief; 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 remembered 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〉 reigned before the tribunal of the Lord, cast and condemned 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 forever 〈◊〉 abhor those abominations and yourselves for 〈◊〉 therefore God forbid I should rush into those evils 〈◊〉 and plunge myself into everlasting confusion 〈◊〉 of body and soul, I have cause to hate them as mine 〈◊〉 mies, I will never harbor them as my friends.

Where this hatred is thoroughly 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 compass of a man's place and 〈◊〉 ; The indignation 〈◊〉 at home, and its carried 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 all the loathsomeness of them, and in all the 〈◊〉 nousness and heightening 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 families 〈◊〉 he dwells, out of the plantations where he lives, out 〈◊〉 the companies and occasions, with whom he hath occasion 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 ways. 1. He doth what he can himself. 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 ruin of his lusts; as 〈◊〉 enemies, if there be a settled hatred indeed, they are not satisfied, 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 abroad, nor yet have the liberty of the prison, but be laid 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 enemies Psal. 78. 37. I have pursued mine enemies and overtaken them, neither did I turn again until they were consumed, A contrite heart deals so with his distempers. He ceaseth not until he see his desire upon his 〈◊〉 , until he hath his will of him. And if we view the expression of the scripture, we shall see how hatred vents itself against such as be enemies, whose destruction it intends, partly by 〈◊〉 , partly by conspiracy, its said of the Egyptians, that God turned their hearts to hate his people, and the fruit of that is in the following words, and they dealt subtly with them, what that subtlety was, the text discovers Exod. 1. 10. first they oppressed them with heavy burdens, then they plotted by treachery to kill their males in the birth, that so in issue they might take away their strength and numbers also, in the issue 〈◊〉 is subtlety which is one way how hatred expresseth itself. Again if we look Psal. 83. 2 to 6. the enemies of the Lord and his Church, who 〈◊〉 his hidden ones, 〈◊〉 have consulted together with one consent and are confederate, Moab, Ammon, and 〈◊〉 , &c. there is a combination of all policies and power to overbear and destroy them. This is the nature of hatred when it is disordred and unwarrantable in a wrong way; and the exercise and expression of it will be in some measure proportionable When its put forth in a right manner according to the 〈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 detestation 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 loathsome abominations have their warming and hatching in the heart. There hatred improves all prudence that may be to stifle those distempers in the first stirrings of them, crush the Cockatrice in the shel, kill 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 combined forces of confederated power of the whole man & his whole endeavor to destroy the nests of those noisesome lufts, what head can contrive, heart desire, handwork, the endeavor accomplish, head, and heart, and hand, desires, endeavors, tears, prayers, in a deadly feud to pursue the 〈◊〉 enemies 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 abominations from God by his Saints and all such ordinances which he hath appointed for his succor. In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers itself, he is willing to attend any means, but gives most welcome to such as will do most execution in the slaughter and destruction of his sins for that is his aim; nor will he complement with the Lord, nor is he squeamish, 〈◊〉 stomached, that each dispensation must answer his expectation point vice, or else it will 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 laid 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 receive, otherwise he will be well contented rather to quarrel 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 all 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 physic was good it was too hot, yet because it was wholesome, the King took it down; nay when neither the person nor manner nor matter itself 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 will 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 all the desire of thy heart, and our part shall 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 knowledge 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 reproofs, clearest discoveries, convicting arguments that will discover the haunts and lurking places of a man's lusts and secret shiftings of devices; Oh these hit the desire of his heart, he counts them blessed counsels blessed reproofs 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 will say, I see something but O search more narrowly, examine yet more thoroughly all the sinful windings and turnings of my heart and I will join with you in all such convictions and 〈◊〉 , and if there be any way of wickedness, any crevice and corner of falsehood to be found in the whole frame of my heart, I hope God will reveal and remove, and I will deal nakedly. Such smitings are as precious balms that do not break the head, but bring a healing virtue, comfort a man's 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 presently, his heart riseth against it, attacheth the Traitor; if any be under pressures, he pities them tenderly; if in distress of Spirit, he comforts in much compassion, and fortifies against the common enemy: If he sees any go out of the way, led aside with their own distempers, Satan's delusion, he cannot keep off from counseling, reproving, persuading. 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 hatred, you shall 〈◊〉 the wind in another door; if he see them lazy and idle, he will quicken them; if stubborn and perverse, he will seasonably advise and pursue them with reproofs, and if his 〈◊〉 cannot take place, he will 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 will express it to the utmost of all his power, and that with the utmost indignation that the nature of the thing will bear. As good Josiah, 2 Chron. 34. 4, 5, 6. He commanded to break down the Altars, cut down the Groves, carved and molten Images, made dust of them, and burnt the bones of the Priests upon the Altar in the detestation of their Sacrifices; nay, he took away all the abominations of all the Countries that appertained to Israel, and made all that were present to serve the Lord: This Indignation expresseth itself against sin, and all that appertains to it, and have been Instruments to the commission of it. As an Adulterous woman in 〈◊〉 of conscience, tore the hair that she had crisped, and disfigured the face that she had painted, and prided herself, Ioathed to look upon the tyres and garments which she had worn to make her beauty a bait and a 〈◊〉 to others. So Mary Magdalene, &c.

But if yet the Nation of those noisesome corruptions [ 3] cannot be utterly destroyed, but sins live, and are mighty abroad, and remain in the heart: this hatred is beyond 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 days, that he may see an end of his abominations: As God with Amalek, Exod. 17. last, he commanded it to be writ 〈◊〉 a memorial in a book, for God hath sworn he will have war with 〈◊〉 forever, and put out his name from under Heaven; this hatred as in deadly feuds gives no quarter, the soul will 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.

Without this; there 〈◊〉 no way to come to Christ; for 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 other: ye cannot serve God and Mammon, Matth. 6. 24. If (says Samuel) you will 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 Christ's disciple.

Without this there is no salvation can be expected 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 heaven to bless you by turning everyone of you from his iniquity Acts 3. 26. He will 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 all your transgressions so iniquity shall 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 will not 〈◊〉 you and your sins too, if you will save them he will 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 only enemy of the soul, that which is hateful to God and man and makes us hateful also. And therefore is the fittest, 〈◊〉 indeed the only proper object 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 poisoned with sin; blessed 〈◊〉 ye when men persecute you and hate you and speak all manner of evil of you falsely. Math. 5. 12. could men speak all evil and do all evil against us and let 〈◊〉 do that 〈◊〉 is sinful to deserve it, these cannot hinder our blessedness but increase it.

Matter of bitter COMPLAINT to see how few there be in the world whoever knew what this hatred of sin meant. And therefore yet were never 〈◊〉 with any sound broken heartedness for it such as Job 〈◊〉 of who hide their corruptions under their tongues as 〈◊〉 pleasant morsel, spare it and will not forsake it. Instead of hating their sin, they hate the word that would discover 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 ways of such who indeed set themselves most against sinful carriages, once cross them in their courses, you have stirred a 〈◊〉 nest; they ruin all on heaps.

This is a 〈◊〉 -stone of the truth of 〈◊〉 work of contrition, 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 avoid, and go aside from the occasion that may lead to it under some present pang, but thou hast put off the love of sinning, (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 God's time, and be persuaded, in his best season he will take thee into the bosom of his love, which will be better than life itself 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 claimed in thee, he will never loose his labor, nor shalt thou loose thy 〈◊〉 and happiness in the issue. He hath bound the strong man the strongest of thy corruptions that heretofore have too much, and too easily prevailed with thee: had got thy affection, and the strong holds of thy heart, those strong temptations and 〈◊〉 by which Satan; as by so many garrison soldiers, maintained possession in thy soul; yet now this strong man is bound, his holds battered and his garrison abandoned. So that there is a spoil made of all his goods; the temptations that formerly found entertainment, they are now abhorred, his suggestions & 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 possession, and then he will 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 merely 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 Christ's he will own it; it's true and thorough, he will never leave it, until he have brought it to perfection and thy soul to eternal happiness but alas this truth as a touchstone shows the contrition of most in the world to be counterfeit, that many have been in the fire heated but never melted, as with metal 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 condemnation upon four sorts of persons as such who never 〈◊〉 in the work, we shall point very briefly at the particulars, 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 heedlessly up and down the world, not awed with any watchful fear of the temptations and occasions and snares which are laid 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 will hazard their everlasting happiness. 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 God's 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 occasions 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, thereunto, look as in nature, reason 〈◊〉 and experience evidenceth, if there were a malicious enemy with a puissant and mighty army 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 man's door, 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, repair to the place for defense 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 havoc of all and that without mercy, so it is here, the violence of temptation from without, and the strength of corruptions from within, fight against the soul, thou that are a disobedient child, a rebellious self-willy servant, a perverse and 〈◊〉 wife, an ignorant, 〈◊〉 hearer, the allarum is given in public, 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 presence of the Lord, but thou art as though thou hadst never known any such thing, thou stumblest at the same stone, taken aside with the same temptations and distempers, as though thou hadst never heard thy sin discovered, as though thou hadst never been counseled, never been commanded, as though thou hadst never bewailed it to this day, Idle and stubborn and perverse and way-ward and self-willie, so far 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 party and in league with these distempers, thou art not an enemy; if 〈◊〉 thou hadst found the venom and poison of these 〈◊〉 and hadst been persuaded of the destroying nature of these spiritual 〈◊〉 , which make hayock of thy soul, the very appearance and apprehension of these would have been dreadful if there were but a roving thought in a man's mind, any small stirring of a distemper in a man's 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 noisesome distempers of his heart, the law of the flesh, how to avoid or prevent or overbear he could not tell, he cries out Oh 'Miserable man that I am who shall deliver me from this body of death? Rom. 7. last. The want of this is the cause of all that heedlessness and adventurousness in 〈◊〉 carriages, that they are so commonly taken aside with their distempers before they scant tell where they 〈◊〉 . For I appeal to any 〈◊〉 Conscience, 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 besieged? 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 join with the enemies in it; So it is here, when a 〈◊〉 mind is plotting how to act, his heart stirs, and 〈◊〉 corruption boiling and bubbling 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 commanded, counseled, admonished; this in Prov. 13. 13. is given as a note of destruction, he that despiseth the command shall die, and tha'ts contrary to fearing a command 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, only that which is grossly vile they could wish might be reformed. They will no great matter for religion, only they could wish that this rigor and strictness might not be pressed, because in both these extremes 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 ordinances, peace with drunkards and profane wretches, and peace with such as walk exactly before God. His motto that writ upon his door, and that his measure, every man's good word, love of all men, so in 〈◊〉 he loves neither God nor 〈◊〉 , nor his own soul in the conclusion, 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 will be a friend to the world is an enemy to God. Moderation and descretion is the compass by which this man stears; it is not men and brethren what shall we do? but rather what shall we do? of little meddling 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 will seem as they are, and with the ungodly he will be and do as they: Gallio-like he cares for none of those matters, if he may have his own matters if anything appertaining to sin or godliness, he will not trouble himself further than his own 〈◊〉 , and profit are interested in it; he will do nothing against his sin, and he is like to have nothing at the hand of the Lord, for he loathes and hates him that never loathed nor hated his corruption, he will vomit with indignation such luk-warm varlets out of his mouth, Rev. 3.

The third sort is your LAZY HYPOCRITE Who [ 3] will be abundant in his purposes and professions against his sin, smokes out his days in powerless & 〈◊〉 resolutions, wishings & wouldings but doth nothing to purpose, 〈◊〉 not himself in a restless pursuit against his evil. Hatred where its settled and through it carries all a man's endeavors with it, calls a man into the field, when Hanum saw he was hated of David, he gathers all his forces for offense and defense, and byres besides. War amongst 〈◊〉 requires the whole man, with his time and strength, he that goes to war doth not entangle himself, but leaves all his occasions, that might attend the enemy, he spies privily where his haunts are, what 〈◊〉 he may take, where his hold, are to demolish 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 hypocrite makes his complaints against his distempers, and rests in his complaints, bewayles his wretchedness and corruptions, but to a resolved war he will 〈◊〉 go. You will do nothing upon point 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 yourselves in earnest in battle array against your evils Luk. 13. 24. a sleepy kind of seeking that many do which shall never enter into grace, many shall seek to enter and shall not be able, but to strive to rise up against your corruptions and to maintain professed war against your sin that you do not that you will not do, how many directions have you heard and yet attend not counsels and 〈◊〉 not, means and ways have been presented and pressed and you improve none of them? have you ever searched and tried your own ways, 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 conceitedness and labor to raze them, where the Provisions 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 abominations 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 HYPOCRITE [ 4] Who pretends great indignation against his sins, that he may keep them and that without suspicion, as such who are the receivers of thieves, they cannot 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 Satan's intelligencers that hold privy correspondence with their corruptions while they profess greatest opposition against them; As Hushai, David's friend he pretended service to Absalom, that he might serve David, discover and defeat the counsel of Achitophel and 〈◊〉 proceedings, 2 Sam. 15. 3. 4. 5. So here; they cannot divour widows houses, unless they make long prayers, so they 〈◊〉 . 58. 2. 3. they fast and pray against 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 anything 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 distempers; this and that Argument is alleged, deviseth how to answer it; this reproof is administered, devises how to defeat it. As Rahab sent the men of the City upon a sleeveless Errand, Josh. 2. 5. Pursue after them quickly, and you shall 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 will 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 will defend them, but not deliver them up into the hands of the Officer. How often and ordinary is it to every man's 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 〈◊〉 occasions, in any controversy 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 will do anything 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 will be their Cook, he shall be their King. But if they press them beyond their pace, and discover their falseness, 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 will die in the quarrel, they hate not their sin, but the Ordinance that would discover their sins, they would not destroy their sins, but the evidence of Reason that would condemn their sins.

So much for detestation of sin.

The Second Particular to be considered in the Doctrine is a SEQUESTRATION FROM SIN. It is a word common among those that attend upon the Law, when men are at a controversy about Goods and Land, and the Cause is depending, the Goods or Land is sequestered, set aside and put into the power of any parties, but set aside til the case be decided. So under this preparative work the soul is sequestered from sin: when God hath made a man see sin, and willing to hate it, the soul and sin are at controversy, the soul revolts from under the Authority of sin, and saith sin is not my Ruler, I cannot rule myself, and sin shall not rule me; it was by usurpation that it hath had so long possession of me, but it shall not domineer in my soul any longer: and therefore the poor distressed sinner is glad that Christ is stirring in the word, and saith he, I am resolved never to yield to the Authority of sin more, I will sue out a sequestration, 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 anymore 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 anymore.

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 prevail with him, no thoughts of 〈◊〉 delights or future pleasure can 〈◊〉 him to fall in with his old 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but (says he) I know the hook, 〈◊〉 none 〈◊〉 that bait, I know the cup and the guilt, but I know the poison also, he will 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 chains, than in the 〈◊〉 of darkness: fire and faggot 〈◊〉 wild-fire, but he hath felt 〈◊〉 , 〈◊〉 〈◊〉 rather to fear 〈◊〉 〈◊〉 of a God rather than the 〈◊〉 of all the 〈◊〉 the world, And Hence the face of the 〈◊〉 〈◊〉 towards God and as 〈◊〉 〈◊〉 the King 〈◊〉 he 〈◊〉 not 〈◊〉 to the 〈◊〉 again to die 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 all those 〈◊〉 and 〈◊〉 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 still, the soul was in league and love with sin still, 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 will be thy ruin, thou wilt be as bad or 〈◊〉 than ever.

EXHORTATION, To 〈◊〉 all our endeavors to see a 〈◊〉 of it, and to seek to heaven that God may work it in us, let this be always 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 will hate thee, the froward in heart is an 〈◊〉 to the Lord, Prove. 3. 32. Thou thyself 〈◊〉 an abomination to the Lord, if thy 〈◊〉 be not an abomination to thee.

If thou wilt part with thy sins the Lord will set his love upon thee, Jer. 3. 1. though thou 〈◊〉 done evil things as thou couldest, yet return unto me. It's said Judge. 10. 15. 16. when the people of Israel came bewailing their sins, crying for mercy, and putting away their God's, 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 still, and if he sees thee grieving for thy sins, he will grieve for thy sorrows. When Ephraim bemoaning himself, judging himself for his sin, and crying out unto the Lord, turn me, and I shall be turned, its said, he heard Ephraim bemoaning himself, and his bowels were troubled for him, and I do earnestly remember him still, I will surely have mercy upon thee, saith the Lord. Jer. 31. 18. 19. 20.

The Contents.