The Application of Redemption

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

When they heard this.

We heard before that application and special discovery of our particular corruptions, what force it had to break the heart. We have here yet a Second means couched in the manner of the 〈◊〉 expressed in the Text. The word is read in the Participle, and carries a kind of 〈◊〉 endeavor with it, a 〈◊〉 of mind about that which was heard. In hearing they heard it, and when the Sermon was over, & they had received the message of the Lord delivered by the Apostle, when they (happily) were departed, yet that word departed not out of their Ears and hearts. They heard it over again, they mused upon it, it stuck by them, their thoughts recoiled afresh upon the consideration thereof, it pressed heavy upon their hearts; Conviction brings the sin, Application lays it, Meditation settles it upon the heart, that it sinks under it as unsupportable.

Hence then the Doctrine is,

Through Meditation of sins applied, is a special means to break the heart of a sinner.

As men that are stoned and pressed to death, while the stones are few that are cast, and the weight not great, may be they are troubled and wounded in some measure but their bones are not broken nor yet their lives hazarded, but while they still continue flinging and adding to the number and weight, their bones break and their lives fail under the overbearing pressure that is put upon them. A serious thought and right apprehension and application of a sin, toucheth and troubleth the sinner; but daily meditation flings in one terror after another, and follows the soul with fresh consideration of yet more sin, and yet more evil, and that more hainious and yet more dangerous beyond all pprehension and imagination; so that a sinner is stoned to death as it were and breaks under the burden of it. Thus the repenting Church Lam. 3. 19. 20. In remembering mine affliction, the wormwood and the gall my soul hath them still in remembrance and is humbled in me, in remembering I remembered, they were daily musing and continually poring and that made them pierce in wardly; look as it is in the body it is so in the soul; meat minced if never 〈◊〉 and digested, it never nourisheth; A potion prepared and given if not retained and kept in the stomach it never purgeth or worketh kindly for cure, So here in the soul, Applycation carves out a fit potion of truth to the sinner, but Meditation is that which digests it and makes good blood of it. Applycation compounds the potion, a particular reproof which is keen in the working brings it home, but meditation retaynes it, that so it may work kindly & put forth the 〈◊〉 powerful effect for the loosening of those loathsome lusts; which are like noisesome and corrupt humors, which threaten the death and ruin of the soul. This is one thing which is undoubtedly implied in that place by the consent of all interpreters that I know Psal. 77. 10. While the prophet was taking up his thoughts with attendance to his own distempers and sinful provocations, and the Lord's departure from him by reason of the same, he sits down almost overwhelmed with the direful apprehension thereof, I said this is my death, but I will remember the changes of the right hand of the most high, this poring upon his own sins and 〈◊〉 was his death, therefore he turns the tables and turns his thoughts another way and that was the cure of those discomforts, even the remembrance of the former, the former expressions of God's favor and faithfulness its also one part of the meaning of that text, Psal. 40. 12. My sins have taken such hold of me that I cannot look up, when we lay hold upon them by serious meditation then they lay hold upon us, and when our minds attend not but slip aside from the serious consideration of them then they slip away from us.

For explication we shall.

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

For the first. Meditation is a serious intention of the mind whereby we come to search out the truth, and settle it effectually upon the heart.

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

Serious. ] Meditation is not a flourishing of a man's wit, but hath a set bout at the search of the truth, beats his brain as we use to say, hammers out a business, as the Gouldsmith with his metal, he heats it and beats it turns it on this side and then on that, fashions it on both that he might frame it to his mind; meditation is hammering of a truth or 〈◊〉 propounded, that he may carry and conceive the frame and compass in his mind, 〈◊〉 salute a truth as we pass by occasionally but solemnly entertain it into our thoughts; Not look upon a thing presented as a spectator or passenger that goes by: but lay other things aside, and look at this as the work and employment for the present to take up our minds. It's one thing in our diet to take a snatch and away, another thing to make a meal, and sit at it on purpose until we have seen all set before us and we have taken our fil of all, so we must not cast an eye or glimpse at the truth by some sudden or sleighty apprehension, a snatch and away, but we must make a meal of musing. Therefore the Psalmist makes it the main trade that a Godly man drives, professedly opposite to the carriage of the wicked, whether in his outward or inward work, in his disposition or expression of himself in his common practice; whereas they walk in the corrupt counsels of their own hearts, stand in the 〈◊〉 of sinners, not only devise what is naught, but practice and persevere in what they have devised, and sit in the seat of the scorners; A blessed man his rode in which he travels, his set trade he meditates in the Law of God day and night: that is the counsel in which he walks, the way in which he stands, the 〈◊〉 in which he fits. Look at this work as a branch of our Christian 〈◊〉 , not that which is left to our liberty, but which is of necessity to be attended and that in good earnest 〈◊〉 a Christian duty, which God requires, not a little available to our spiritual welfare.

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

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

The search of the truth: Meditation is a coming in with the truth or any cause that comes to hand, that we may inquire the full state of it before our thoughts part with it, so that we see more of it or more clearly 〈◊〉 fully than sormerly we did, this is one thing in that of the Prophet Hos. 6. 3. Then shall ye know if you follow on to know, when we track the 〈◊〉 of the truth, in all the pass 〈◊〉 until we have viewed the whole progress of it, from truth to truth from point to point. This it is to 〈◊〉 for wisdom, Prov. 2. 2 When men have found a mine or a veyn of Silver, they do not content themselves, to take that which is uppermost and next at hand within 〈◊〉 which offers itself upon the surface of the Earth, but they dig further as hoping to find more, because they see somewhat. So meditation rests not in what presents itself to our consideration, but digs deeper gathers in upon the truth, and gains more of it then did easily appear at the first, and this it doth.

1 When it recalls things formerly past, sets them [ 1] in present view before our consideration and judgment Meditation sends a man's thoughts afar off, calls over and revives the fresh apprehension of things done long before, marshals them all in rank together, brings to mind such things which were happily quite out of memory, & gone from a man, which might be of great use and special help to 〈◊〉 our condition according to the quality of it; may be Conscience starts the consideration but of one sin, but meditation looks abroad, and brings to hand many of the same, and of the like kind and that many days past and long ago committed, This distemper now sticks upon a man and brings him under the arrest of Conscience and the condemnation thereof. But says meditation let me mind you of such and such sins at such and 〈◊〉 times, in such and such companies, committed and multiplied both more and worse than 〈◊〉 that now appear so 〈◊〉 and so troublesome to you; meditation is as it were the register and remembrancer, that looks over the records of our daily corruptions, and keeps them upon file, and brings them into court and fresh consideration 〈◊〉 . 13. 26. Thou makest me to possess the sins of my youth: This makes a man to renew the sins of his youth, makes them fresh in out thoughts, as though new done before our eyes. This Interpreters make the meaning of that place Job. 14. 17. My transgression is sealed up in a bag, and thou sewest up mine iniquity, though God do thus, yet he doth it by this means in the way of his Providence, i. e. by recounting and recalling our corruptions to mind, by serious meditation we sew them all up together, we look back to the linage and pedigree of our lusts, and track the abominations of our lives, step by step, until we come to the very nest where they are hatched and bred, even of our original corruption, and body of death, where they had their first breath and being, links all our distempers together from our infancy to our youth, from youth to riper age, from thence to our declining days. So David, from the vileness of his present lusts is led to the wickedness in which he was warmed, Psal. 51. 5. This was typed out in the old Law by the chewing of the cud; Meditation calls over again those things that were past long before, and not within a man's view and consideration.

Meditation takes a special Survey of the compass of [ 2] our present condition, and the Nature of those corruptions that come to be considered: It's the traversing of a man's thoughts, the coasting of the mind and imagination into every crevice and corner, pryes into every particular, takes a special view of the borders and 〈◊〉 of any corruption or condition that comes to be scanned, Psal. 119. 59. I considered my ways, and 〈◊〉 my feet unto thy testimonies; 〈◊〉 turned them upside down, looked through them as it were; a present apprehension peeps in as it were through the crevice or key-hole, looks in at the window as a man passeth by; but Meditation lifts up the latch and goes into each room, 〈◊〉 into every 〈◊〉 of the house, and surveyes the composition and making of it, with all the blemishes in it. Look as the Searcher at the Sea-Port, or Custom-house, or Ships, satisfies himself not to overlook carelessly in a 〈◊〉 view, but unlocks every Chest, romages every corner, takes a light to discover the darkest passages. So is it with Meditation, it observes the woof and web of wickedness, the full frame of it, the very utmost Selvage and outside of it, takes into consideration all the secret conveyances, cunning contrivements, all bordering circumstances that attend the thing, the consequences of it, the nature of the causes that work it; the 〈◊〉 occasions and provocations that lead to it, together with the end and issue that in reason is like to come of it, Dan. 12. 4. Many shall run to and fro, and knowledge shall increase: Meditation goes upon discovery, 〈◊〉 at every coast, observes every creek, maps out the daily course of a man's conversation and disposition.

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

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

It affects the heart with the Truth attended, and leaves [ 1] an Impression upon the Spirit answerable to the Nature of the thing which is taken into Meditation: 2 Pet. 2. 8. It's said of Lot, in seeing and hearing, he vexed his righteous soul. Many saw and heard the hideous abominations, and were not touched nor affected therewith. No more had he been, but that he vexed and troubled his own righteous soul, because he was driven to a daily consideration of them which cut him to the quick. The word is observable, it signifies to try by a touch-stone, and to examine, and then upon search to bring the soul upon the rack: therefore the same word is used, Matth. 14. 24. The Ship was tossed by the waves; the consideration of the abominations of 〈◊〉 place raised a tempest of trouble in Lots righteous soul. This the wise man calls laying to the heart, Eccles. 7. 1, 2. It's better to go to the house of mourning than to the house of laughter; for this is the end of all men, and the living will lay it to his heart. When the Spectacle of Misery and Mortality is laid in the grave, yet savory Meditation lays it to a man's heart, and makes it real there in the work of it. The Goldsmith observes that it is not the laying of the fire, but the blowing of it that melts the Mettal: So with Meditation, it breaths upon any Truth that is applied, and that makes it really sink and soak into the soul; and this is the reason why in an ordinary and common course of Providence, and God's dealing with sinners, (leaving his own exceptions to his own good pleasure) that the most men in the time and work of Conversion have that scorn cast upon them, that they grow melancholy. And it's 〈◊〉 thus far in the course of ordinary appearance; The Lord usually never works upon the soul by the Ministry of the Word to make it effectual, but he drives the sinner to sad thoughts of heart, and makes him keep an audit in his own soul by serious meditation, and pondering of 〈◊〉 ways; otherwise the Word neither affects thoroughly, nor works kindly upon him.

It keeps the heart under the heat and authority of the [ 2] Truth that it's taken up withal, by constant attendance of his thoughts. Meditation keeps the 〈◊〉 under an arrest, so that it cannot make an escape from the Evidence and Authority of the Truth, so that there is no way, but either to obey the Rule of it, or else be condemned by it. But escape it cannot, Meditation meets 〈◊〉 stops all the evasions and sly pretences the falls-hearted person 〈◊〉 counterfeit. If a man should deny his fault, and himself guilty, Meditation will evidence it beyond all gainsaying, by many testimonies which Meditation will easily cal to mind; remember ye not in such and such a place: upon such an occasion, you gave way to your wicked heart to do thus and thus; you know it, and God knows it, and I have recorded it: If the 〈◊〉 would lessen his fault, Meditation aggravates it; or if he seem to slight it, and look at it as a matter of no moment, yet Meditation will make it appear, there is greater evil in it, and greater necessity to bestow his thoughts upon it than he is aware of.

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

It provokes a man (by a kind of over-bearing power) [ 3] to the practice of that with which he is so affected: A settled and serious Meditation of anything, is as the setting open of the Flood-gates, which carries 〈◊〉 soul with a kind of force and violence, to the performance of what he so bestows his mind upon; as a mighty stream let out turns the mill. Phil. 4. 9. Think of these things, and do them: thinking men are doing men. Psal. 39. 3. While I was thus musing, the fire brake out, and I spake: the busy stirring of Meditation is like the raising of a tempest in the heart, that carries out all the actions of the man by an uncontrollable command. I considered my ways, and turned my feet unto thy Statutes: right Consideration, brings in a right Reformation with it.

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

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

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

Meditation sharpens the sting and strength of corruption, that it pierceth more prevailingly; It draws out the venom, the quintessence of the evil of a corruption, and lets in that upon the heart and conscience of a sinner, which stings and torments him in greatest extremity: makes him see more in his distemper than ever he suspected, makes him feel it far worse than ever he could have imagined it could have been. As it is in the Art of Chemistry and Distillation, by their dexterity and skil in that course; they draw out the very spirits of the Mettal, or Herb, or Liquor, as the Spirits of Wine, the Oil of Gold, &c. and five drops of that will work more strongly than five 〈◊〉 , five spoonfuls of the Body of the Herb, or Water in the gross, because there is nothing but Spirits as it were gathered together in a narrow room, and therefore they are active in the highest degree. If it be Spirits of Poison, it kills suddenly, it's present death, past recovery; if of Cordial or Preservative, they comfort and refresh beyond imagination, 〈◊〉 and strangely. So here; Meditation is this Spiritual Chemistry, or the art of holy Distillation, which draws out the Spirits of the poison and bitterness that is in corruption, Spirituallizeth the plague and venom of the vengeance that attends every transgression; and though it was never so small in the eye of the world yet it stings the heart more than the greatest evil which is committed, if not mused on, nor attended.

Thus David when by consideration he had viewed 〈◊〉 his course, saw the infinite loathsomeness of it, that it sunk his heart; which for the while, when he attended it not, did not stick upon him, nor trouble him. He looks now at the root of sin whence it came, at the extent in the highest strain in spiritual wickedness: Against thee, thee only have I sinned, Psal. 51. 4. I said in my hast, in my sudden foolish apprehension, it was but against a man, my Servant, my Subject, and Vassal, and therefore no such great matter nor grievous evil, if I as a Prince did gratify my own desire; but now I see it was against thee, thee only, the God of Justice, and Mercy, and Fidelity, and Truth. That was the extent of it, how far it went. Again, Deliver me from blood guiltiness, O. God: he now saw upon more serious consideration, it was not a point of Policy, a slight of subtle and secret conveyance that would color over the business, and free him from blame, because he intimated his mind to Joab to act it. But now he saw it was not Joab's treachery, nor the Sword of the Children of Ammon, 2 Sam. 11. but it was he that had taken away the life of Uriah: The dead body of Uriah was dished out to him as his break-fast every morning. Thus for the extent of it. Again, upon consideration he looks to the 〈◊〉 of it; Thou Lord lovest Truth in the inward parts: Now he 〈◊〉 his sending for, his 〈◊〉 , his welcoming of Uriah, his pretence of care to send him to his own house, was nothing but apparent treachery against the Law of God, and light of his Conscience, and knowledge which the Lord had set up in him. The root that bred and fed these bitter fruits, was his 〈◊〉 heart, and body of sin, yet not so mortified, which he brought from his Cradle, which the Lord loathes, as a God of Truth, who loves Truth, who may justly condemn him and reject him for his departing from it, doubling and dissembling in a continual falsifying to Uriah by all his fair speeches, and glozing pretences, he 〈◊〉 to express his respect unto him.

Meditation doth not only pinch the heart with the [ 2] present apprehension of sin committed, but by the daily attendance upon the evil of iniquity now considered, it holds the heart upon the rack under 〈◊〉 and unsupportable pressures; 2 Pet. 2. 8. Lot daily seeing and hearing of the loathsomeness of their hideous and unnameable abominations, vexed his righteous soul: Many saw and heard as much as Lot, and happily more, and yet were never troubled thereby; no more would he have been, but that he tormented his righteous soul by the daily consideration, of these abominations practiced. The word 〈 in non-Latin alphabet 〉 is marvelous pregnant: It signifies, 1. To prove and examine by means of the rack, or by way of torment, to make inquisition touching the Truth. So Lot kept his soul upon the rack of restless vexation, as by the continual hearing, so by the constant consideration of the hellish villainy of the Sodomites; and therefore the Evangelist useth it to signify the boisterousness of a storm when the Sea is raged by the wind to the height of violence and rage: Matth. 14. 24. Meditation raiseth a storm or tempest of distress in the soul. A sudden and present apprehension, a flashy thought of the evil of sin, is like the flourish of a Sword afar off, which a man neither seels nor 〈◊〉 at the utmost; it's but like the glance and fall of a blow, which it may be ripples the skin, whereas deep and through Meditation is as it were doubling of the blow, that steady recoiling of a man's thoughts, is the stabbing of the heart through, and through again, makes the sinner bleed inwardly and abundantly. When the sinner would put by the stroke of the Truth, and shake off the danger of the sin now discovered, and applied, and set on, Meditation follows the blow home, and puts the soul beyond its sense, nay, it is so, it must be so, it will be so: believe it, and expect it, for you shall find it worse than others do express, or you can conceive; for this is the voice and verdict which Meditation gives in. The Prophet Jeremy expresseth the nature of the departure of the people from the Lord, thus: It is an evil and a bitter thing that thou hast departed away from the living God, Jer. 2. 19. And yet Job tells us, and experience and profession of the wicked proclaims it to all the world, That wickedness is sweet in the mouth of the ungodly, he hides it under his tongue; though he spare it and for sake it not, Job, 20. 12, 13. but keep it still within his mouth, as a pleasing morsel to his 〈◊〉 . If you ask the reason why these bitter pills seem so sweet to a base heart? Amongst other Reasons, this is one; It fares with a man's sins as sometimes 〈◊〉 see it in the Physic of the body; bitter pills if they be swallowed of a sudden, there is little sense of the bitter and unpleasant taste of them, or at least it lasts not long: but if they be chewed over and over, they will then appear as they are, and a man will be compelled to confess the extreme bitterness that is therein. So it is with wickedness to a carnal heart: Your pride, and stubbornness, perverseness, and rebellion, and carelessness, and laziness, and your noisesome uncleanness, they are a pleasant morsel to your profane and 〈◊〉 hearts, you rol them under your tongues, and take delight in them; it's because you swallow them down without any chewing, any serious consideration; you swallow down your pride, and way 〈◊〉 , and disobedience; whereas did you but chew these things, and weigh them in a right consideration, you would then feel that which one day you shall find, there is bitterness in the end.

Meditation is that which increaseth the weight of [ 3] the evil of sin, presseth it down upon the Conscience, and burdens the heart with it until it break under it. It gleans up, and rakes together althe particulars, adds daily to the load, and lays on until the Axletree split asunder, and the heart fails and dies away under the apprehension of the dreadfulness of the evil. This some, and those very judicious, make the meaning of that inference and dependence, Job, 14. 16, 17. Thou sealest up my transgression in a bag, and sewest up my iniquity together, and surely the mountain falling cometh to naught; i. e. Thou heapest up the hideous remembrance of all my provocations, and surely neither rocks, nor mountains, nor any power was able to bear, and not break under the unsupportable weight thereof. As it is in War, when the numbers are few, and the parties that give the onset, are weak and feeble, it's not hard then either to resist their power, or avoid and escape their pursuits; but when many thousands, it may be some hundreds of thousands join all forces together to give the onset, they usually say they overbear the contrary party, and break their ranks with their very numbers and crowd of the multitudes that overlay them utterly. It's so in this Spiritual contestation with the sinful distempers of our hearts; it may be we spend some few and flashy thoughts about them, and look over them after a heedless manner, when either the Truths of God are dispensed to our conviction, or our sins discovered; they neither touch nor trouble our hearts, we cast off such thoughts, or cast them away, or break through them easily: But Meditation musters up new Armies of Arguments, levies and calls in new forces of all special, particular, aggravating circumstances, whereby the heinousness of the evil is so abundantly brought home with that overbearing evidence to the heart, that it's forced to fall under it.

You say it was your infirmity, you were ignorant and knew it not, it was a temptation that surprised you, you were not aware of it, the matter was not great and therefore you hope there is a place for pardon & pity so that neither others need to be offended, nor you troubled for it. Think it over again, cal meditation to counsel, when you have sent your thoughts afar of, and viewed the compass of thy course with all the considerate circumstances that attend thereupon be it but the casting aside of the command of a superior, in a common and ordinary occasion of thy calling, see to what it will amount when meditation hath cast all into the balance. It will appear the thing was open and easy, that whereof thou hast been often forewarned often commanded to the contrary, when there was no trouble to do it, no profit to neglect it, and therefore there was no pretence or temptation from without to take thee aside and therefore thou didst it wittingly, willingly, ordinarily against knowledge and conscience, against the promises thou hast made to man, confessions thou hast made to God confessed and continued in this evil. The less the thing, the worse thy heart, the greater thy offense that will trample a command under thy feet, for a trifle, thy spirit never affected with this, nor hast made Conscience of it to this day. This argues a heart not that hates sin but hates to be reformed Prov. 13. 13. Its a Hellish heedlesnes of a graceless heart, it shakes the evidence of thy estate, and hope of any comfort, This is the reckoning thou must make, hear and know it for thy good says meditation, for so it is. He that reverenceth a command shall live. But he that despiseth a command shall die for it. This is thy estate and thy misery this is that which broke the heart of Peter exceedingly Mark 14. 72. though the Cock had crowed, and Christ looked upon him yet he stood it out, but when he remembered the words of our Savior and thought thereon, then he wept. When he bethought himself, had cast all things together brought in the 〈◊〉 of account, he went out and wept bitterly, he laid all the heightening circumstances together that he who was not only a Christian but entertained as a servant, called as an Apostle of Christ who was fore-warned of his backsliding, had promised, resolved so strangely against it, that he should not only forsake his master closely, but openly deny and renounce him, yea hellishly blaspheme and curse, and that 〈◊〉 often, and now especially in this time of trouble, in the day of our Savior's distress, when the innocence of his cause, the honor of his person, yea his life was at hazard; that such a servant and Apostle should so basely and blasphemously forswear and renounce his master and Redeemer and that upon so slight an occasion, as the voice of a Damsel, &c. he laid all these together and laid them to his heart, he was not able to hold, he went out and wept bitterly.

Here is matter of Humiliation to every soul in the sight of God, who may sit down in silence & return home [ 1] with shame to our own habitations, and here with sad hearts recall and remember our sins this day, and lift up our guilty hands to heaven for the neglect of so holy a duty which is grown so far out of date and men are grown so far from lending their endeavor to the discharge of this duty, that (as they speak of the Holy spirit in 〈◊〉 case, most may say of this) they make it a question whether ever there was such a thing, such a service in the world some are faulty in a 〈◊〉 , some in a lesser degree, but all in one degree or 〈◊〉 〈◊〉 justly to be condemned as coming exceeding 〈◊〉 〈◊〉 this service, and so fall short of God's 〈◊〉 〈◊〉 us, and his blessing upon us and miss in the 〈◊〉 〈◊〉 of the good we would do and the comfort we 〈◊〉 〈◊〉 , therefore we should go aside and plead the sentence of the defiled leaper, behold I am unclean I am unclean, Levite. 13. 45. every man fayles in this, let every man ingeniously own and acknowledge his sin and thats the best way to make us to be humbled and abased for it, let every man lay his hand upon his heart, take it to himself. Oh this laying aside the duty of meditation its my sin, so say ye husbands and answer ye wives, its our sin also; speak ye parents to your 〈◊〉 this is our sin we have not practiced nor taught it, answer the children and confess, no wonder we did not know it therefore never did it nor never could endeavor after it. And its our shame, each man hath a mind and can spend it unweariably where he sets himself, set but the covetous man about the world, the voluptuous man about his pleasure, each man about his comforts and conveniences and we sit at it, nay no man will suffer his thoughts to be taken off from these, they eat with them, drink with them, walk with them, talk with them. What a loathsome thing is it, others muse how to commit sin and we not how to redress it, they meditate how to contrive their own ruin, and shall not we how to prevent it?

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

First those who were typed out by the unclean beasts [ 1] in the Law, who never chew the cud nor cal over their courses by serious meditation, who studiously endeavor to contrive all ways and means how they may take off their minds from this service; their care for themselves and their counsel also unto others, is to shake off these dumps as they cal them; they look at this mopish kind of Melancholy musing, as a practice deeply prejudicial to their peace and comfort, conceive it as a piece of extreme folly, as though a man should not find trouble enough in the world, but should devise means to torment and vex his own soul; and therefore they avoid the meditation of the danger of 〈◊〉 sins, as their rack and engine of unsufferable vexation, and that upon a double ground; partly, that they might not be crossed in their sensual 〈◊〉 , but that they might have elbow room and go on with ease in their ungodly lusts, whereas the consideration of the danger of our finful 〈◊〉 , damps & dashes men's delights, deads men's endeavors, and hearts, knocks off their wheels that they draw heavily, spoils all the sport as we say, and deprives them of the pleasures they did expect. Therefore it is a rule of 〈◊〉 , Amos. 6. 3. 4. 5. they put far away the evil day, and then 〈◊〉 the seat of violence to draw near, &c. q. 〈◊〉 . the thoughts of that would spoil the other. Partly, it ariseth from hence, the privy guilt of their own Consciences makes their hearts misgive them; The number of their abominations is so great, the nature so heinous, the plagues so direful and dreadful which attend upon them as their due that they are afraid to view, the ugly visage of their sins, or to take a right seantling of the dreadful plagues they must expect, and therefore study to forget both, that they may not be tired with either, as bankerupts are loath to view their account books when they cannot pay their debts, they would not remember what they are not able to satisfy.

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

Let them know their folly. When they would avoid [ 1] their misery they take the only way to increase it. They keep in the fire, and make it flame more; dam the stream and cause it to swell over the banks; while they defer 〈◊〉 accounts they increase the debt and the danger also. You will not see your sins, you shall see them, you will not see them here by the light of the word for your Humiliation, you shall see them by the flames of Hell fire, and there be forced to read over all your wretchedness for your everlasting ruin; you would not have your hearts break for them while there was hope to be cased, you shall burn in the 〈◊〉 pit when you will be beyond hope ever to be recovered. Thou wouldest forget them, and cast them behind thy back: know assuredly thy distempers will meet thee like an armed 〈◊〉 , 〈◊〉 will mind thee of them, These things thou 〈◊〉 done, and set them in order before thee and tear thee in pieces when there will be none to deliver thee, Psal. 50. 21. 22. Then thou wilt curse thyself and thy 〈◊〉 , and wish, oh that I had hearkened, oh 〈◊〉 〈◊〉 had 〈◊〉 .

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

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

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

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

2. The want of this is given as the cause why men are carried head long to the Practice of loathsome evils. 〈◊〉 . 44. 19. No man considereth in his heart. Jer. 8. 6. I 〈◊〉 and heard, but they spak not 〈◊〉 No man says with himself what have I done? the want of this hastens the righteous judgments of the Lord Psal. 28. 5. because they regard not the operation of his hands, therefore he will destroy them and not build them up.

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

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

Secondly. Men complain they have no time, occasions so many, buisines crowds in so with such multitudes our minds, and heads, and hearts, and thoughts are so taken up, one crowds out another, we have no time.

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

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

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

4. I desire no more time to this Duty in the day, than each day thou squandrest and spendest away unprofitably: and let any man observe his own course, and record but his expense, and that needlessly of his time, he will say, thus much I spent vainly here, and thus much there, and why might not that have been spent in meditation for the helping forward of the Work of God in my soul?

The great Complaint is, The unsteadiness of their 〈◊〉 thoughts, which (as they conceive) 〈◊〉 from some kind of natural 〈◊〉 , whereby they are wholly disenabled in their own apprehension, and common experience, to keep their minds to any set employment and exercise in this so serious a work of Meditation, they are so off and on upon every occasion, a 〈◊〉 and wandering frame of Imagination, that cannot dwell upon a thing; nay, though they resolve it sadly, withdraw themselves from all other occasions into their private Closets, and there retire and set themselves on purpose about this business, as being convinced it is so needful, and being persuaded it would be so profitable to them, yet immediately they are taken off, they are gone from their task, when they had begun now to bestow their attention upon the Duty; that look what a shaking palsy is to the head, there is no stilling of it, while a man lives it will follow him; so this shattering and giddiness of our minds, unsettles us when we would be most serious, and doth accompany us in every retired corner, and that upon every turn, as a disease and distemper of our natural apprehension; and it seems there is an impossibility to reform this feebleness, and therefore we hope we may be excused if we cannot perform this service, which is so necessary, and which we also endeavor, but as all men may see, we cannot accomplish.

I Answer,

• 1 Generally.
• 2 Particularly.

Be it, that this shaking Palsy, this Vertigo and giddiness of Spirit, be a disease which hath seized upon the faculty of the Understanding as an haereditary Curse, which comes from the sin of Adam, and is communicated more or less to all his Seed. Thou shouldest labor to look at it as a sickness, and therefore not to maintain a disease, but seek a Remedy how thou mayest be recovered out of it. Thy understanding is full of blindness; and ignorance naturally is one part of the image that was imprinted upon thee by the nature of thy first Parents received; thou wouldest not therefore plead for thy ignorance, and sit down well satisfied with it, but be more studious to amend it, and seek to Heaven, and be studious and painful in the use of all means that thou mayest be healed and cured of it: So do here; take this giddiness of mind, as a fruit of the forbidden tree, as a curse of that carelessness and non-attendance which surprised our first Parents, whereby they slipped aside from under the stream of God's Providence and blessing, and so undid themselves and all their Posterity; only see the evil of it, and seek to be freed and delivered therefrom.

Several things I would suggest here by way of help.

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

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

If the 〈◊〉 and 〈◊〉 of thy imaginations be [ 1] of the first kind, it issues merely out of the frothiness and emptiness of thy understanding, and the wound lies in the vanity of that faculty: As it is with a Boat or Barque that is put to Sea, if neither fraught nor ballast, every wave tosseth it too and again, the least breez of wind that blows, almost overturns it, because it's empty, wants 〈◊〉 , and 〈◊〉 must needs 〈◊〉 〈◊〉 . So here, when the Understanding is not 〈◊〉 〈◊〉 the blessed Truths of God, is 〈◊〉 fraught 〈◊〉 〈◊〉 with the Wisdom, and 〈◊〉 , and Comfort of the Word, by which it should both receive light and ability to stere our Christian Course according to the stability and 〈◊〉 of the Rule, it floats up and down with sroathy and foolish apprehensions.

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

If thy wandering thoughts be of the second kind; such [ 2] as be ranging up and down upon the variety of many Objects, yet in the end they ever border upon the 〈◊〉 thing, It's then certain, the wound lies in the affection firstly. Some affection or other, either of love, fear, sorrow, hatred, is inordinate and violent, and that transports a man's apprehensions and thoughts, to 〈◊〉 after it, and to send post from one coast to another quarter, to lay out themselves in what ever special occasions shall present themselves that 〈◊〉 〈◊〉 satisfaction. As for instance, when the covetous 〈◊〉 〈◊〉 forced and constrained by Comcience to 〈◊〉 〈◊〉 in a serious Meditation about his own estate; 〈◊〉 〈◊〉 sooner retired into his Closer to attend that work, 〈◊〉 forthwith his affections present some earthly object, starts something which concerns the benefit of his outward estate, as one while may be the hazard of a debt, that he is now like to lose, his debtors estate growing low, and he behind hand, and that he pursues as a 〈◊〉 for the while; when he hath run himself out of breath there, and gone as far as 〈◊〉 can, anon 〈◊〉 starts a fresh Hare, a bargain that 〈◊〉 of late 〈◊〉 him, and he conceives there may be a booty in that, that he also follows with much eagerness, lays out his 〈◊〉 to the utmost, how he may contrive 〈◊〉 〈◊〉 it according to his desire: No sooner is he off from 〈◊〉 , but then sends post hast to his Lot, and Harvest, there he is casting 〈◊〉 how to order all to advantage. Here are now roving imaginations that range over hedge and ditch in much variety, but still they aim at the same thing, border all together upon earthly contentments, and how to compass them, they do center there still; therefore it's an Argument undeniable, the unsteadiness of thy thoughts arose from this distempered Affection. The like I may say of the unclean person, whose affections are fastened upon his lusts, he sends his thoughts far and wide how to prevent what he fears, how to bring about what he desires; one while he looks at the 〈◊〉 that some did unto him, that stood in his light, and crossed him in his intended course and match, his mind wholly taken up with the consideration of the greatness of the wrong that hath been done him, busied with diligent search and enquiry how to prevent their proceedings, how to repay them in their own coin, and to deal harshly with them, because they dealt subtly or unkindly with him. Another while he is suiting himself 〈◊〉 all conveniency that either means or friends can make, purchasing such outward comforts, and that with 〈◊〉 pains, and dividing cares, because he knows such outward 〈◊〉 of wealth, and state, and lands, will be very advantageous to accomplish his own ends. Here be variety of thoughts, which fetch a compass far and wide about many particulars; yet they aim all at this, how to satisfy his sensual desires, therefore the wound was there. The 〈◊〉 , because the Channel is narrow, and the wind somewhat scant, he toucheth in many places, tacks about, and fetcheth many points, but still because it's to attain the Haven; therefore each man in reason concludes, that was the cause that invited him to all that variety in his course. It's so in the carriage of the soul; the cause why a man fetcheth such a compass, and tacks about in his own contrivements; now this, now that; one while one way, another while this or that presented and pursued busily; yet in the issue we land all our thoughts, and look at the last how to bring in content to such a lust: It's certain the vanity of that lust occasioned and drew the vanity of thy thoughts after it.

The Cause being thus conceived, the Cure is fair and easy to comprehend; namely, Cure these inordinate and raging lusts, and thence will follow a still and quiet composure of mind; purge the stomach if it be foul, and that will ease the pain of wind in the Head, because that is caused by the fumes that arise from thence. Take off the plummet, or lessen but the weight of it, the minutes though they hurried never so fast before, yet will not move at all, or at least very slowly and quietly. So here, take off the poise of the affections, purge away these noisesome lusts which carry and command the head, and send up dunghill steams which distemper the mind, and disturb it, and those windy imaginations will cease, and those thoughts of the mind like the minutes, either will not move, or move in order and manner as may help and not hinder. Here the great skil and care ought to be to labor the cleansing and sanctification of such affections which are most tainted, and where the vein and fourse of original corruption, either through custom, or constitution, or company, hath vented itself most usually, and so hath taken up the soul, and gained, and so exercised greater power over it. For as in bruised or weak parts, all the humors run thither, so commonly this corruption is the link and drain of the soul, all distempered thoughts, and other inferior lusts, empty themselves, and become Servants unto this. If once the affections had gained such a taste and relish of the sweetness that is in Christ, and his Truth, that all these baggage and inferior things here below seemed sapless, and that the heart were endeared to him & his Truth, and carried strongly 〈◊〉 both this would carry the thoughts vehemently, & keep them so strongly to both, that they would be so far from wandering away from Christ, that they would not be taken from bestowing the strength of their intentions about him, Psal. 119 97. Oh how I love thy Law, it is my Meditation 〈◊〉 the day; verse 93. I will never forget thy Precepts, for thereby thou hast quickened me; ver. 23. Princes sat and spake against me, but thy servant did meditate in thy Statutes. In reason he would have conceived it 〈◊〉 〈◊〉 time for him to bethink himself how to prevent their fury, & it would cost him sad thoughts of heart how to provide for his 〈◊〉 and safety; no truly, Thy servant did meditate in thy law.

Possess thy heart with an 〈◊〉 consideration, and a [ 2] holy dread of the glorious presence of the Almigbty, who sees and pondereth all thy paths, and therefore will take an account, and that strictly, of all the outstrainings of thy thoughts when thou comest to give attendance upon him, and to draw near into his presence, in some peculiar and 〈◊〉 Service: There is a kind of heedless wantonness which like a Canker breeds in our Atheistical dispositions, whereby we see not the Rule that should guide us, we lay aside also the consideration of that power that doth rule us, and will bring us to judgment, and so missing the guide that should show us the path, and the power that should awe us, and constrain us to keep the rode, a man's mind powrs out itself to every vanity that next offers itself unto its view. Whereas were we aware of his presence, and awed with it, it would cause us to eye him, and attend him in his way and work, wherein he commands us to walk with him. As it is with trewantly Scholars who are sporting and gaming out of their place, and from any serious attendance upon their books, when nothing will still them, and force them to their studies, as soon as ever there is but the least inkling of the Master, or any eye they can cast upon his approach, they are all as still as may be, repair 〈◊〉 to their place, fall close, and set their minds to their work; O Master, Master, our Master is yonder; there follows stillness and attendance presently. Our trewantly and wanton minds are of this temper, we are apt to straggle out of our places, or from giving attendance 〈◊〉 those special Services which the Lord calls for at our hands, and to lay out themselves upon things that are not pertinent, and further than we are awed with the apprehension of God's sight and presence, who calls for the daily attendance of our thoughts when we draw near unto him, doth see and observe our carelessness, and will proceed in Judgment, and 〈◊〉 punishment upon us for it, it's scant 〈◊〉 to hold the bent of our thoughts awfully to the business we have in hand. It was the Curse which attended Jonah when he departed away from the 〈◊〉 of the Lord, and from following his Command, he followed lying vamues, Jonah, 2. 8. And it's 〈◊〉 peculiar plague which is appointed in the way of Providence, and the Lord's righteous proceedings to. befall all who bestow not their hearts upon him, Eph. 4. 21. They walk in 〈◊〉 〈◊〉 of their minds; and the reason is 〈◊〉 , they are strangers from the life of God. When our thoughts start aside from under the Government of God's Wisdom, the Rule of Truth and stability, they wander up and down in the ways of error and vanity, and find no end or measure, follow vanity, and become vain, nor can they attain any stability before they return thither. As your vagabond beggars, and vagrant persons in the Country from whence we came, there is no possibility to fasten them to any employment, or settle them in any place before they come under the eye of Authority, and power of the Magistrate. So fares it with our vagabond and vagrant thoughts; further than they are under the eye of God, and awed with his presence, it's not possible to stop them from the pursuit of vanity, or confine them to settled consideration of that which 〈◊〉 our duty and comfort. The Rule is one, like it 〈◊〉 accompanied with stability and rest; if once we go astray from that, there is neither end nor quiet in error, but restlessness and emptiness. The Sea, while it keeps the Channel, the course is known, and the Mariners can tell how to advantage their 〈◊〉 ; but if once it exceeds the banks, no man can tell whither it will go, or where it will stay. Our imaginations are like the vast Sea, while we eye the Rule, and are ordered by the Authority of it, we know our compass; but once go off, and we know not whither we shall go, or where we shall stay.

Be watchfully careful to observe the first wanderings [ 3] and out-strayings of thy thoughts, how they first go off from the attendance to the work in hand, and look off from the matter, thou settest thyself to meditate in 〈◊〉 immediately recall them back, bring them to their task again, and set them about their intended 〈◊〉 . If 〈◊〉 they fly out and follow fresh occasions that 〈◊〉 or a man's corruptions shall suggest take them at the first 〈1 page duplicate〉 〈1 page duplicate〉 turn and often again settle them upon the service, until at last by constant custom our mind and thoughts will buckle handsomely to their business, after they be kept in by a daily care; I have heard Hunts-men say when they have young dogs, raw and that hath not been entered nor accquainted with their sport, if a fresh 〈◊〉 come in view, or some other unexpected prey cross them in their way, they forsake the old sent and follow that which is in their eye, but their manner is to 〈◊〉 at them off, and cal them away from that, and then to bring them to the place where they left their former pursuit, and there set them to find the sent afresh, until at last being often checked and constantly trained up they will take and attend the first game, so here, with our wandering minds which are not trained up to this work of meditation, if they begin to fly off and follow a new occasion, suffer not thy thoughts to range, but bring your mind back again, and set it upon the former service, and then by thy constant care and God's blessing thy mind will fall in sweetly and go away with the work, or as men use to do with some kind of wand that is warped & bent somewhat much one way, they bend it a little, at the first & there hold it. Bend it & hold it, at last it comes fully to the fashion they desire it. So here often bend and hold thy mind bent to the work in hand, Heb. 2. 1. let us give earnest heed to the things we have heard; our roving thoughts are like riven vessels, if the parts be not glued and the breaches brought together again by strong hand, they will leak out, so here &c.

The fourth Hindrance which is here pretended is their unskillfulness and unhandiness to this service, which many even Consciencious Christians in the bitterness of their souls complain off, as that which wholly 〈◊〉 and discourageth them to the work. They say, that 〈◊〉 of the truth, and the dictates of their own Conscience doth give in full evidence and undeniable, that they should attend the duty, & in obedience to God's Command they set about the work, but at the very entrance they are at an utter loss, at a period in their own thoughts, at a stand within themselves, and cannot stir a 〈◊〉 forward. They want materials one while upon which they should spend their thoughts, another while they want skil, after what manner to exercise their apprehensions about it that they might do good on it, In a word their weakness they find to be so great and the service to be so strange and hard to them, that they cannot but conceive it to be impossible to them, ever to attain the skil, and to what purpose is it to endeavor it if they cannot attain it?

I answer what need any further argument than thine own words, to constrain thee to the duty now discovered? the more unskillful thou art, the more need thou hast to learn; the greater the weight and worth of the duty, the greater diligence in reason thou shouldest use in 〈◊〉 attendance thereunto. There is neither weakness nor want of power, nor skil in God to do thee good, what ever weakness, or want thou findest in thyself, and if thou need much, as he hath much in his hand so he will give abundantly to satisfy thy desire and to fit thee for the performance; others have attained it, why mayest not thou receive it? he hath bestowed it upon others why mayest not thou expect it? Wisdom gives subtlety to the simple, and sharpness to the Ideot. Prov. 1. 4. thy dullness and heaviness should increase thy diligence and and endeavor and not discourage thee when the tool is dull men 〈◊〉 to more strength, Eccles. 10. 10. everything must have a beginning, while we are endeavoring, God is blessing, if we never set about a work we shall never compass it, thou wilt not expect the child should know a trade before he learn it, and art well content the child see seven years over his head, before thou lookest to see him attain any perfection; And in the greatest works and where we have left ability, why should we think to attayn any dexterity without long endeavor; and this adds to our encouragement, its the season and time wherein the Lord hath promised much of his spirit and presence, and therefore we may look for it, The weak shall be as David Zach. 12. 8. David we know was eminent and marvelous 〈◊〉 in this service, thou 〈◊〉 weak and foolish and feeble, be it so yet thou hast a promise, thou mayest be as David; who made David so skillful? why the same God lives still, who is all-sufficient and therefore can, who hath promised and therefore will help thee also.

A word of caution. Hence loose company is a deadly enemy and hindrance to the conversion of a sinner. that which doth exceedingly prejudice the work of Meditation, and so of brokenness of heart, that hinders the work of Conversion for that is the way thereunto. But there is no greater hindrance to be found on Earth to holy Meditation than frothy Company and Companions, while a man is in the crowd amongst such wretches there is no possibility in reason that one should search his own heart and examine his own way, take any account by serious consideration what his course hath been or what his condition is, there is little hope of any possibility that ever the word should settle upon the soul or stay with the sinner in the evidence or prevailing power of it, or that the mind or heart of a poor creature should settle upon that, suck out the sap and virtue of it and continue under the stroke and authority of it while he continues with such varlets, which like the greedy fowl of the air, pick out the seed of the word out of the minds of such with whom they do converse, and stop the passage as it were with their prejudices they cast against man and message, that they may never attend it, or if yet they talk with it as a passenger, yet never entertain it as an in-dweller to continue with them. And therefore they act the part not of God's Ministers or such as would be helpers to the spiritual good of others, but the part of Satan's factors, when God is pleased to parly with a sinner, and to speak terror to his Conscience out of the word that they may be troubled and tumbled and so find rest at the day of Christ. These Quack-salvers send the distressed sinner to sports, pastimes and recreations, and merry Company, that they take up their thoughts and take off their minds from attending to their sins or the truth, that is, take off the Slave that should cure them, spil the Physic that should heal their maladies; thus they ease their terrors for the while that they may increase their torment forever; accursed comforters, or rather they take up the Devils name and Office Apollyon destroyers of the souls of men; therefore holy Peter gave that advise to these hearers; Save yourselves from this crooked generation, q. d. your safety and their society cannot stand together, you must not continue with them, if you would have the power and comfort of the word continue with you; and therefore experience evidenceth God so disposeth ever in the dispensation of the work of his Grace either the sinner that is wounded will shake off his wicked company, or else the counsel of the word and the work of God's spirit. Hence that of the Apostle Eph. 5. 14. Stand up from the dead and Christ shall give thee light. and 2 Cor. 6. 17. Come out from among them and be ye separate, and then I will receive you, and walk among you, God will not walk with you if you will walk with the world, there is no coming into communion with Christ, unless we come out there. Christ tells his disciples John. 15. 19. I have chosen you out of the world.

Exhortation. We here see the way that the Lord hath chalked out before us the means which in mercy and in way of his providence he hath provided & appointed to break our hearts, to bring us to his son and so to life. We are therefore to be exhorted to attend and follow the counsel of the Lord that we may expect and so receive his blessing; even with Consciencious diligence and studious endeavor to press on to the performance of this service. some hapily never knew it, looked not at it as a labor or task that did 〈◊〉 to them, let such now own it, and set about it with all 〈◊〉 might, others it may be have been convinced of the duty, and have been forward in the practice of it in former times, and forced to it in the 〈◊〉 of their distrels, but now are fallen back and grown wearish in their way, those are to be persuaded to proceed on with more cheerfulness and speed, he that never knew the work let him now learn it. He that hath set about it in former times let him be forever quickened and encouraged in it. Join all your counsels and resolutions you that are children and servants in the same family, members in the same assemblies, neighbors in the same place and plantation, and 〈◊〉 upon each other to this holy course; Lam. 3. 40. Let us search and try our ways and turn again unto the Lord. say so one to another, you that are privy to the wretchedness of your own hearts and lives, we complain and that justly of a giddy slightness of spirit, we meet with many stroks of the word, stirrings and recoylings of spirit, our hearts misgive us, many checks of Conscience, and motives (we think) of the holy Ghost cast into our minds but nothing stays with us, sticks upon us, they pass away insensibly, and leave no impression, no power behind them we wash away all: we cannot but see and wonder at the unreasonable hardness of our heart, and condemn ourselves, who have had so many blows from God's hand and they break not, so many dreadful threatenings we hear out of the word daily able to shak the heart of a Devil, we stir not, we are not affected therewith; our corruptions are heinous for their nature, many for their number, accompanied with direful plagues from the Lord, are daily before our eyes, have driven many to untimely deaths and so to Hel. We cannot but acknowledge all this and yet we be not touched with any saving remorse for them we have had all helps, and the Lord hath tried all conclusions upon us, and yet all in vain. Who knows but we have been negligent this ordinance, and therefore God hath cursed all others, we have not used this means as well as others, and therefore we have got benefit by none, who knows but the want of this hath hindered the success of all other that we have had and used in our times and places, Oh then recover our former carelessness, send our thoughts a far off and survey our former conversations, let us search and consider our own ways who knows but the Lord may turn our hearts to him? Let us question our own souls and say to ourselves what have we done? that it may be beyond question that God hath humbled, pardoned and accepted of us. What is the reason that one sinks under the sin that another never feels? It is with our sins as with our burdens he that sees a weight and it may be lifts at it, but if he never lay it upon his shoulder, or if it be laid, he never keeps it there but casts it off immediately, he will never be touched or troubled with it, which another dies under as not able to endure, so it is here our sins and iniquities are a burden too heavy for any man to bear and not to break under them and they who are forced to feel the Least of them are compelled to confess as much; as the Devils and damned in Hel, the wicked in horror of Conscience my punishment is greater than can be endured. Others whom God abates of the execution of his displeasure for the present, these men look at them, and may lift at them a little by some sudden flashy and flitting apprehension, as they hear or read &c. But by Meditation to bind this burden upon their Consciences, that the heart cannot get from under it, they are not able to abide the weight of them, therefore will not abide the thought of them; they 〈◊〉 off, and cast away the burden, and so they never feel it, before the infinite Justice of the Lord seizeth upon their souls by everlasting discouragement. Better we set them in order before our eye & trouble our hearts with them than that the Lord should set them in order before us at the day of Judgment, and tear us in pieces when there shall be none to deliver us.

To help in this so hard a business, let me speak something.

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

To provoke your hearts thereunto take these considerations. [ 1]

Let every man take it to himself as his own task, [ 1] charge it upon his own soul, as a service which by unavoidable necessity, lies upon him which he may not neglect. This will awaken the soul to the work, say, it's my debt and I must pay it. It's my duty appertaining to me, and required at my hand, and I must discharge it: as I will answer it at my peril at the day off accounts. Our lazy hearts if they can find any dispensation or exception they will slip the collar and put off the performance, cal therefore upon thyself as sometimes they upon Ezra, Arise thou sluggish and slothful soul, the matter belongs unto thee, to me? you will say, thats a likely matter indeed, I am a silly maid, an ignorant youth, or an aged and decrepit creature, my memory and 〈◊〉 worn out, I pray you have me excused, my place my ability suits not, my times and leisure in the multitude of 〈◊〉 many occasions permit not, such and such who have abilities can, such who have leisure & opportunity may, such who have dexterity & skil in such performances, should indeed both own the duty & perform it but alas my place and abilities suit not, my time and leisure in the multitude of so many occasions permit not, therefore it cannot belong to me, yes to young ones and ignorant ones, it appertains to you, doth it not appertain to you to be Humbled, and to turn your feet to the testimonies of the Almighty? doth it not appertain to you to be blessed and to have your ways made prosperous in which you walk? If you would come to God's end you must attend God's way, If you would attain a blessing and success from God, you must use the means appointed by him for good go your ways you poor creatures, commune with your own hearts, and set down this for an everlasting conclusion, Come, we can tell how to muse and plot about the pleasures of a sinful course, how we may commit them: Oh it appertains to us to meditate of the danger of our wicked ways, how we may resorm them, and avoid it; we can tell how to muse upon the wayward perversneis of our own Spirits, that we may break the righteous Laws of God; let us consider the evil of our ways that we may turn our feet unto his Testimonies.

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

Consider what need thou hast of this holy Ordinance, [ 3] that will compel thee to prize it, and to use it also; it's that which will yield some supply in most of all thy Spiritual wants, lend a hand 〈◊〉 support in most of thy feeblenesses, which may befall, and would hinder thee in a Christian way, thy memory is weak; thou dost attend the holy Word of God, and many times close with the 〈◊〉 and precious comforts, but alas they are gone and slip away: Meditation will strengthen thy feeble memory, and though these blessed Truths would depart, yet it will stay them and retain them with thee. Jos. 1. 8. The words of this book shall not depart away from thee; how 〈◊〉 we prevent that? Thou shalt meditate therein day and night. Thy apprehensions are shallow, and thou narrow in thy conceiving; Meditation will ripen and enlarge thy judgment, so that thou shalt exceed the most udicious and learned, Psal. 119. 99. I have more understanding than all my teachers; how came that about? For thy Testimonies are my Meditation. Thou art simple and imprudent in thy way, not able to discover or prevent the over reachings of such as be wily and cunning in their contrivements; Meditation will sharpen thy apprehensions, and make thee able to discern the secret conveyances and slights of the falshearted, and to prevent the danger of them; Psal. 119. 98. I became wiser than mine Enemies, because thy Commandments were ever with me, and that was by Meditation: Thy Spirit is sluggish and wearish, thou wantest life and metal in the discharge of thy duty, prayest without sense, and confessest without sorrow, begs mercy, and dost not affect it; Meditation will quicken thee in Conference, make thee apt and ready to all undertakings, store thee with matter, fraught thy apprehensions and tongue, warm thy affections, and make thee go with readiness to the work; Meditation adds as it were, wind to a man's Sails, and wings to a man's endeavor, While I was musing, my heart burned, then spake I with my tongue, Psal. 39. 2, 3. If then thy memory be weak, and thou needest that that would strengthen it; thy apprehension narrow and dull, thou needest that that would enlarge it; thy spirit dull and sluggish, and thou needest that that may add quickening virtue thereunto, a full stream that may turn the wheel; behold Meditation is the Medicine, it hath a Probatum est upon it, approved of all the Saints, and the Cure left upon Record. Thy needs are great and manifold; so do thou prize this means, and use it for thy good.

Consider the Sovereign Virtue of this Spiritual Service, [ 4] and special Ordinance of God, as that which sucks out the sap and sweet of all other Dispensations of God, and means of Grace, wherein he discovers himself to us, so that though they be good in themselves, yet the good of them is not received but by meditation: As it is in the body naturally, be it that thy meat is choice that is provided, the dressing neat and wholesome, the appetite strong and sharp, and that a man feeds liberally and heartily of such dainties set before him, though these provisions be never so savory and Cordial, and able to refresh and strengthen, yet all labor is lost, and meat lost also, if his digestion be naught, Nature is loaded and 〈◊〉 , but never nourished thereby. So it is in the soul, be the means of Grace never so powerful and precious, sappy and Spiritual, Opportunities great to enjoy them, liberties and desires ready to attend them, to hear, and read, and confer, receive the Seals, &c. These are excellent, and of special use in themselves, but unless by Meditation we digest this food, the head and heart may be loaded, but little spiritual knowledge or power with a spiritual blessing will be reaped therefrom. Josh. 1. 8. Thou shalt meditate therein day and night; then shalt thou make thy way prosperous; then shalt thou have good success: wouldest thou have the Word that is preached, and the administration of the Seals savory and seasonable, admonitions prosperous, when they are dispensed to thy soul? to what purpose else have we them, and enjoy them? if not prospered, they are certainly accursed; that is the scope of all Ordinances, the end and good of all Church Liberties and Privileges: Would'st thou be sure when thou goest to the Congregation, thou shalt have good success in hearing, thou shalt be quickened, good success in receiving, thou shalt be strengthened in assurance of eternal life? When thou fallest to Meditating, then, then I say, expect the Lord will make all prosperous and successful to thy soul; and before that time the Lord doth not promise thee either blessing or success, nor canst thou expect it, nor art thou like to receive any. Our Profession in the Church, is like the Trade we drive in Christianity, and Meditation it is that brings in all the profit and gain, wherein the life and comfort of all Performances and Ordinances do consist. And that wherein the upshot of all our desires are brought in. The reproof was sharp and seasonable, met with thy corruption, and touched thy heart in a special manner, and thou sayest, I pray God we may profit by it. The Examination and Trial, was narrow and straight, came indeed to the quick, drave me to stagger and stand; our Liberties and Privileges are precious we enjoy in New-England, I pray God we may profit by them; so say I, I pray God thou mayest. But if thy heart be with thy prayer, I would only advise thee the way to obtain what thou desirest. That of Paul to Timothy, 1. Tim. 4. 15, 16. Meditate upon these things, and be in them, and thou shalt profit, and thy profiting will appear to all. The wicked will be forced to see it, and wonder at it; the Saints will see it, and rejoice in it; it will appear to thine own heart, and thou mayest be comforted in it.

These be Motives to provoke thee, and compel thee to pay thy debt honestly: Thou art marvelous behind hand; thine own ease should draw thee now to pursue it; thou hast most need, and necessity should force thee to attend it; the blessing goes along with it, and that should 〈◊〉 thee to be glad to continue in it.

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

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

• 1. Following the enquiry of the Nature of corruption.
  • The Rule to Authorize to the Work.
  • Manner how to proceed in the Work,
    • Survey the particulars severally.
    • Sum them up jointly, see the value of them.
• 2. Fastening of it upon the Soul.

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

We must go out to this Work of Meditation in the virtue of an Ordinance, and so of Commission from God: We must attend a Word that must guide us in it, and look to Christ and 〈◊〉 Pro nise, and set our Grace awork, that by the power of his might, and the help of his Grace, we may both be enabled and preserved in the service; for such is the ticklishness of our corrupt hearts, and the infecting and tainting Nature of sin, that it's hard to meddle with it, but some pollution will cleave unto us by it. And it is that which the Saints, and those most sincere, have found by experience, and in much bitterness have complained of, that 〈◊〉 they have set themselves about this work by Meditation of their sin, their hearts have suddenly been carried aside with it, and tainted with a kind of delight in it, when they intended to loath and abhor themselves in the Consideration thereof. Thus by the abuse of this Duty, we come to be molded and melted into the temper of sin by Meditation, when we intended to be burdened with it. The error and mistake is here; We do not bring the Authority of the Word, and Power of Christ, and help of his Grace against sin, which would both discover and subdue it: But we bring the Temptation, and occasion, and our corrupt hearts together, they solder and suit one with another, like tinder to the spark, it increaseth the fire, not quencheth it, provokes a corruption, not kills it. This is to make a brabble with a man's lust, when out of our own strength we enter into a contestation with our distemper; we act under the Covenant of Works, by an irritating power we add to the strength and dominion of sin. Whereas did we go against it in the Covenant of Grace, we should destroy the dominion of it, Rom. 6. 14. Sin shall not have dominion over you, because you are not under the Law, but under Grace. Thus if a man have Grace. But if it be in the way of seeking and receiving Grace, then attend the Word, and in the Authority and Commission from thence received, be carried on: Go against thy Corruption in the virtue and power of the Word, not in any power of thine own: As Constables, though mean, yet they use the Kings Name.

For the Manner of our Proceeding, to make a [ 2] full Enquiry into the several Passages of a sinful Distemper, the Directions are Three:

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

When thou hast known the womb of wickedness, [ 2] where the active power of a corruption lay, and whence it came, Look secondly to the 〈◊〉 and breeding of sin, how the frame and constitution of a corruption comes to be fashioned inwardly, before it be brought forth into practice, James, 1. 15. Lust when it hath conceived, bringeth forth sin: Somtimes a man conceives and travels of a monstrous Birth, of an abominable and hideous villainy, and yet no man can so judge it before it appear in the full birth, and so the complete constitution thereof. This conception of a lust appears in the concurrence and combination of a corrupt heart, and carnal reason. 1. The affections pursue eagerly the evil, and the will resolves peremptorily, this lust I must satisfy, this 〈◊〉 way I will walk in. 2. Carnal reasonings are like the formative force, or like the Spirit in the seed; it casts about by all cunning contrivements, subtle devices, to compass and bring it about, and to cover and color it over with the fairest pretence they may: But when the parts and proportions of a perverse carriage, the framing of our loathsome lusts come to view, they then appear direful and dreadful. That David should send for Uriah, entertain him kindly, tender him and his comfort, so as to send him to enjoy his own comfort at his own house, that he should advance him to that respect, and put that honor and trust upon him, as to put him into the Fore-front of the Battle, who can blame anything? But to do all this to cover his Adultery, and at last to suck the blood of the innocent that he may enjoy his lust, here is a hellish brood, a monstrous birth: So it was with Absalom's fair language, &c. To this place appertain all those rebellious oppositions which make head against all Rule and Reason; when the light of knowledge would gainsay, motions of the Spirit persuade and forewarn, do it not; checks of Conscience control; yet against knowledge and conscience, and the motions of the Spirit, they break through, and pursue their lusts; the light of knowledge carnal reason darkens, the motions of the Spirit they quench, the checks of conscience they 〈◊〉 . So it is in the perverse carriage of rebellious Servants, &c.

Follow sin by the fruits of it, as by the bloody footsteps, [ 3] and see what havoc it makes in every place, where ever it comes: go to the prisons, and see 〈◊〉 many Malefactors in Irons, so many Witches in the Dungeon; these are the fruits of 〈◊〉 ; look aside, and there you shall see one drawn out of the pit where he was drowned; cast your eye but hard by, and behold another lying weltering in his blood, the knife in his Throat, and his hand at the knife, and his own hands become his Executioner; thence go to the place of Execution, and there you shall hear many prodigal and rebellious children and servants upon the Ladder, leaving the last remembrance of their untimely death, which their distempers have brought about. I was born in a good place where the Gospel was preached with plainness and power, lived under Godly Masters, 〈◊〉 Religious Parents; a holy and tender-hearted Mother I had, many prayers she made tears she wept for me, and those have met me often in the dark in my dissolute courses, but I never had a heart to hear and receive. All you stubborn and rebellious, hear and fear, and learn by my harms; hasten from thence into the Wilderness, and see Corah, 〈◊〉 , and Abiram going down quick to Hell, and all the people flying and crying lest we perish also; Lo, this rebellion hath brought. Turn aside but to the red Sea, and behold all the Egyptians dead upon the shore; and ask who 〈◊〉 them and the story will tell you a 〈◊〉 〈◊〉 was the cause of that direful confusion: From clience send your thoughts to the Cross where our Savior was 〈◊〉 , he who bears up Heaven and Earth with his Power, and behold those bitter and brinish 〈◊〉 , 〈◊〉 hideous cries, My God, my God, why 〈◊〉 thou 〈◊〉 〈◊〉 ? And make but a peep-hole into Hel, 〈◊〉 〈◊〉 your ear and listen to those 〈◊〉 of the Devils and damned, cursing the day that ever they were born, the 〈◊〉 that ever they enjoyed, the mercies that 〈◊〉 〈◊〉 did 〈◊〉 , the worm there 〈◊〉 , and 〈◊〉 〈◊〉 the 〈◊〉 there burning and 〈◊〉 goes out, and 〈◊〉 this 〈◊〉 〈◊〉 done, and it will do so to all that 〈◊〉 it, 〈◊〉 〈◊〉 〈◊〉 it. Say thou therefore, and why not I amongst the Witches upon the place of Execution, with Malefactors? why not I in Hel with the Devils? Since my sins are as theirs, my plagues might have been, and in the issue will be as theirs, unless I repent.

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

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

The daily and ordinary commission of any one sin, [ 2] delivers up the sinner to become a prey to the power of all corruptions even the most detestable; sin lays wast the soul that it becomes a through-fair, and lies open to the most hellish provocations or distempers that can be presented before it and nothing comes amiss, thats the inference when the heathen had no delight to have God in their knowledge, had notliking to such and such righteous and good ways of God, he delivered them up to a reprobate sense, Rom. 1. 28. they had no delight to be ruled by the truth, and the wisdom and holiness thereof, no delight 〈◊〉 know or relish any good; God takes them at their word, and leaves them in the hands of their sins, they should have minds that should never know the truth, hearts that should never approve of it. See presently when the soul is thus laid wast what a drove and inroad of hideous abominations come in, and take possession, and make a prey and spoil of the poor wretched creature as they will, then ver. 29. 30. they are full of all Unrighteousness, Covetousness, Fornication, Envy, proud Boasters, beady, high minded, 〈◊〉 breakers, False, Unfaithful, Disobedient, Unnatural, nothing is a miss what ever the heart of Belzebub, or the bottom of Hel can harbor, It's the ground of the cohaerence of that place also Eph. 4. 19. Who being past feeling, they have given up themselves to work all uncleanness with greediness; the poor creature is at the 〈◊〉 and beck of any base abomination; no temptation presseth in, but prevayles, no allurement is presented but it surpriseth and taketh aside, no corruption 〈◊〉 but it carries and acts him without gainsaying; the Devil and his distempers take him alive and take him at their pleasures, lead him as they 〈◊〉 and he knows not where he is before he be in the bottomless pit; This is the quintessence of vengeance an unseen evil; 〈◊〉 in truth unconceavable, the terrors of death and the torments 〈◊〉 hell are nothing in comparison of this. When the glorious and blessed God through the just desert of sin leaves the creature, at the lust of Satan and his diftemper, Loe he is in your 〈◊〉 do what you will with him, I will have nothing to do with him more this is the sentence passed upon the backslider Prov. 14. 14. the backslider in heart shall be 〈◊〉 with his own ways, he shall have his belly 〈◊〉 . Thus as the saints are sealed up in the day of Redemption the wicked are 〈◊〉 〈◊〉 up under the soverainty of their sins 〈◊〉 the day of destruction, thou 〈◊〉 have thy pride and stubbornness & 〈◊〉 , be thou forever proud and forever 〈◊〉 , and forever 〈◊〉 -hearted, continue so and perish 〈◊〉 . There is no judgment like to this and this is the 〈◊〉 of sin, and that which the Lord reserves as the choicest of all his plagues the last and worst 1 Prov. 26. 28. 31. Ye shall call, but I will not hear; ye shall seek me, and shall not 〈◊〉 me, one would think this is heavy and harder measure could hardly be found, yes the Lord hath worse because ye despised my counsel and set at naught all my reproof, 〈◊〉 they shall eat the fruit of their own ways and be full of their own devices, they who srame and devise devises to contrive Contentments to their own carnal and corrupt 〈◊〉 carry a forge of falsehood and 〈◊〉 about them, to succeed in these one would have thought is the 〈◊〉 content such a person could take; true it is so, and that is the greatest and most dreadful plague that could befall them. When the Lord Christ takes away 〈◊〉 of himself and his spirit from the 〈◊〉 and leaves him wholly to himself and the power of Satan, & his own 〈◊〉 〈◊〉 distempers, nothing of God's wisdom 〈◊〉 their own folly shall mislead them, nothing of God's 〈◊〉 but the perverse rebellion of their own hearts shall rule them and so destroy them. this is to be in hell before he come there, and so be a Devil before he come among them.

They come to be helpless in regard of all means, that [ 3] the Lord hath provided, or the mercies that the Lord hath offered unto them, and doth yet strive with them in, Its sin that stops the intercourse between God and the soul, his ordinances and our Consciences, takes and 〈◊〉 the passage, that the power of the means never work upon us, the sweetness of his mercies never affect us, the virtue of his ordinances find no place, leave no impression upon the soul; This is the fruit which the prophet lays forth of the rebellions and 〈◊〉 of the Jews, which made them ripe for everlasting ruin, Isa. 6. 9. 10. Make the heart of this people 〈◊〉 , and their ears heavy, and by that time they are sure enough forever seeing the face of God, or receiving 〈◊〉 by any means; seeing they may see and not perceive, hearing they may hear and 〈◊〉 understand, least they be converted. They are far enough from conversion and so from salvation, Its that also which is of necessity implied in the former expression; they shall be filled with their own devises, so there is no entrance, no acceptance of any direction from the will and word of God. As it is in vessels that are brim full of liquor ready to run over, there is no room for a spoonful of the most precious liquor to be put into them. So through the just desert of their sin they are so fully possessed with the power of their corruptions which have had commission to rule them, that as our savior said John 8. 37. There is no place for the word. Their minds so full of pride of their own carnal reason, that therē is no room for instruction to direct or inform them, their hearts so full of stifness and perveriness, that there is no place for reproof that may prevail with them and reform them, the spirit so full of falseness and ready to take hold upon 〈◊〉 , that there is no place for the 〈◊〉 of the truth to frame them to the 〈◊〉 and singleness of carriage as suits with God's mind; so that all means of grace and ordinances take their leave of the sinner, work no more upon that heart that hath 〈◊〉 long and so often opposed the work thereof 〈◊〉 . 51. 9. We would have healed Babylon, 〈◊〉 she would not be healed, leave her then leave instructions, and leave exhorting &c. so it is with the ordinances the Lord passeth by and will not so much as speak a word to a rebellious heart, the threatenings that troubled before, now stir not; the instructions that convinced before now awe not at all; the reproofs and exhortations that awakened and affected the heart, now slide away like water upon a rock, and there is no print or the least appearance of any impression left behind; the ruin of men's comforts, lives and liberties which sin hath brought are open, but oh the woeful desolation of souls could it be seen of all, as it is felt of some whose heart God toucheth it would make sin exceeding sinful and unsupportably evil, as they in the Prophet complained bitterly, Why are our hearts hardened from thy fear? Isa. 63. 17.

Besides this bitter fruit which the sinner is forced to [ 4] taste of sin in his own particular, view we the extent of that evil which sin doth unto others; and that partly which is common to every corruption of what ever kind or degree, it is of great or small, open or secret, whether more loathsome and not 〈◊〉 to the eyes of men, or that which is esteemed less in the account of the world, that which is an ingredient into the nature and constitution and making up of every corruption that it makes a breach upon the righteous law of God i. e. not only shaks of the rule and sovereignty of the law, but prefers in truth the supremacy of our lusts, before the authority of the Lord himself which ho hath and ought to exercise over our souls. For the sinner in the practice of any sin proclaims this unto the world, its not the royalty of the righteous law of God but mine own distemper shall rule me: not his will but mine own wayward corruption shall 〈◊〉 the balance; Its not the wisdom of the word but my folly, and the vanity of my ignorant mind shall lead me in what I do; Its not the goodness of the Law of God's holiness but the pleasing corruptions of mine own carnal heart shall content me; in a word, each man professeth God shall not be his God but he sets up his lust in his room and doth homage thereunto; than which what greater indignity can be done to the Almighty? Al men look at it as a most hellith expression of the Jews, 〈◊〉 him but Barabbas. Barabbas was a murderer vile and base, yet a man, and therefore something of God in him, but more hideous is the hateful blasphemy which the practice of every sinner proclaymes not God but sin; he advanceth sin in his choice which is nothing but baseness itself, above the infinite holiness of the only blessed God, so their profession was, they said to the Almighty depart away from us we desire not the knowledge of thy ways, thou sayest in thy heart as much, when in the secret resolution of thy soul thou baddest humility depart the pride of thine own heart should carry thee; to meekness depart, so to the God of Grace and holiness depart, the knotty stoutness of thine own spirit was the Liege Lord thou yieldest homage and obedience unto. Out of men's Atheism and ignorance this is not thought on, and therefore men think their sins little, nor are they apprehensive of that infinite wrōng that they do to the holy and infinite Majesty of the blessed God.

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

Committed against many mercies, against many [ 1] means; against many mercies wherewith God hath 〈◊〉 and allured them, that he might have overcome their unkind hearts, w ^th his tender compassions, had they but a spark of any good nature or ingenuity within them. Thus they sin against more of God, & therefore their sin becomes immeasurably 〈◊〉 against the bowels of a Father that hath yearned towards them: the blood of a Christ that hath been shed for them; the tears of a savior that have been wept over them, Oh that thou hadst known in this thy day; the consolation and intimations of the spirit who hath striven and entreated, Oh do not do so and sin against God, and yet impudently, presumptuously and pertinaciously thou wouldest break through all these armyes of compassions, to commit that sin that will be thy ruin, how vile thy carriage and how just thy plague. Thus Nathan pleads with David when he would lay open the loathsomeness of his evil before him, 2 Sam. 12. 7. 8. 9. Thus saith the Lord God of Israel I annointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy masters house and thy masters wives into thy bosom, and gave thee the house of Israel and the house of Judah, and if that had been too little I would moreover have given thee such and such things. Wherefore hast thou despised the command of the Lord? The heart of the holy man sunk down in sorrow, I have sinned. Yea these coals of fire if gathered and heaped up I mean these compassions rightly considered and weighed, and laid upon the heart they are able almost to melt the most flinty disposition, Jud. 2. 1. 2. 3. So the Angel overbore the rebellious spirits of the Israelites, I made you to go up out of Egypt and have brought you into the land which I sware unto your Fathers, and I said I will never break my Covenant with you, and ye shall make no league with the inhabitants of this land, you shall throw down their altars, but ye have not obeyed my voice why have ye done this? and it came to pass when he spake these words unto all the Children of Israel that the people lift up their voices and wept. This brake their hearts all in pieces, though perverse and rebellious, they ceased answering and fell to weeping, their tears and mourning were instead of words they would return in their defense.

Against many means wherewith the Lord hath [ 2] striven with us to stop us in the pursuit of sin, and to reclame us from our iniscarriages; God hems in a poor creature on every side by public dispensations and private 〈◊〉 by ordinary and extraordinary helps, way-lays a sinner and hedgeth up his path 〈◊〉 thorns, and builds a wall about him that he might find the ways of ungodliness no more Hos 2. 8. He that adventures upon the commission of sin against such means, and breaks through such armyes of ordinances, there is a multiplication of many sins in the commission of one, because it is against the multiplication of many truths, or one truth in a manifold dispensation, he sins against so many instructions, so many comforts, so many counsels he hath heard. Confessions he hath made, and prayers he hath put up for himself, and others have made in his behalf; everyone of these dispensations hath an action against the soul because it hath been wronged by the sinner; John. 12. 48. He that heareth and rejecteth hath one that judgeth, even that word that I have spoken and he hath heard will judge him: saith our Savior Christ. Those reproofs that thou haft heard and not submitted to, Instructions that thou hast heard and not embraced thou shalt need no other judge, those will judge thee, and how heavy will that judgment be then, John, 15. 22. If I had not come, they had had no sin, but now they have no cloak for their sin.

Wrong to our brethren their honor, and lives, goods [ 3] and good names, especially when open and scandalous, we sin against the souls of our brethren, lay stumbling blocks before them, and here one sin may become many millions of offenses, as the numbers may be many that shall hear of it. Who knows how others may be emboldened and encouraged in sin by our example? how others hindered, and provoked to speak evil of the good ways, of God's grace because of our wretchedness? Woe be to the World because of offenses, Mat. 18. 7. Who knows but the blood of many who perish by our means may be required at our hand? nay that our sinful example may live when we are dead, 2 Sam. 12. 14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme, Rom. 2. 24. the name of God is blasphemed amongst the heathen through you, and therefore the Prophet David though God hath pardoned his sin, and published it by Nathan, he would not pardon himself, but left his repentance upon record as well as his fall, Peter went out and wept bitterly that others might hear of his sorrow and humiliation for his sin who had heard of his backsliding. Many will lie and curse with Peter, but he that hath his Grace will go out with Peter and mourn bitterly. Many can easily fall into filthiness as David, but if he have his spirit he will labor to have his heart and bones broken with David.

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

We must sum them up jointly by serious meditation, [ 2] that so they may fall-upon the heart in the full weight of them, and prevail more effectually and this also helps forward the work of contrition in a special manner, He that parts every stick in the bundle and takes them severally and singles them one from another he may carry them easily and lightly, never be loaded or troubled with them, but when he hath gathered them from several places where they lay scattered, and 〈◊〉 them together, he will then find them a burden he is not able to lift, much less able to stand under and bear; so here that is also another and special work of Meditation, besides those mentioned formerly, it doth not only look over the several aberrations of man's practice, and gather up our particular miscarriages scattered up and down in our daily course, but lays and bundles them all together, and so they become a burden unsupportable: that seems to be one part of the meaning of the place, Psal. 38. 4. My sins are passed over my head, and are become too heavy for me to bear. It's a comparison (say Interpreters, and those very judicious) taken from Waters; that look as the Land-floods when the waters flow in from every Riveret and Gutter, and from every Hill and Furrough; at last they meet all in the main Channel, and so becomes an overbearing stream that swells above the Banks, and bears down all before it; whereas each petty Gutter was such as any might wade through, and step over; the might of the Flood none can withstand: So it is here with Meditation, it doth not only search the several aberrations and goings aside in the several occasions of our life, which when they are singled one from another seem very small; yet when our several distempers, and daily swervings become like the drops of rain, not falling forty days and forty nights, but may be so many months or years of continued provocations; the great depths of the corruption of our Nature, are set open, and our sins like the Waters of the Sea gathered together by sad musing, pass over our heads, and are past our strength to bear them, and without special supporting mercy would sink us into everlasting discouragement. As it is with a Bankrupt arrested, some petty debts or small bills that are charged upon him, he might easily answer, and be able without any great difficulty to discharge; but when all his Bills are brought in from each Creditor, and his 〈◊〉 summed up, the Summa totalis, amounts to so much that it sinks his estate, and breaks his back utterly. So here, a slighty apprehension of such and such slips, or some circumstances of our miscarriages, look over them severally, they 〈◊〉 but little in themselves; but laid together, and taken in the full Sum unto which they amount, the guilt and filth of them will appear inconceivable and unsupportable, that the sinner will never be able to answer, or to bear.

It is the mind and intendment of the Spirit, the meaning, yea, the proper meaning of that word, Mark, 14. last, when he had thought of his sins, says our Translation; when he had cast all the particular and heightening circumstances together, as the word properly signifies; when he had summed up his several miscarriages by a serious Meditation, then his heart breaketh within him, though the Cock had crowed, and our Savior had looked upon him, and he remembered at a sudden push of apprehension his evil, yet he stood it; but when he had laid all together, cast up the Summa totalis of his fearful departures from the Lord, by denying, falsefying, cursing, with all the aggravating circumstances, that he that was not only a Christian, but entertained as a Servant, yea called to be an Apostle, who was so seasonably, and with such earnestness forewarned of his back sliding and false dealing, who had promised and resolved with such courage against it, that he should not only forsake his Master in a covert manner, but openly and shamefully renounce him, yea 〈◊〉 blaspheme and curse, and that often, and now especially in this 〈◊〉 〈◊〉 trouble, in the day of our Saviors distress, when the Innocency of his cause, the Honor of his person, yea, his life lay at hazard, that such a Servant and Apostle should so basely and 〈◊〉 deny and forswear his Master and Redeemer, and that at this time of need, upon so slight an occasion, as the voice of a silly Damsel, or some ordinary man; he laid all these together, and 〈◊〉 them upon his heart, and he was not able to bear it, but went 〈◊〉 , and wept bitterly.

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

1. The following of 〈◊〉 in a full search and 〈◊〉 after it, and that hath been dispatched in all the severals of it, when we have viewed all the particulars of sin, and brought in the whole and full Sum together.

The Second part of Meditation is in the fastening of Meditation thus discovered upon the heart. All this while the sinner hath been gathering and bringing in the several circumstances, as it were so many single sticks scattered here and there, and bundled all together as it were by a joint consideration that they may be attended in their full weight; and lastly, the sinner hath lifted at them by meditation, and found them heavy, but it hath not as yet laid them and pressed them upon his soul, that he might feel them piercing and pinching as a burden unsupportable.

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

This is done in two things:

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

In the first of these we act Meditation as far as our endeavor will go: In the second the Lord arms it with power to do that it should, and we cannot by the best of all our diligence and ability. In the former the soul is put in suit, the sum of the several bills being charged upon it. In the latter we have sentence past, and execution done upon the soul, that it is forced to seek out for payment and satisfaction, and that is awarded from under the hand of the Spirit in the High Court of Heaven.

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

• The first comes within the Soul.
• The second lays hold upon it.
• The third drags it to the Throne of Justice, and drives it to seek out for payment, and satisfaction.

It's the skil of meditation to come within the soul, [ 1] and surprise it with the pursuit of the evil of sin, which hath now been laid open in so large and apparent manner. It's the cunning of Wrastlers before they fasten upon the adversary whom they intend to foil and bring under, they gather in upon them with the greatest wiliness and dexterity they may, and then they lay hold with such advantages that they are not able to escape their hands: It's so in this Spiritual Service, it's the chiefest dexterity in Meditation to gather in upon the heart, i. e. the will and affections (where the sink of sin lies, and who are wedded to their distempers) that it shall be forced to come under the Evidence of the Truth, and the 〈◊〉 of the evil of sin so discovered. It's one thing to sum up debts, and show them to the Bankerupt; another thing to serve a Writ of them, to summon him to the Court that he may answer and give satisfaction: it's one thing to relate a man's bills, as a Servant, an Accomptant may; another thing to charge them upon him. So here, Meditation shown the corruption, now summons and serves a Sub-paena upon the soul; before it played the part of an Accomptant, brought in all Bills; now takes the place of a Serjeant, lays them to the charge, and attacheth the sinner: Meditation you must know, includes the highest strain of the strength of Reason, in the utmost extent of it; it's not the whole (nay indeed it's the least part of the) work of Meditation, to search and take a survey of the compass of corruption in all the circumstances thereof apprehended to the full, but it puts home an apprehension to the full, follows it, and 〈◊〉 it upon the heart, and causeth it to attend for the while.

Herein lies the Excellency and Efficacy of Meditation, [ 2] That it forceth the Truth and discovery of sin with that 〈◊〉 Evidence upon the Heart, that it cannot but own it as his debt, acknowledge what is his due, and the danger unto which he is justly subject by reason thereof, and is now compelled to find and confess itself to be under the sovereign authority of the truth, to be in the guilt of sin which it hath committed, and the punishment of sin that it hath deserved thereby, the case is now so clear it sees it cannot but own the guilt and it cannot avoid the punishment. This is the reason rendered by the prophet of the sottishness of the deluded Idolater, that he cannot see his own folly and madness in worshipping an Image of wood, he stifles the strength of reason and sets not 〈◊〉 that overbearing evidence of truth which his own experience would give in to his heart. Isa. 44. 16. He burneth part thereof in the fire with part thereof he roasteth flesh, yea he warmeth himself and saith Aha I am warm, with the residue thereof he maketh a God even a graven Image he falleth down and worshippeth it. whats the ground that any living man should so far go against common sense, he answereth ver. 19. None considereth in his heart, to say I have burnt part, I have roasted and warmed myself, and shall I make a God of the rest? The strength of reason in a right way would easily have forced such a conclusion upon the heart; but the corruption of the heart stifled and intercepted the power of reason and damped the evidence thereof, because it was not followed and fastened by the power of Meditation; no man considereth in his heart, the want of consideration made the heart not find nor own the evidence of that inference and truth. For we find this in our corrupt hearts naturally when sin and guilt comes to be charged upon us, and the dreadfullness of both are presented to our view, we willingly would hide ourselves from the evidence and power of the truth, as Adam from the presence of the Lord. If we cannot deny it, yet excuse it, that the fault was in such and such, they are to be blamed, they were the cause and they 〈◊〉 me to the commission, I therefore am to be excused. Or if not excuse it wholly yet mince and lessen it, if not slight it, and cast it aside as that which neither needs nor deserves consideration. As the bankrupt, the debts he is not willing to pay he is willing not to think off, here now is the fruit and virtue, 〈◊〉 power and profit of Meditation, it dasheth and scatters all these delusions and deceits, stops the passage as it were that none of all these carnal and false pretences can keep off the stroke of the truth, and the sting of sin from the heart. No no replies Meditation: these and these are your corruptions you must own them, the evidence of them are such and so plain ye cannot excuse them; the aggravations so many so great you cannot lessen them, the plagues heavy and unavoidable you cannot prevent them. Thus it is know it for yourselves these are your sins, these will be your ruin. And I summon thee here to answer it before God in the sight of men and Angels at the great day. When the heart cannot shuffle, nor shift, nor shake off the strength and cleerness of the Truth, it's compelled to own its sin and misery, though happily not willing to leave the one, nor knows not how to avoid the other.

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

We may put the heart to silence for the while, stop [ 3] and stisle such gainsayings for a time and turn, and get the last word of the will, as it were, notwithstanding the waywardness thereof. This hath its marvelous use, and leaves a great restraint upon the soul that it dare not vent itself in ungodly practices but with a kind of awe and fear. It deals with our souls as the Angel with Sarah, when she laughed in herself as conceiving it impossible she should have a son in her old age, though the Angel had said it, Gen 18. 12. the Lord asked why did Sarah laugh, and she denied it because she was afraid and said, I did not laugh; but the Lord followed her and held her to it, and would not let her go away so, nay but thou didst laugh. So when the heart would fly off from the evil that is evidenced, and charged, either, excusing or lessening the heinousness of the evil, or slighting the danger of it. either it was not my fault or its not so great, or the punishment is not so grieous and fearsul as men would bear us in hand. Hold the heart to it, and do not suffer it to go away. Yes it was you that did it, you must own it, you shall find it upon your score one day. you know and God knows and I know it, the time when they were committed the manner how, and how aggravated with many heightening circumstances: It is so, know it; and thy damnation sleepeth not, do not slight it, you will never be able to endure it. Yes but I can: God will abate it, or I can bear it, nay you cannot; God cannot abate it if you live in your sins, and you cannot bear it. Take the leave of your heart thus when you go to bed; this is your condition, this will be your misery. The sum of this first Rule returns to these three particulars.

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

When thus Meditation hath come into the heart, let [ 2] it lay hold upon the heart: That's the Second thing in this fastening, when it hath arrested the soul, the undeniable Evidence of the Truth, then keep it under the arrest: as Officers do such as they have attached, not suffered them to go out of the room, nor to be out of their sight or presence. When thou hast with strong hand as it were forced thy heart by the power of the Truth raised by Meditation from every Coast, as it were from all particular circumstances and occasions, that it yield the Charge which it cannot gainsay, owns the guilt under which it lies, and the punishment which it hath deserved, sits down silent under the Sovereignty of the Truth which it cannot control; keeps the heart under this awful disposition forever. Do not suffer thy mind to go off from the Duty of Meditation, or thy will and affections from under the impressions which were left upon it thereby. For if thou thus givest way out of sloth, or wearish negligence, thou art in hazard not only to lose thy labor, but to leave thy soul much worse by the abuse of an Ordinance, than it was before thou didst enjoy the liberty and practice of it. As Iron or any Mettal once melted, if it cool, it grows more hard than before, and more unsit to be fashioned to any use; It's so with the heart awed and melted as it were, and made coming under the power of Meditation; if once thou growest careless, and it grows cold, it becomes more unteachable, hard, and unfit to receive any impression of the Truth, with what ever power it be dispensed. Therefore by daily consideration keep the power of the Truth, and discovery of thy sins within ken still, before the eyes and sight of thy soul, that so thou mayest keep the same heat and temper of Spirit, that awful, under, and silent subjection, to the Authority of the Truth, the terror and dreadfulness of thine own sins; and here our greatest watch is to be improved to follow this direction, because the policy of Satan, the proneness of our own hearts, and professed opposition that the Spirits of the sons of men have against this Dispensation on God's part, and this disposition on ours; we are loath to bear it, Satan and the wicked are loath to suffer it in us, to have the rod daily shaked over us, the silth and guilt and plagues due unto our sins continually presented and pressed upon our consciences, it's exceeding tedious and irksome unto our natures: Flesh and blood is very loath to bear it, Satan and the world are unwilling we should continue in such a course, because they know it's the next way to make us weary of our lives, and of our sins; therefore our corrupt hearts are willing to shake off such considerations, and they are as restless to pluck our hearts from under the power of such an Ordinance. It will be our comfort, let it be our care to have daily meditation keep us company in our daily course, it will keep the heart in an awful and under temper. Therefore the Apostle joins both together, 1 Tim. 4. 15. Meditate on these things, and be in them, under the power and prevailing virtue of them. As it's sure of all, so of this Truth also, John, 8. 31, 32. Continue in the Truth, and it shall make you free. It's not enough for an old cankered sore to make it open, but we must keep it open; not only lance it, but tent 〈◊〉 : to force a Truth by Meditation lanceth the sore, attention to the same Truth in Meditation, is the tenting of the sore, and that brings, though a slow, yet a perfect Cure. Dog the heart with the daily consideration of the discovery of sin formerly set on, it will tire a man out of his distemper, force the soul either to leave his Meditation or his corruption. It was that which caused the venom of God's vengeance, and the poison of his own abominations to enter into his bones. Psal. 51. 4. My sin is ever before me. And this is the peculiar work of Meditation to keep things in present view, and fresh apprehension, it keeps sin ever before men's eyes. The sinner is forced to walk and talk with it, to wake and sleep with it, to eat and drink his sins, and curses due to him for the same, they are 〈◊〉 out to him in every cutting, and 〈◊〉 before him in every 〈◊〉 that is set at the Table; Psal. 119. 98. It was Meditation that drew out the marrow 〈◊〉 quintessence of Counsel and Wisdom out of the Command, so that David came to have more understanding than the Antient; Because thy Commandments are ever with me: Meditation drains and draws out the dreadful venom of a man's distempers, and makes it ever with him, where ever he goes, in every 〈◊〉 he takes, the guilt of his sins is before him to accuse, and Hell gaping to devour him; where ever he is, his sin and guilt, his fears and terrors, his curses and confusion is with him to astonish him to all eternity. To have a wound or sore is troublesome, but to be raking in it daily, though it were never so small, were in truth intolerable. So it is here, Meditation is the multiplication of all these stings and terrors.

When Meditation hath thus taken hold of the heart, [ 3] it then drags it to the Throne of Justice, and then drives it to seek out for payment and satisfaction, without which it cannot be eased nor delivered. This is the Markstone, within which the bounds and limits of Meditation are to be confined that it may be ordered and acted aright, according to the Method of the Almighty, and a right Rule. When the soul is summoned to answer the Charge, and is under the Arrest, and not able to escape, it finds now the severity of God's Justice that exacts all, even the utmost, the greatness of the debt, and it's own inability to answer; yet pay he must, or else he must perish. It drives the soul to see a need of a Christ and mercy, and that it ought to seek out thither for relief and satisfaction: This is the aim of the Duty, and God's end in fastening thus the filth, and guilt, and desert of sin upon the soul, and it should be our end also. And here a Three-fold extreme unto which the soul is very subject in the exercise of this Service, is especially to be avoided.

• 1 Desperate Discouragements.
• 2 Hellish Provocations.
• 3 False Conceivings of the measure of God's Work, or the manner of his proceedings, which we frame to ourselves in our own thoughts.

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

First, We must beware of desperate discouragements [ 1] in the consideration of our evil ways: for first Satan useth all the crafts and wiles that he can, that we may not see our sins, if we never know the danger, we will never avoid, can never escape it. But if he see the sinner resolved to make a through search, and to make work of it, he then labors to carry him as much to the contrary extreme, that he shall see nothing but sin; before he bore him in hand, he needed no pardon; now he persuades him there is no hope of pardon: Before his estate was safe and good, and need not be altered, nor he trouble himself about it; it's now so vile and desperate, there is no help, and cannot be recovered: Before he soothed up the sinner, it was in his power to reform when he would; now he persuades there is no possibility in Heaven or Earth to relieve. Do you not see (says Satan) the greatness of the guilt of your former sins that's daily before you, the power of present corruptions prevailing more and more? do you not see that all the means you have, and endeavors you use, do you no good? only you increase your sin the more, by the abuse of Duties and Ordinances; and God hath forsaken you, rejected your person, cast out your prayers, blesseth not his Ordinances to you for good: talk not you of Grace and Mercy, you have deluded yourself with those dreams too long; look not out for any such relief which you know you have formerly neglected, and it's now too late to expect: cease further troubling yourself, sit down in your sorrows, and sink under the weight of your sins, that is the reward you have deserved, and the portion that is prepared for you of the Lord. This is Satan's Logic, who would have us to abuse this blessed Ordinance, and to go beyond the bounds and Lawful limits of Meditation set out by the Lord himself; who would have us to see and search our sins, so as to see a need of Mercy, and to seek out after the unsearchable riches of his Grace, 〈◊〉 to keep us in our sins, but that we may be carried out to him who will recover us out of them. Abraham considered not his own dead Body, or Sarah's barrenness, Rom. 4. 19. he considerd them so far as to put him beyond hope in himself, that he might hope above hope; and it's the Lord's command, Isai 45. 22. Look unto me from all the ends of the Earth, and be ye saved. Look upon your sins, miseries, dangers, depths of despair, but look up to me out of all these.

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

I Answer in three things briefly.

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

Men devise new Rules, and make new Gospels of their [ 3] own, and set such a measure to themselves in their own apprehensions, which unless they can compass, they are resolved to take no content; nay, not to follow any other direction than that they have coined in their own conceit; and thus they please themselves in their own apprehensions, and resolve to dwell in the consideration of their sins, until their hearts were brought so low, see themselves so vile, the soul so through broken under the weight of their evil, and their own unworthiness, else what have they to do with a Christ, or once to look toward him.

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

Thus he strives if he cannot get good by his Mediration, yet to get rid of it; because he cannot be bettered by it, he would not be troubled with it. As the Patient when he is not able to bear the extremity of the Corrosive, that would eat out the proud flesh, takes it off and lays it aside, rather keep his sore though it hazard his life than suffer the smart of it, and may be his perverseness costs him his life. A serious consideration set on, and kept on upon the soul, is like this extreme Corrosive, the rebellious hear is not able to endure the continuance of it, and therefore at last it will make an escape from under the sting and strength of it, if possibly it may; and usually it doth, unless the Lord put forth his powerful hand in some special help: and therefore herein lies the last, and the hardest part of Meditation, to get above the heart, and to get the better of it. And to this purpose, the Directions are Three.

Labor to possess thy heart aright with a dreadful fear of thy sinful and desperate condition: maintain it alive in thyself, that it may go along with thee, that will keep thy Meditation alive also, and mightily prevailing. Where a man's fears are, his thoughts will be, they carry a man's consideration uncontroulably with them. Fear is a faithful Watch-man, it sends post between the head and heart, it calls up our consideration and thoughts, and carries them along with them, as the occasion is presented; and it's beyond all a man's skil, either to prevent the coming, or gainsay the power and overbearing force of fears. If once Satan get the heart fearless, it becomes careless and thoughtless, as I may so speak. Eliphas couples them together, Job, 15. 14. Thou casrest off fear, and restrainest prayer; thou hast taken off the activity of fear: fear hath fallen from his authority, and then it follows thou restrainest prayer. Fear keeps Centinel, gives the 〈◊〉 daily to the soul of the approaching plagues, as the deserts of our sins, calls up the best ability of our minds, and strength of our thoughts to attend the 〈◊〉 , so that there is no sleeping nor idling under such a watch-man. What will be the Judgments which your sins deserve, who can conceive? and how soon they may come, who can tell? Come they will, that's certain; but when they will come, that's uncertain: think, and ever be inusing how to prevent those evils, that ye are never able to avoid, nor bear: Job compares fear to an Army of mighty force, that commands where it comes; Job, 30. 15. Terrors are turned in upon me, they pursue me 〈◊〉 the wind; therefore by an over-ruling command they cal for attendance of the strength of the mind and man, and they cannot be put off, or laid aside, or silenced, but press a man to his most serious consideration, to be exercised with all diligence, how to foresee and prevent the evils expected, Psal. 48. 6. Fear is said to seize and lay hold upon the sinner, as travel upon a woman with child. We know when the appointed time of Travel comes on, there is no preventing or delaying of the work, as that the party can stay til the 〈◊〉 day, or week, or hour; nor yet can she put off her work to another, as she may do her other occasions, as a friend may go this way for her, a servant may do that which she desires; but when her throws come, nobody can stay them, nobody must bear them but herself, and she will be forced to mind, and attend them and her own help, whether she will or no. The fear and dreadful expectation of God's righteous Judgments deserved and threatened, let them seize upon the sinner, and let him travel under the terror of the Almighty; If God should come and cal me to answer, how should I help myself? If the Lord do (as the times are in his own hands) what should I judge or think of my condition? In a sinful and miserable estate I am (I am sure) and how soon the pit may shut her mouth upon me, that I may be past hope and help, I know not; high time therefore to think how to be affected with this, and how to be freed from this damnable condition. If the good man of the house did know the Thief would come, he would certainly watch, he would listen attentively at every stirring, Matth. 24. 43. Fear says the evil will come, and makes a man ever be thinking how to prevent it before it comes. As in a Siege, he that keeps the noise of the Drum, the sound of the Trumpet, the clattering of Spears, the report of the Canon in his ears and fears, he will be kept a waking, and be forced to attend upon his watch, and stand 〈◊〉 his Guard for his life. So do thou as the psalmist said, Psal. 9. last Put them in fear O Lord that they may know themselves to be but men. they will know they are sinful and mortal and wretched 〈◊〉 that must come to death and judgment.

Awaken Conscience, cal for the help of it, and put it into commission, and it will put forth an overruling power, for the settling of our apprehensions in their attentive employments; when sometimes they are routed and put by their proper exercise, by the unruly and inordinate distempers of our hearts. For reason and understanding are the underlings as it were of inferior and lower rank, and can but as servants and attendants offer and propound to the will and affections; what they 〈◊〉 and conceive may be most convenient, and the wretched way wardness of our hearts, will either snub or silence them, reject or cast them away, you befool reason, damp and pervert the light of judgment, tell reason she is a fool and is deceived and drive it to another search sometimes in the Saints 〈◊〉 and will are for the work. The one pleads for it the other approves and desires it; and yet the violence and outrage of some overbearing corruptions take off Meditation and hinder it against the heart and hair against our judgment and desire. Now conscience is to be called in who hath received a supreme authority, to oversee both, to right all such disorders and to see that the mind have its free scope, for the exercise of Meditation in his times and turns. And that this is so, Experience of all men in all ages will give in evidence undeniable; the Godly, their Conscience is controuler in their whole course by the beck and least iutimation of whose authority, the frame of their spirits inwardly and their carriages outwardly are 〈◊〉 , so as they can do nothing against the truth (2 Cor. 13. 8.) & dictate of their Conscience they could do anything against their credit and comfort and profit yea their very lives 〈◊〉 not against their Conscience. Witness again the wrestlings of the spirits of the ungodly, when their 〈◊〉 reason hath contrived all ways and shifts their hearts earnestly desired, also how to stifle and stop the mouth of Conscience, to silence his dictates, that they might proceed in the practice of their lawless course, without stop and trouble and disquiet and the sad remembrance of that guilt and 〈◊〉 which Conscience tyres them with, but all in vain when Conscience is armed with authority and exerciseth that authority which is given it, is in his place and doth the 〈◊〉 of 〈◊〉 place but I say you must put it into commission; God can and doth when he will, but we should also give way and help forward this work as we are able, according to that direction for our spiritual good in this behalf, for it is with Conscience as it is with men of worth in the country from whence we came, though they be as holy and gracious and wise when they are out of the commission of the peace as when they are in; yet then (when they are out of the commission) though they be willing and desirous according to the 〈◊〉 the Lord hath given them to see and so to reform all wrongs and disorders yet they want power. So it is with Conscience, when through our careless and rebellious carriage, it is either blinded or stifled, and so his place and exercise of his power is utterly hindered; we must therefore 〈◊〉 Conscience into his commission as much as in us lies; i. e help forward the exercise of that sovereign authority with the right whereof Conscience stands possessed according to the place the Lord hath set him in. Here are three directions.

Let nothing join with Conscience in the command it [ 1] gives and power it exerciseth but the holy and righteous Law of God. This is that which makes the simplicity of the eye which our Savior mentions, Math. 6. 22. and that which adds that overruling virtue and 〈◊〉 thereunto, insomuch that the text tells us; where the eye is single the whole body is full of light. That eye I suppose is not bare reason or understanding enlightened, though that sense is savory and included: but there is I conceive somewhat more, that eye is here meant according to the light and direction whereof the whole body is acted and ordered, that is a man's whole course and conversation is guided in a right way. That is by virtue of Conscience especially which hath an overpowering command with it, to act and carry out all the dispositions of our hearts and actions of our lives, suitable to the light and level of the law of God, according to which it accuseth or excuseth; This single eye is a conscience sincere, when nothing interrupts the work of Conscience, but the law acts it, and it acts the man, thus the office Conscience exereiseth is from God and for God.

Keep Conscience trembling and tender, that it may [ 2] be Eagle Eyed, and easily sensible of the least evil and do thou accustom thyself to be sure to take notice of the least intimation it gives. This gives as I may say encouragement to Conscience and helps forward the work, and honors that authority which it exerciseth, Thus David was at the beck of his Conscience even for the appearance and bordering of evil, 1. Sam. 24. 〈◊〉 . his heart smote him because he had cut off Saul's skirt.

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

Thus there is some help and assistance lent to Meditātion that it may awe and keep under the heart, and these have their use and fruit also in their time and measure but yet a corrupt heart left to itself will sooner or later shut out Meditation and silence the serious exercise of his own thoughts against his sin and himself to arraign himself every day to sit in judgment and pass the sentence of Condemnation upon his own soul, he is not able to endure. He will not part with his sin and yet he cannot take pleasure in his sin upon these 〈◊〉 . He will shake off his fears and sear his Conscience, silence his 〈◊〉 that neither his thoughts nor terrors may trouble him anymore, and so return again to his old haunt and there perish.

Unless the Lord (in the last place) put to his Almighty [ 3] hand and send his spirit from heaven to set on the work so that it shall undoubtedly succeed, 〈◊〉 the malice of Satan and the opposition of our own corrupt hearts. An under officer of meaner rank may happily be too weak to cope with a company of profane varlets, and therefore it may be they scorn and slight both his person and place, until the Prince himself come with numbers and power, he will certainly bring them under, or be the ruin of the whole company. So when the fears God 〈◊〉 sent in be scattered, the dictates of Conscience, as his officer, be laid aside; the Lord himself will take the 〈◊〉 to task and so restelesly pursue the sinner with his own 〈◊〉 , that he will not respite him for the least refreshing from the evil that presseth in upon him; Job. 7. 14. How long wilt thou not depart from me, nor let me, alone til 〈◊〉 swallow down my spittle? Its not the fire but the blowing of the coals that melts the metal to become fit matter for a vessel to be made. It's not the Law that breaks the heart of a sinner, for he neither is nor can be subject to the LawRom. 8. 7. but its done by the spirit of Humiliation, who hath it in his own hand, and must blow up this fire it will not melt else; strike with this hammer 〈◊〉 certain he must or else the heart will never break: Job, 13. 26 He makes a man possess the sins of his youth. when he hath not minded them, may be forgot them; he revies them again and presents them, afresh to the view of the mind, keeps the eyes waking, &c.

From the means we are now to come to the work itself, which is attended here with the subject or parties to whom it doth appertayn and in whom it was wrought and these are considered in a double respect: and so they will afford us a double Instruction. This pricking it was not of all but some only who heard the word upon whom it prevailed with saving success; some were pierced, some went away not touched not stirred there with. As it fares with scattered shot when the piece is discharged against the whole flock or flight of the fowl, some are hit and slain with it, some sit still are not affrighted nor stirred with it.

Hence the doctrine is.

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

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

That herein he might show the 〈◊〉 〈◊〉 〈◊〉 good will and pleasure. Rom. 9. 18. He hath mercy on whom 〈◊〉 will, and whom he will, 〈◊〉 〈◊〉 Hath not the Potter power over the clay, to make one vessel to honor, another to dishonor? He shows that the issue and event of all comes only from his own purpose and pleasure. So the Apostle resolves it, 〈◊〉 22. What if God will? So the Evangelist also, John, 12. 37, 38, 39. Though Christ 〈◊〉 done many miracles, yet they believed not; Why did they not believe? He adds, Therefore they could not believe, because Isaiah had said he hath blinded their eyes, and hardened their hearts, that they should not be converted. Hither our Savior comes, and sits down in admiration, Matth. 11. 25, 26. I thank thee Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent of the world, and hast revealed them unto Babes, even so O Father, because it seemed good in thy sight.

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

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

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

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

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

Hence the Doctrine to be observed, 〈◊〉

In a word. The Lord often makes the Word work then effectually, when the scornful heart is 〈◊〉 against the work, and 〈◊〉 at a distance from it. This is the Lord's profession, 〈◊〉 43. 21. Even the people that he formed for himself, and such 〈◊〉 should show forth his praise, those whom 〈◊〉 would make most 〈◊〉 to himself, 〈◊〉 so did; yet see in the following words how he found these, and when he formed these for his own 〈◊〉 〈◊〉 24, 25. Thou 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 Cane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Ordinances, and cast his commands behind their back, yea, thou hast made me serve with thy sins, and thou hast wearied me with thine iniquities; instead of serving God, they made his Ordinances, and the Privileges he provided, and so his Love, and Mercy, and himself therein, to serve their 〈◊〉 and sensual Hearts; they put God to it, his Patience and longsuffering, that he could no longer endure their lewdness. Yet then he ads, he would do most good to 〈◊〉 when they had no care of their own good; and then enlarge his compassions to them when they multiplied 〈◊〉 provocations against him. I, even I for mine own sake, will blot out thine iniquities, and remember thy sins no more. This was God's dealing with Ephraim, and the season of that his saving health he extended towards him, when he rushed on in the ways of 〈◊〉 , according to the ways of his own heart, Isai 57. 17, 18. For the iniquity of his covetousness, of his evil lustings, I was 〈◊〉 with him, I 〈◊〉 him, I hid myself and was wroth, and he went on frowardly in the way of his own heart; here is the highest strain of rebellious sturdiness of Spirit. When God is angry he smites the soul, and hides away himself; yet to be froward in the midst of all these heavy expressions of his displeasure that might reform him, yea, to go on after in the 〈◊〉 of wickedness. If ever a people seemed to be past cure, prepared for ruin and confusion, past all hope either of enjoying or profiting by the means; this might seem to be the time, these the men; but God's ways and thoughts are not as ours: for mark the next words; I have seen his ways, and I will lead him, and heal 〈◊〉 , and 〈◊〉 comfort to him, and those that mourn with him. Then God will see him, when he cannot see himself; then God will heal his frowardness who cannot help himself; then God will guide him when he cannot guide himself; then he will make him mourn, and others mourn, with him, and mourn for him, and he will comfort them both. And our Savior for this very end, hath ascended up on high to receive gifts for men, even for the rebellious, that the Lord may dwell among them also. Psal. 68. 18. Eph. 4. 8.

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

He presseth in upon men by the prevailing work of [ 1] his Grace in his Ordinances, before they look after him or their own welfare, prevents their imaginations and desires. When 〈◊〉 snorting in their sins, sit down securely, well apay'd with their careless and corrupt condition: the things of Grace, and Christ, and Mercy, are not so much as in their thoughts or dream; the Lord beyond their expectation, lets in the discovery of himself, and 〈◊〉 manifestation of the work of his Spirit, before they be aware of it. Jos. 24. 2. compared with Acts, 7. 2. Thus it was in the calling of Abraham, when the Lord brought him to himself, and made him the Father of the Faithful, when Terah and he were drowned in Idolatry, without God, without Christ, and without Hope, never heard of any such thing as life in a Savior by Faith, never hearkened after it, but worshiping the Idols of the Heathen. The God of Glory, says Stephen, appeared to our Father Abraham, when he 〈◊〉 in Mesopotamia, before he dwelt in Charran; when he dwelt in the midst of Idolaters, and never had the least thought or apprehension of the Covenant of Grace; the Lord then appeared to him, and bad him come out from thy country and kindred, and from thy fathers 〈◊〉 , and so from their Idolatrous Practices. God finds men before they seek him, he makes known himself before they inquire after him; Isai. 〈◊〉 . 1. I am 〈◊〉 of them that asked not after me, I am found of them that sought me not; I said, behold me, behold me, to a Nation that was 〈◊〉 called by my Name. How often have we heard it, and known it in our own Country; the Lord hath sent a Minister to see the Country, and visit his friends, and it hath been the day wherein he hath been pleased to visit the heart of many a careless ignorant Creature, who came idling as to a May-game, or Morrisdauncing, and dropped into the Assembly, and the Word hath laid hold on him before he hath been aware of it; how often hath the loose Prodigal come to riot it at the Fair and Market, and hath been drawn in to hear beyond his purpose, cross to his desire, and wished himself out of the place, and yet hath heard that before he departed, which hath been a word of life and peace unto his soul, for which he saw cause to bless God to all Eternity, Matthew he is sitting at the receipt of Custom, minds how to take money, Peter and James are casting a Net into the Sea, to see how to make provision for themselves; Christ calls them to himself, and so to an Interest in Grace and Glory, when they had not so much as a thought that way; It's that of the Apostle, Rom. 9. 30. The Gentiles who sought not after righteousness, they have attained unto righteousness, and yet the Jews who pretended great pains and search that way, they fell short of it.

As the Lord presseth in upon men before they be aware, [ 2] and beyond their purposes, So many times he takes the worst of men, whose hearts and lives are at the greatest distance from the holiness of his word and ways: Thus our Savior posesseth that the Publicans and Harlots, such as were in the rank of the most notorious wretches, Go before the Scribes and Pharisees into the Kingdom of Heaven. Luke, 3. 9, 10. Luke, 7. 29. Which carried a form and appearance of Godliness in the view of the World. And you shall observe the Lord to gather the most glorious Churches in the places, and amongst the people where there have been the puddles and sinks of all wickedness. 〈◊〉 , Corinth, Crete, notorious and 〈◊〉 in all 〈◊〉 for hideous and hellish abominations, and yet there the Lord 〈◊〉 Churches of the greatest beauty, Saints of most glorious excellency of Grace, such as were destitute of no Grace, and yet the place destitute of no villainy, 2. Cor. 6. 7. When he had reckoned up a catalogue of most accursed Villanies, yet professed God brought precious Gold out of dirt and 〈◊〉 , Know ye not that no 〈◊〉 , Idolaters, Effoeminate, abusers of themselves with man-kind, nor Thieves, nor Extortioners, shall inherit the Kingdom of God; and such were 〈◊〉 of you. Ver. 10. 11. But ye are washed, but ye are sanctified, but ye are justified by the Name of Jesus, and by the Spirit of our God.

The Lord Jesus prevails with these that are the [ 3] most reffuse persons, even when they are in the ruff and height of all their wretchedness; when they are in the extremist out-rage and running riot in the ways of wickedness, beyond the bounds of modesty and moderation. Our Savior Christ stops not Paul in his proceeding, when his injurious and blasphemous carriage was in the bud & beginning, while his Spirit was stirring with the pangs 〈◊〉 pride and 〈◊〉 , that he stood as a Spectator, and 〈◊〉 , and kept the Garments of those that stoned Stephen. Acts, 22. 20. not yet attaining that impudency and violence to lay hands on the Saints, and to fly upon the prey. But when he became more mad in malice and cruelty, and became a principal in such out-rages, a leader in bloody persecutions. Acts, 26. 11. that he goes armed with Authority, breathing out threatenings and slaughter. Acts, 9. 1. resolves to attach and imprison all sorts 〈◊〉 〈◊〉 Sexes, men and women that prosess the Name of Jesus. When he is running full carreer in such 〈◊〉 and cruelty, the Lord then meets him, unhorseth him, takes his weapons out of his hand, 〈◊〉 his Commission, and causeth him to bear his Name, who had before blasphemed it, to care sor all the Churches who before destroyed them, he makes him fall at his foot, and follow his 〈◊〉 and colors, Lord, what wilt thou have me to do? The 〈◊〉 beyond his place, commission and allowance, he scourges and cruelly handles Paul and Barnabas, and when he prides and pleaseth himself in his cruelty and 〈◊〉 behavior towards the poor servants of the Lord he then takes him to task Acts. 16. 30. pulls him down upon his knees and forceth him to seek for mercy and direction from those to whom he shown no mercy nor humanity before, he trembling fell down saying Sirs what must I do to be saved? The Lord stops not Manasseh's out-rage when he enters first upon his kingdom (as he easily could have done) but suffers him to fil up the measure of his iniquity, so that the bottom of Hel could not afford abominations more or worse than were practiced by him, he filled Jerusalem with blood, shut up the doors of the sanctuary, gave himself to witch-craft and conjuring. The Lord now grapples with him by the power of his grace, and after his mighty provocations, persevering also in those desperate courses; the Lord humbles him mightily under his almighty hand and brings him to the obedience of his will, 2 Chron. 33. Chap.

The Reasons of the point are four.

The greatness of his power is hereby discovered, and that he hath laid salvation upon one that is mighty, that when all the power of darkness hath proceeded to his highest pitch, when the subtleties of Hel and all the venom of the corrupt heart of man furthered by all advantages, that the world and counsel and company of ungodly have brought in all forces, to manage and maintain a wicked and ungodly course herein appears that power of the Almighty whereby he is able to subdue all things to himself; in that he batters down all the strong holds of the hearts of the sons of men and every high thought that lifts up itself against the obedience of his truth, dasheth all those temptations and delusions whereby the Enemy hath advanced his Kingdom in the hearts of his captives and vassals, so that Satan and all his fortifications shall down like lightning before the dispensation of the truth: this is indeed the power of God unto salvation Rom. 1. 16. this is the out-stretched arm of the Almighty revealed in this so wonderful a work Isa. 53. 1. thus the Apostle 2. Cor. 10. 4. the weapons of our warfare are mighty through God, to cast down strong holds. It was that which 〈◊〉 observed wisely and as truly concluded, Exod. 18. 11. Now I know that the Lord is greater than all God's for in the thing wherein he dealt proudly he was above them. It is most true in this case, herein it appears that the Lord is greater than all gods, the god Pride and Stubbornness, the god Self-love, and Self-confidence, the god Covetousness and Uncleanness; greater than all the Devils in Hel, than all the Temptations in the World, and all the distempers in the hearts of sinners, because in the thing wherein they dealt proudly, he was above them. As he said I know not the Lord I will not let Israel go. So when they deal proudly, I know not the command of a Christ to obey it, I know not the reproof of a Christ to reform by it, I know not, acknowledge not the threatenings and terrors of the truth which are denounced, know that God can if he will, and its certain he will if he ever take pleasure in thee to bring thee out of bondage he will be above thee in all these, when you shall see the sturdy stoop, the stubborn yield, and he that was firce and proud as Belzebub himself to fall at the foot of Christ, tremble at every truth, melt under the least admonition and counsel, herein you may know the greatness of God indeed, when Peters chayn fell, the iron Gate 〈◊〉 way, he concluded it was a message of God. And therefore Moses looks to this in God when he desires the removal of the great provocations of the 〈◊〉 ; Numb. 14. 17. I pray thee let the power of my Lord be great according as thou hast said. When the walls of 〈◊〉 〈◊〉 〈◊〉 to the ground: 〈◊〉 the sounding of Rams horns it argued the breath of the Almighty went out with them. So to see the mighty fortes of carnal reason which men have reared against the force of the truth, and when they have entrenched themselves in the desperate resolutions of the self-willy, waywardness of their own hearts yet to become easy, yielding, and under, so that a child may lead them, the greatness of God's power appears in this.

The riches of mercy is hereby especially magnified which 〈◊〉 all the baseness 〈◊〉 our hearts, the miscarriages of our lives, beyond all our unkindnesses when they are beyond measure, herein the Lord seems to give way to the wickedness of the sons of men, to swell 〈◊〉 the common bounds, that his mercy may appear to be beyond all bounds, and boundless and bottomless that's the virtue of the salve when the wound is deadly to heal it, the excellency of the physic when the disease is past hope, and help, then to recover it. Rom. 5. last. When the Apostle had disputed concerning the freeness of grace he asks this question why was the Law added? he answers, that sin might appear and be aggravated, because the Law was given, and the end of that, and the use that God made of it, that where sin abounded grace abounded much more, when sin hath done what it can by all advantages, mercy will do more than sin, that as sin had reigned unto death so grace might reign unto life through Jesus Christ our Lord, God suffered pride and rebellion to reign in Paul, for this end that his mercy and patience towards him might be exemplary 1 Tim. 1. 16. hence it is that the times wherein 〈◊〉 gets ground and prevails they are called the times of mercy wherein that gets 〈◊〉 Ezek. 16. 5. 8. When the Church was weltering in her blood and had neither 〈◊〉 in herself nor succor 〈◊〉 without, then was the time of love, not a time when it was deserved but a season wherein it should be magnified, otherwise in reason the Lord might have taken many other times more suitable to his love. Nay the more vile & miserable they were, Herein is the sovereign virtue of his love and mercy to make them acceptable and beloved.

Look we at the condition of the parties from whence also another reason of the dispensation of the Lord may be discovered, hereby the Lord stains the pride of all flesh, and confounds all the carnal confidence that men seem to place in the creature; for should either the wisdom of the wise, the pomp of the rich, the parts and pains and studies and dexterity of the prudent and learned, the honor and magnificence of the mighty, and the Monarchs of the world should have found the Profit of the means or received the prevailing power of the holy spirit in his ordinances for their saying good. Men would have eyed and honored those excellencies, and doated upon them, hung all their hopes and confidence upon the presence and work of these; so that the conclusion out of carnal reason would have issued here, none but such should have had any good, none of all these that had these out ward 〈◊〉 should have wanted it, and so some would have been discouraged, that could not attain these, others would presume and be secure that did possess them, and the Lord have been deprived of that honor both of confidence and dependence that was due from all. That the Lord might lay all these excellencies in the dust and forever wean the hearts 〈◊〉 men from setting their hopes thereupon, he takes the weakest and the worst and those also when they are at the greatest Under of all baseness and wretchedness, they shall outstrip all those in whom there is this seeming worth, of all the surpassing eminency that the Earth can afford. Thus the Apostle disputes, 1 Cor. 1. 26. you see 〈◊〉 〈◊〉 , not many wise, not many mighty, not many noble, these are the three excellencies in the world. The 〈◊〉 abilities of wit and learning, the nobility of birth, the privilege of our place and state. The Lord 〈◊〉 〈◊〉 whole course of carnal excellency, he chooseth the 〈◊〉 to confound the wise, the weak to confound the mighty, base things, that are not, to bring to naught things & things that are, nothing, of any probability or possibility in an ordinary way, that might have attained any good, being wholly set, against it nothing of ingenuity or moderation or common 〈◊〉 , but when they grow desperately wicked yet then the Lord doth good that no flesh may glory in his presence; that it is not in your wealth or parts or endeavors or outward pomp, behold these poor base creatures, base in their condition and yet more base in their carriage, scant worse in the bottom of Hel, yet these are called. Oh how will it confound the wise to see the foolish of the world brought to the knowledge of Christ when they never knew the things belonging to their peace, how will it confound the Civilian and subtle hypocrite who had painted over his profession with appearance of Godliness to see a profane wretch whose leudness time was when he loathed, as though his person were not fit to be looked on, yet now pulled out of his sink and dunghill, made a glorious saint in heaven when he shall be cast out amongst dogs. So the Prophet. Ezek. 16. last.

Look we at the Work itself, There is also a depth of infinite wisdom in this Dispensation to bring that about in many hearts, and that by this means, and that with most success the Lord suffers many to go to a great excess of sin, before he lays hold upon them, or seems to take them to task, that the grossness of the evils might make way for their more easy conviction; and so for the entry of the Word upon their souls, and their subjection to the power and evidence thereof. Men or Hypocrites of a smooth refined carriage, when they carry a conformity in their course to the ways of Godliness, and have strength of carnal reason to make the best of an unblameable life, it's hard for any to come within them, either to pass a Sentence of their present condition, because love hopes the best, when it can bring no evidence of the contrary evil, much less to persuade their estate is unsafe and not sincere; but when the Lord lets loose Satan, or some loathsome lusts upon them, that they become scandalous and notoriously 〈◊〉 , and their 〈◊〉 appears in their fore-heads, then they yield to go out of the Camp, and confess they are unclean. As the Physician when he would cure the cold Palsy, he is content to cast his Patient into a burning Feaver, because he can tell how to come the better to the Cure. So here, our Savior wisheth, Rev. 3. 17. I would thou wert either hot or cold, because then he could tell how to deal with her; if either truly good, he would encourage; if openly naught, he would then convince her, he knew how to apply the means, and she would be content to receive it; bu when she conceives her selfrich, she will receive nothing; wise, she will hear nothing. So I have known some in experience, that would take it in indignation that any should question their Grace, until the Lord left them to some foul falls, gross cozenage, scandalous drunkenness, &c. that hath made them go deeper, &c.

The 〈◊〉 operation of the Word, the breaking, and so converting the heart of a sinner depends not upon any preparation a man can work in himself, or anything he can do in his corrupt estate for the attaining of life and Salvation. For had the Lord expected the good use of a man's free will in the employment and exercise of the works of civility and outward moral behavior, had he looked for the husbanding of the stock of those moral abilities which are left in corrupt nature, or 〈◊〉 by the 〈◊〉 of providence in the restrainning strokes of common grace, or had the Lord stayed until these 〈◊〉 had either valued the worth of the Apostles and their administrations, and painfully improved the advantages, of the means of grace and 〈◊〉 now brought home to their doors, or brought a teachableness of spirit to the ordinances. If either the preparation and saving conversion of the souls of men had depended upon any such emprovement of themselves, it's certain they had not now been made broken-hearted sinners, or savingly brought unto the Lord, and for ought any man can. tell had never attained it. But when cross to the course of humanity they mocked and scorned both 〈◊〉 persons & message of the Apostles contrary to truth, they cast reproaches and contumelious contempt upon them, 〈◊〉 men are full of new wine, nay when they were carried with professed opposition, malignant enmity against their persons and dispensations, yet now the Lord presseth in upon them, by the prevailing power of his spirit and word and doth good to them, when they set themselves by all the policy and rage they could to oppose the work of the Lord and their own everlasting welfare; clear it is therefore that this spiritual dispensation of breaking or calling of them home depends not upon any preparation which was done, nor any performances all which for the present were professedly opposite to their own welfare; but merely upon the power and good pleasure of the Lord, and the work of his spirit which he puts forth when it seems best unto himself its not in him that wills or runs says the Apostle, he puts both together and denies success unto both, that so he may take off all the cavils that could be made or indeed pretended. For had it been said the means were powerful and in a plentiful manner bestowed but men would not do what they might and ought, may be there was a slight 〈◊〉 , some powerless wishing but there wanted the strength of endeavor behold he excludes both It's not him that wills only, nay let him run for it, put to the best of his abilities, that will not do the deed. It's not there but in the good pleasure of him that shows mercy Rom. 9. 17. And hence it is that the very spirit of bondage, terror and astonishment, and sensible troubles of heart, which many times wicked men that fall finally short of saying grace, yet attain in some measure or degree even that is beyond the reach of a man's own power, We have not received the spirit of bondage to fear Rom. 8. 15. even that is a gift and must be received and is dispensed freely, all that a natural man can do cannot cal for his old terrors and troubles which out of his sensuality he hath devised ways to wear out, unless the Lord will set them on by his hand. And hence the Apostle makes the exception so general to Timothy, 2. Tim. 1. 9. Who hath saved us and called us with a holy calling not according to our works but according to his own purpose and grace, so the resolution is into the free grace of God & the sovereignty of his purpose, issues not from any work of ours, hangs not upon that hinge, & hence it is the Lord denies the communication of means to some whom he foresees would use and husband them to better advantages and bestows them upon such who neither prize nor profit by all they have, nay are open contemners and opposers of the truth. Woe be to thee Chorazin woe beto thee Bethsaida for if the great works that have beendone in thee had been done in Tyre and Sidon they would long before this day have repented in sackcloth and ashes Math. 11. 21. yea he professeth Ezek. 4. 6. If he had sent Ezekiel to a strange people and of hard language such as had never heard of the things of God and grace they would have hearkened to him when the Jews rejected his counsel and the commands of God dispensed by his means, Hence it is the Lord to show the sovereign freedom of his pleasure, that he may do with his own what he will, and yet do wrong to none, he denies pardon and acceptance to those who seek it with some importunity and earnestness Prov. 1. 28. they shall seek me early and shall not find me and yet bestows mercy and 〈◊〉 known himself unto some who never sought him. Isai. 65. 1. That we may 〈◊〉 from hence forever to fear and avoid that haeretical doctrine of the Arminians so deeply dangerous to the salvation of men's souls and so exceedingly derogatory to the glory of God's free grace in Christ, who maintayn that if we do what we can, and improve the natural abilities we have, and the means we do enjoy God will not deny to give us the grace supernatural we want. An opinion so gross that the Popish school will not abide by it, and the most ingenuous of the Jesuits themselves do professedly oppose and condemn. For besides that it destroys the comfort of a sinner & dasheth the hopes of all the sons of men, for if none should be saved but those that do what they can, its certain never any man either in nature or grace did what he 〈◊〉 either emproveing his natural abilities as he might according to special opportunites and liberties put into his hand, nor 〈◊〉 faithful ever tohusband their grace according to what they received and was expected, and might also be justly challenged at their hands; If therefore their hopes had their support here, their hearts and hopes and comforts and happiness and all would fail them, and they must needs have their lives and their everlasting condition ever in doubt and suspense, and in issue sink down in everlasting discouragment, but I say besides this it destroys the whole frame of grace in the carriage of it.

First it undermines the very foundation of the dispensation [ 1] of grace which proceeds as we have heard from the purpose and Good pleasure of the Almighty thither our Savior looks as at the fountain from whence all spiritual favors proceed: Math 11. 26.. I thank thee Father &c. Even the Father because it pleaseth thee 2 Tim. 1. 9. called not according to our works and free will, but according to his purpose and free mercy Rom. 11. 19. Whom he will he hardens, and whom he will he shows mercy to soften and converts; he doth not expect how we improve the freedom of our wills and perform our works, but he gives both will and deed whereas this opinion resolves the issue of my conversion and so of salvation into my own purpose, and as he said makes God's free grace lackey after man's free will. For it is in a man's power and pleasure to do what God hath put into his own power according to his own will, if I will do but what I can, if I will, and improve abilities and advantages afforded, but as I may according to this conceit, God will never deny me the Grace I want, the mercy and Salvation I do endeavor after. So that the last resolution in this way is left upon a man's own free will, if he will not do what he may, he misseth his good, if he do what he can, he shall not fail to receive it.

It cuts the very 〈◊〉 of the Covenant of 〈◊〉 , [ 2] and the freedom thereof. For upon this ground and grant, it's not in God's hand to dispose of his own mercy, but it is in my hand, and left in my choice; If I will improve liberties and advantages, I may have the Grace I want; if I will reject both, then it's my folly and negligence, I must bear the blame, and endure the misery, and thank myself, when it was in mine own power, to provide for mine own comfort. This course issues and returns into the Covenant of Works: these Paul sets in such a direct opposition, as that they cannot stand the one with the other, Rom. 11. 6. If of Grace, it is no more of Works, for then Grace was no more grace; if of Works, then not of Grace, for then Works were no more Works; what then Israel hath not obtained, q. d. It was not the bulk and body of the people, nor in the power, ability, or performance of any person; but the Election hath obtained: Not because Israelites, not because they had such Privileges, not because they used such Ordinances, and took up the performance of Duties required; but because elected, therefore called, therefore justified. The contrary course which issues the obtaining of Grace into the improvement of abilities and advantages, returns as I said into a 〈◊〉 of Works, for the Condition in the ultimate resolution still remains in my power, the staff is left in my hand. It's all one upon point to have 〈◊〉 enough in my hand to pay, and to have it in my power to command, if at my pleasure in another hand; and so I dispose of God's mercy, and my own good in the issues. Whereas in the Covenant of Grace, all is firstly, freely, wholly, and only in the hand of the Lord to dispose, to whom he will, what, when, and after what manner he will. In this Covenant he doth not require the condition only; but the Lord Christ as the Second Adam, he performs the Condition also; not only requires new hearts, but puts new spirits into us; not only commands us to believe, but enables us; and as he himself speaks, Gives us to believe, Matth. 13. 11.

This crosseth the end of the Covenant, and the scope [ 3] of the whole course, and administration of the means of life and Salvation; which is to set forth the glory of the Riches of God's Grace in the Eyes of all, and to the Consciences and acknowledgments of all hearts, a return of all 〈◊〉 to him, and a total dependence upon him forever. Therefore the Lord chose the base and despicable things that are not, to confound things that are, 1 Cor. 1. last. that no flesh should glory in his sight, and that he that glories, might glory in the Lord. By what Law is boasting excluded? by the Law of Works? Nay, but by the Law of Faith. Rom. 3. 27. For if Abraham had been justified by Works he had whereof to glory. Rom. 4. 2. And therefore as in the Material, it's so in the Spiritual Temple, the laying of the first and lowest stone, and adding of the last, all the people cried, Grace, Grace; and hence the whole chain is as it were of God's own making and tying, Whom he predestinated, them he called; and whom he called, them he justified; and whom he justified, them he glorified, Rom. 8. 30. and the end and issue of all, is set down by the holy Apostle, Eph. 4. 15. when all the Churches shall meet at the great day of Appearance in the unity of the Faith, it is to the acknowledgment of the Son of God. By whom were you called, humbled, justified, adopted, sanctified? By the Son of God, receive all from him, return all to him. But this Opinion plucks the Crown from Christ's Head, the Glory from his Work, the Praise from his Grace, and gives it to the will of man, and the improvement of those abilities and opportunities the Lord hath put into his hand; because by this means he makes himself to differ. For set Paul and Judas in the same rank, let them enjoy the same means, share in the same liberties, advantages, opportunities, one as the other: Paul by the good use of his free will, he plays the good Husband, he doth what he can, and he obtains what he wants, and receives Grace; Judas plays the Prodigal and Unthrift, doth not what he should and might, and therefore he wants Grace: so that they were both equal in the privileges and opportunities they received from God, they differ not there; that Paul hath that Grace which Judas wants, he may thank his own pains and improvement, and glory in himself and them. Nay, Paul is not bound to be thankful to God for anything more than Judas; for he had no more from God by this Opinion than Judas, what he had and received more, it was by his own improvements, which to conceit, is a most hellish delusion.

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

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

They do not, nor can dispose the soul, as that it may be [ 2] thereby a fit subject to receive Grace: Those actions which leave the soul under the power of sin, and acted by sin, and a man in a Natural condition, those still leave the soul indisposed to Grace; for the Natural man perceives not the things of Grace, nor can he receive them, 1 Cor. 2. 14. they found him in the world, and they leave him in the world, and the world cannot receive the holy Ghost, John 14. 17. Natural and corrupt actions, cannot prepare immediately for Supernatural Grace.

There is no promise of giving saving Grace to such, [ 3] and none could ever be shown. That which sometimes the Arminians pretend, but press it with no great confidence, is in Matth. 25. 29. in the Parable of the Talents; To every man that hath, shall be given; and to him that hath not, shall be taken away, even that he hath: Hence, He that hath, and useth his Natural abilities well, shall be given Supernatural. Answ. That gloss corrupts 〈◊〉 Text, and doth not suit with the Scope and Circumstances of the Parable, as hath been made good by many Arguments, by such as have diligently searched into the sense of the place. The unprofitable Servant that used not his Talents well, he is to receive that Sentence, 〈◊〉 must be cast into utter darkness; which were it understood according to the former Opinion, it would infer an apparent falsehood. He that did not improve his Talent, was forth with to be cast into utter darkness; but many that do not use their natural abilities, and the special advantages well, have been formerly, and will without question be brought home to Christ and happiness, 1 Cor. 6. 9, 10. Know ye not, that no Adulterer, Covetous Reviler, Extortioner, shall inherit the Kingdom of Heaven; but such were some of you, but ye are washed, but ye are cleansed. 1 Pet. 4. 2. It is sufficient that in time past we have had our Conversation among the Gentiles, when we walked in lasciviousness, 〈◊〉 , excess of Riot, Revelings, and abominable 〈◊〉 . These did not use their Natural abilities well, and yet were not cast out into utter darkness; therefore the using of the Natural abilities, is not the having, or the using of the Talent there meant. 〈◊〉 I suppose the meaning of the Phrase is, by him that hath, is meant the man that is truly gracious; the Talent is the Gospel; by having, is the receiving and 〈◊〉 of it in a good and honest heart, and the sanctified use of it in a saving manner. For the Evangelists Expressions seem undeniable to evidence this meaning, Matth. 13. 11, 12. When our Savior Christ had told his Disciples it was given to them (q. d. it's the peculiar special work of the Spirit of Grace in your hearts) to know the mysteries of the Kingdom, but to them it is not given; he ads the reason and proof in the next verse; for to him that hath, he that in sincerity entertains the Gospel shall have a further communication of the Truth, and sweetness of the Gospel to his soul; but whosoever hath not, whosoever entertains not the Gospel in truth and uprightness, from him shall be taken away the Gospel, which by a seeming profession of falls-hearted, lazy entertainment he would seem to have, but never had in sincerity; the like connection is found, Mark 4. 24, 25. Take heed what you hear, and unto you that hear, i. e. that do take heed what you hear, more shall be given; for to him that hath, shall be given; but 〈◊〉 that hath not, i. e. that doth not take heed what he hears, and so receives not the Word in sincerity, from him shall be taken even that he hath.

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

Thou thyself, and all thy services being in a natural estate, are as a menstruous cloth, both in themselves, and in the sight of God's pure eyes, unanswerable to God's mind, and the Rule of the Law, and therefore cannot save you; yet thy sinful neglects, impudent and scornful contempt of the way and means of Grace, will undoubtedly damn thee: This is condemnation, that light is come into the world, and men love darkness more than light, John, 3. 17. The Scribes and Pharisees despised the Counsel of God against themselves, Luke, 7. 30.

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

Though all that thou canst do, can neither prepare [ 3] thee for Grace, nor purchase Grace for thyself, yet the means through Divine Institution are mighty; God by them can work effectually, and if it seem good to 'his good pleasure, he will; wait upon him only for that good thou wantest, from whom only it can be received. As the Leapers in the time of the Famine resolved to try what might be done by others for their safety, who could do nothing for themselves. That is God's way and means; try what God will do, in whose pleasure it is to give, or deny. I might ad what Divines speak, and seasonable 〈◊〉 to the Point in hand. While thou art endeavoring as thou canst, it lessens thy sin, and prevents further plagues, unto which thou wilt be subject, through God's just Judgment, and thine own just deserving. Abab' s 〈◊〉 humiliation, prevented the 〈◊〉 plague, though it did not free him from the eternal, 1 Kings, 21. 29. Seest thou 〈◊〉 Ahab humbles himself, I will not bring the evil in his days.

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

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

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

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

Impossibilities are of two sorts, 1. Some are absolute that exceed the compass of our being, or all that ability we ever received. 2. Impossibilities by supposition, which though the things be possible, yea; easy in their Nature, and with reference to their first order, and institution; yet by reason of some inconveniences, hindrances, weaknesses which fall in beside, and cross to the course and constitution of things as they were at first; that which formerly might easily have been compassed, there is in ordinary course no possibility to attain unto it. And to such 〈◊〉 , a man may be justly tied, and failing in his performances, may justly be punished by the Law of Nature, Nations, right Reason, and the righteous Rule of God. The 〈◊〉 hath borrowed so much money, which he may improve, and is bound to repay at such a day appointed; if he through his prodigality and riot, shall vainly mis-spend, not only the Sum he borrowed, but his stock, a fair estate unto which he was born, so that it's now impossible to him, thus impoverished to satisfy. May not the Creditor according to all the Rules of Right and Reason require his Money, & in the default of payment, punish or imprison? No Nation ever questioned it. It was not only possible for Adam, but easy to love God above all; if he through his fall, hath brought impossibility of payment upon himself, the Lord may in Justice require it, and punish him for it. And certain it is, God justly may and doth deny Reprobates Grace; not only because they do not what they may, but also because they do that which through the corruption of their own hearts they cannot avoid: As namely because of the enmity of the wisdom of the flesh, they are not, nor cannot be subject to the Law, and 〈◊〉 Will of God, Rom. 8. 7.

That for which God condemns the wicked, for that he denies them Grace and Glory: For Condemnation implies both, and cannot admit either. But they are condemned, not only because they do not so much, but because they did such and such Duties to false ends: not because they did not fast and pray, but because they did both to a wrong end, to serve themselves and lusts, and not to serve God: and yet they could not aim at God's Glory as their last end. If for the not doing of such Duties they should and might do, they only want 〈◊〉 , then if they had done such and such according to their power (as they could) and improvement of their abilities, then they had received Grace undoubtedly, which hath been fully confuted by the former Arguments. To issue this Point, that we may fence ourselves against so dangerous a conceit, let us take in, and store our hearts with some saving Truths, as a Sovereign Antidote against such falls-hoods: and herein I shall not only speak mine own Judgment, but the Judgment of all my fellow Brethren, as I have just cause, and good ground to believe, that so you may receive them 〈◊〉 Truths under the Testimony of many Witnesses.

Ballast therefore thy heart with the Conclusions following:

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

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

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

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

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

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

COMFORT. Here is ground of incomparable Encouragement, and in truth, of inconceivable Refreshing to hold up the heads and hearts of the most wretched sinners in the most forlorn condition, able to shore and prop up the soul with some possibility of good, that it sink not down, and be swallowed up with desperate discouragement. I am almost afraid to cast such Pearls before Swine: And when I do but think or suspect [ 6] that any carnal wretch should abuse this kindness, and turn this Grace of God into wantonness; if it do not depend upon my doing, I will do nothing, let God do all. I am forced almost to bite in my words, and my heart almost misgives me, as loath to cast away such compassions of the Lord upon such hellish Varlets, who out of the venom of their Spirits would turn these choice Preservatives into Poison. Yet because it is like a piece of board left after the wrack when the Ship is broken as the last means of relief; as a cord of compassion let fall amongst a company of poor perishing Creatures, ready to be over-whelmed with the floods of iniquity, and who knows but some may catch it at the last cast, before they go hence, and be seen no more. Let me therefore bequeath this Encouragement to you as my last Will, even the words of a dying man, before you and I appear before the dreadful presence of the Lord. Know then, you are yet in the Land of the Living, and bless God you are so; and know, because it's the will and pleasure of God to do good to some of the worst of men as he sees 〈◊〉 , therefore there is yet hope while there is life; some little peep-hole of hope, like a pins head, a possibility there is you may receive good. You see here how he prevails with the spirits of 〈◊〉 most perverse, they have their hearts 〈◊〉 , though it be 〈◊〉 the hair 〈◊〉 heart and all, 〈◊〉 when they 〈◊〉 and wounded the godly 〈◊〉 〈◊〉 〈◊〉 poor Disciples. 〈◊〉 your hearts echo then from every corner of the Assembly, Pierce me, me 〈◊〉 ; Pardon me, me also; Humble me, me also; 〈◊〉 thy abundant goodness and good pleasure. If the 〈◊〉 be 〈◊〉 so dangerous, and in appearance 〈◊〉 ; 〈◊〉 the disease be 〈◊〉 so deadly, and in the apprehensions of all, past help, If the Physician and 〈◊〉 be known to have cured and helped in such cases, and that he yet lives; the patient will yet support himself with such inferences, why may not my sore be cured, my disease healed, so the Lord lives who hath done as much for forlorn sinners and why not for me, poor wretched creature, say so, thou sayest 〈◊〉 .

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

One complains his wants are so many, he cannot 〈◊〉 how ever they should be supplied, another complains his spirit so perverse, he knows not how it can be subdued, a third his rebellions so open, so gross against the Almighty & all the means of life, its 〈◊〉 that ever the Lord should pass by such hellish provocations I 〈◊〉 all your complaints are just and weighty, your condition very dangerous. And let me tell you did your relief and help depend upon your preparations and 〈◊〉 or 〈◊〉 , its certain your hearts and 〈◊〉 and hopes would utterly fail and give up the Ghost. Here is the anchor of your hopes that where in your help lies is here, and leave not this anchorhold the Lord can do good and will, against all indispositions and oppositions of spirit, & carriages to the contrary, as he sees fit. And therefore thou mayest lift up thy head and say then it may be to me yea to thee never so weak, to the perverse and rebellious. Attend what the Lord says take his word and take it with thee.

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

True thou hast been taught by men, and man and means have happily done their best, and truly they are nothing, and thou art nothing, and all that they and thou canst do is nothing, yea but they shall all be taught of God, says the text. Christ now in heaven did more by the Ministry of Peter, than in his bodily presence he did, nay (go further than that) then his bodily presence could do, though he spake as never man spak. No matter how dull thou art if God will teach thee, how weak if God will strengthen thee. Be thy wants what they will be or can be, the all-sufficient God wants neither wisdom nor power nor mercy to do what thou canst need, and he will, for thy good. And his power pitcheth his tent, and taketh pleasure to show itself in weakness. Thou art foolish, God chooseth the foolish things of the world to confound the wise. 1. Cor. 1. 26. 27. Thou art not anything thou shouldst be, God delights to cal things that are not as though they were, and therefore may cal and choos thee also. They are not only dry but dead bones which the Lord makes to live Ezek. 37. 2. can these dead bones live? they are not only miscarrying but barren wombs which the Lord makes to bear, and be fruitful. Not only when things are under hope but when there is nothing in present appearance or expectation then God can do it. Rom. 4. 24. when it is not only beyond thy power and ability God can support thee, and strengthen thee, teach and quicken thee when it is beyond not thy apprehension, but thy very thought and hope; he hath done so, 〈◊〉 do so, he lives still, and can do so to thee also.

True my weaknesses are many but thats not all, nor yet the worst, the way wardness and perverseness of mine own heart ads the greatest weight unto my misery and wretchedness not only destitute of any spiritual good, but not willing to be made better, my brow as brass and my neck like an iron and sinew, as the Lord complaynes,