at that great Day upon pain of everlasting Damnation take heed of these sins and lay down these rebellions and withal shews his Warrant and look here 2 Thess. 1. 8. The Lord Jesus will come in slaming fire to render vengeance against all that know not God and obey not the Gospel take heed therefore of this disobedience against the Gospel you wil rue it eternally else and loe here again Prov. 29. 1. He that being often reproved hardeneth his heart shall suddenly be consumed and that without remedy thou hast been often reproved for these and these evils and stil thy heart is hardened against all Reproofs take heed lest sudden destruction come upon thee So again 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with man-kind nor Theeves nor Covetous nor Drunkards nor Revilers 〈◊〉 Extortioners shall inherit the Kingdom of God Do not you know this saith Conscience have not I often told you of this have not I warned you of it and yet thou art still guilty of these and these evils Thus Conscience comes armed with Evidence and Authority of the Truth like the Angel with a drawn sword in his hand stands as the Watch-man to give warning he stil minds and remembers the sinner of his waies and of Gods righteous Judgments As somtimes Moses to Israel Deut. 30. 17 18. But if thine heart turn away that thou wilt not hear I denounce unto thee this day thou shalt surely perish and if any man when he hears these words shal bless himself in his heart saying I shall have peace though I ad drunkenness to thirst the wrath of the Lord will smoke against that man and he will cut him off c. This Charge and awful Command of Conscience makes the soul shy of stirring out unto such ungodly courses makes the corruptions skulk in as it were so that they dare not shew their heads this is the roaring of the Lyon that makes al tremble and be at a stand the direful warnings and threatnings that Conscience sets up and gives in out of the Authority and sovereignty of the Truth which is dreadful in presenting the displeasure of the Lord so that the sinner withdraws himself from such courses companies practises unto which he was addicted and had formerly bestowed himself When now the Devil and his Instruments the World and her Favorites perceive their company 〈◊〉 their companions departed they al set 〈◊〉 the soul and labor to withdraw it from under the Charge and Command of Conscience The World by her Allurements Satan by his Temptations and 〈◊〉 accursed delights of our sinful lusts they al 〈◊〉 the soul and by their wiles perswade the sinner 〈◊〉 joyn sides with them and not to be awed or carried by any contrary command these be say they 〈◊〉 denounced but threatned men live long this wind shakes no Corn this is in way of Policy to scare men but it is not in earnest to hurt men the same hath been spoken to others but nothing inflicted upon them they never found never felt any such sore blows as al those terrible shakings of the 〈◊〉 would pretend Thus the sinner is yet drawn aside to follow his sinful courses Conscience therefore makes after him laies violent hands upon him and holds him faster than ever he becomes now an accuser of him who was only a friendly admonisher before a swift witness yea a thousand witnesses against him before the tribunal of the Lord by reason of his sins committed He raiseth therfore Hue and Cry after the sinner finds and attacheth him he that was Gods Herald before to tel and proclaim what should be done becomes now Gods Pursevant to summon his Sergeant to arrest him for what he hath done he that directed him before now smites him as 2 Sam. last 10. Davids heart smote him after he had numbred the people Though the sinner could avoid or neglect the Command of Conscience he cannot avoid the Stroke of Conscience though he could avoid the warning of Conscience and cast away that yet he cannot avoid the horror of Conscience Rom. 2. 14. His thoughts accusing of him in Gods behalf and his accusations wil be heard nay his judgment is now aggravated because of the Command that was 〈◊〉 As Gideon dealt with the men of Succoth who scorned him when he pursued Zebah and Zalmunnah Judg. 8. 7. Returning he tore their flesh with the thorns of the wilderness So 〈◊〉 after his Commands have been slighted and his warnings cast behind the back he surpriseth the sinner in the midst of his 〈◊〉 and greatest Jollity you shal answer for these sins before the Judg of the World and so follows him home to his house and to his bed and 〈◊〉 violent hands upon him and drags him before the Tribunal of the Lord and there indites and accuseth him Lord this is the man an Enemy to thy Majesty a Traytor against the Truth that hath conspired with Sin and Satan and his secret Lusts against the blood of Jesus and the power of Grace and Godliness What is this He that hath born a privy grudg against the power of the Word a spleen against the Saints that hath committed such and such sins Yea Lord He hath done so and been so at such a time and such a place in such a company he hath been guilty of such abominations nay saies Conscience you know that I know such a night what privy plottings and cunning conspiracies your heart and your lusts your pride and 〈◊〉 and uncleanness had what consultations you had against the Lord take him therfore horror anguish of heart keep him in bondage thraldom until he be content to repent to take shame and bid an everlasting 〈◊〉 to 〈◊〉 〈◊〉 with that the flashes of Hell fire seize upon his soul the venom of the vengeance of the Lord pursues him his Arrows stick fast in him and the poyson thereof 〈◊〉 up his 〈◊〉 the galls and stabs of Conscience make him bleed inwardly so 〈◊〉 all his friends delights comforts 〈◊〉 corruptions cannot bail him or pluck 〈◊〉 this hook of horror out of his heart And thus 〈◊〉 poor sinner like a Malefactor goes up and down 〈◊〉 his Jaylor an accusing Conscience to attend 〈◊〉 the chains of darkness of horror and guilt to 〈◊〉 and guive him that he becomes weary of his 〈◊〉 and not worth the ground he goes on until he 〈◊〉 to confessing bewailing repenting reforming 〈◊〉 yea engaging himself to his Conscience 〈◊〉 that as in Gods sight that if he will abate his 〈◊〉 he will obey his commands listen to his 〈◊〉 and yield unto whatever either it shall reveal 〈◊〉 him or require of him So that Conscience seems 〈◊〉 be quieted for the while and abates the soul of 〈◊〉 overbearing horror lets him out of prison upon 〈◊〉 sufficient bail When his accursed
from his Cups the Adulterer from the arms of his Queans and the worldly man from all the snares of the world the Lord can do it and wil do it also for those that belong to him therefore to that God look 〈◊〉 that Christ look who hath said it and can do it he can do it for thee as wel as for any other A Third ground of Discouragement which the sinner finds and that is the worst of al viz. The stiffness and stubbornness of his own heart he cannot blame the Devil for 〈◊〉 of him or the world for snaring of him he sayes and knows his heart is as bad as Hell it self he hath courted and desired temptations his heart hath been lingering and hankering after them and had not God been merciful to him he had lived and lien and perished for ever in his sins Nay though there were no 〈◊〉 to tempt nor world to allure yet I have a heart like a dunghil that steams up continually noysom abominations Nay that that 's worst of al If after al the Mercies I have abused and sins committed I had a heart that could repent there was some hope but Oh! the stiffness and knottiness of this heart of mine I have had Conscience checking of me and the Minister reproving of me and the Spirit of God striving with me but Oh! I have a hard heart that cannot repent And this is the plague of al plagues worse than the Devil and Hell it self How shal I help my self here Moral Perswasions Alas my heart spurns at them all and makes nothing of them al I have had the Minister speaking to my soul and the flashes of Hell in my face and yet alas such is the desperate frame of my heart that I wil have my sins or 〈◊〉 die for it What wil al Moral Perswasions and Congruity of Means do here Alas the Heart scorns al As in the Case of a man who fell into deep distress and horror of Conscience 〈◊〉 he had 〈◊〉 the sin against the Holy Ghost lying in that a twelve month together and the Lord let loose the 〈◊〉 of his own Spirit upon him that he often thought to lay violent hands upon himself but this was al that he had to support himself in that sad time my Salvation is not in mine own hand it is not in my Will but in Gods Will It is not in him that Wills or in him that Runs but in God that shews mercy Jam. 1. 18. Of his own Will he hath begotten us by the word of truth He that made the Will can only Convert the Will Oh! then bless God that hath taken our Salvation into his own hand for if it were in our hands if it were left to our Wills we should never have it This is that that may uphold the heart in the midst of al the heavie temptation which wil 〈◊〉 or last seize upon the hearts of men Again Secondly It is matter of Consolation to al the faithful who have found this work of God upon their souls it wil afford them ground of glorious support to fence and fortifie their souls against the dayes of difficulty and times of distress against what ever discouragements or desertions may 〈◊〉 them from within what ever assaults or temptations may press in upon them from without in the following Course of their lives in future times From hence they may promise themselves assistance and deliverance without fail and certainly expect it What ever the temptations be they shal never prevail against them what ever the power and strength of their Corruptions be they shal never be able hurtfully to overcome them If God the Father have once drawn them to his Christ when they did nothing but oppose this work al the power of Hell shal never be able to with-draw them from the Lord Jesus when they desire to cleave to him and to be His. He that plucked me away from my sin with a holy kind of violence when I loved it as my life and was loath to part with it will he deny his 〈◊〉 to me when I strive against it He that forced his Mercy upon me when I resisted it in the dayes of my folly and wretchedness when I resolved I would none of him wil he deny me Mercy when he hath given me a heart to beg and prize it He that sought me and drew me when I forsook him wil he not embrace and entertain a poor Creature when I seek and sue for acceptance from him Thus the Apostle disputes and cleers himself with much boldness and assurance of invincible success and he gains and gets the higher ground of his Fears and Discouragments Rom. 5. 6. 9. If Christ died for us when we were of no strength nay when we were ungodly How much more being Justified by his Death shall we be saved from wrath through him for if when we were enemies we were reconciled how much more shal we be saved by his life If when we had no strength he rescued us from the hand of Hell and Sin and when Enemies reconciled us when he hath given us strength and made us his Friends wil he not for ever releive and succour us yea much more sayes the Apostle he gets upon the higher ground and triumphs over al the enemies of our salvation as knowing he should certainly be Assisted against them al. Thus Samuel shored up the dismayed and sinking hearts of the Rebellious Israelites when the Lord had thundred out his displeasure against them by reason they had wretchedly and treacherously and unfaithfully rejected the Lord and his gracious Government when they would not beleive Samuels words he tels them That God would thunder out his threatnings from heaven 1 Sam. 12. 17 18. c. And when the people saw the lightning and heard the thunder and then saw the hamousness of their sins and feared what heavy punishment they might expect from so terrible a God Then they that cared not for his words and Counsels crave his Prayers Oh pray for us say they for we have sinned and to all our other sins have added this in asking for a King Samuel to prevent the deadly symptom of desperate Discouragement which would drive them from the Lord and so from their own Comfort heads You have indeed sinned yet turn ye not aside from following the Lord And again he ads Turn not aside unto vain things that cannot help And he gives this as a ground For the Lord will not forsake his People for his great Names sake because it hath pleased the Lord to make you his people He that out of Mercy made you his people when you were not he wil not forsake you when he hath called you to him As the Elders of Israel Reasoned when they were to War with Jehu in the defence of their Masters Sons 2 King 10. 4. Behold two Kings could not stand before him how shall we Let this be thy comfort and undoubted evidence of succour and deliverance
not stir to seek for a better estate nor yet receive it if offered Job 22. 17. They say unto the Almighty depart from us we desire not the knowledg of his waies do Ministers press them do others perswade them to a more serious and narrow search to get more grounded assurance of their estate in Grace they profess they bid them to their loss they think they need not be better nor do they desire to be other It is impossible upon these terms that ever the soul should be carried by Faith unto God For to be contented and quieted with our condition as that which best pleaseth and yet to seek out for another are things contradictory And yet this Faith doth For he that is in Christ is a new Creature behold all things are become new 2 Cor. 5. 17. he must have new comforts new desires new hopes 〈◊〉 〈◊〉 heart must be broken to pieces under the weight of the evil of sin and the Curses due to the old condition before this wil part for that the word here used with great elegancy and pregnancy implies viz. by an oppressing weight to be pashed to pouder and dust 〈◊〉 the Psalmist useth it Psal. 90. 3. Thou turnest man to pouder to the dust of death when a 〈◊〉 composition is dissolved and the body returned again into its first principle so the word here by way of resemblance implies that the soul should find his corruption his greatest oppression so that the composition betwixt sin and his soul should be dissolved and taken down and the nature of man return to his first principles and primitive disposition that he sees an absolute necessity to change and then he will seek and be willing to receive a change The 〈◊〉 need no Physitian and therefore will not seek but the sick that need will be content to receive The issue is If the soul be contented with its sinful condition and would not have a change then it cannot be under the power of Faith or receive that which will bring a change but before the soul be broken under the pressure of sin it would not have a change therefore so long it cannot be under the power of Faith Be it granted that the soul finds sin as a plague and therefore would be preserved from the evil of it the second impediment which wholly keeps out Faith is this When the sinner expects supply and 〈◊〉 from its own sufficiency either outward excellencies abilities of Nature or common Graces or the beauty of some performances which issue from any of these For this is Natural to all men ever since Innocency That since the staff was put into his own hand and then needed not nay should not deny their own strength 〈◊〉 to this day this practice of old Adam remain still in all his posterity they will scramble for their own Comforts and try the utmost of their own strength to help themselves rather than be 〈◊〉 to another to help them Hence in cases of Conscience and trouble men are so ready to resolve so apt and free to promise and profess amendment what they will do and others shall see it as well as 〈◊〉 〈◊〉 it and so alas it comes to nothing in 〈◊〉 〈◊〉 either they fall back unto their base courses when horror and fear is over or else wasting 〈◊〉 into a 〈◊〉 formality and so perish in their Hypocrisie This is an apparent bar to faith which is the going out of the soul to fetch all life and power from 〈◊〉 Now wholly to be in our selves and to stay upon our own ability and yet to go out of himself 〈◊〉 〈◊〉 and receive all from his sufficiency are things which 〈◊〉 stand together I came not to call the 〈◊〉 〈◊〉 9. 13. While they sought to establish 〈◊〉 own 〈◊〉 they did not submit to the Righteousness of God Hence t 〈◊〉 the second work of Humiliation is required 〈◊〉 God plucks away all his props and 〈◊〉 him wholly of what he hath or seemeth to have For pride unto which Humiliation is opposite is but the rankness of praise and praise is a fruit of a cause by counsel that hath power to do or not to do this or that as he sees 〈◊〉 Humiliation is the utter nothingness of the soul that we have no power it 's not in our choyce to dispose of our selves not yet to dispose of that which another gives nor yet safe to repine at his dispose In a word as in a Scion before it be ingrafted into another stock it must be cut osf srom the old and pared and then implanted In Contrition we are cut off in Humiliation pared and so sit to be implanted into Christ by Faith In regard of God without this disposition his Word will not nay cannot take any place in us or prevail with us for our good Counsels and Commands and Comforts or whatever Dispensations they fal as water upon a Rock when administred to a hard heart they enter not prevail not profit not at all As Christ told the Jews John 8. 37. ' My Word takes no place in you and Zach. 7. 11 12. They hardened their hearts as an Adamant c. A word of terror to dash the hopes and sink the hearts of all haughty and hard hearted sinners God owns not such will never vouchsafe his gracious presence with them or his Blessing upon them for good be where they will dwell where they will the Lord is not with them nor will dwel in them by his comforting quickening saving presence Hear and fear then all you stout-hearted stubborn and rebellious Creatures whose consciences can evidence that the day is yet to dawn the hour yet to come that ever you found your sins a pressure to you they have been your past-time and delight in which you have pleased your selves so far from being troubled for your evils that it is your only trouble you may not commit them with content and without controul you are troubled with Admonitions and Counsels and Commands and Threatnings that cross you in your sins You were never broken-hearted here for your abominations know assuredly that you wil burn for them one day your proud hearts were never abased and laid in the dust the Lord will ruinate both you and them Never expect a good look from God set your heart at rest for that you may draw the Eyes of others after you make many of your deluded followers and Favorites to look upon you but the Lord will not come neer nor once cast a loving look towards you Psal. 138. 6. Though the Lord be high he hath respect to the lowly but he knows the proud afar off Nay the great God of Heaven and Earth is up in Arms against thee he is upon the March to work thy destruction James 4. 6. The Lord resists the proud but he gives Grace to the humble all Grace is in his gift and he doles it only to the bruised and abased but there is no
they bring not their own carriages to the scanning each man will be ready to be Eagle-eyed into other mens occasions and can easily enquire and question and determine and say others have done thus and so here such have fallen therein such and such have failed but no man saies What have I done and therefore become fearless of what they have done and careless of what they do but each man rusheth into his own wretched course as the horse into the battel because he carries not the light of the Truth into each 〈◊〉 and 〈◊〉 of his conscience to pry into the secret 〈◊〉 of his own spirit and judg aright of that else be his knowledg never so large he will get little good by it The 〈◊〉 that hath his full charge if it carry but level give fire to it it hits and kils the live mark at which it is shot but 〈◊〉 hurts the shooter unless it recoyl in the full power then the man that dischargeth it hardly escapes with life It is so with the understanding that stands charged that is fully informed with a cleer discovery of the nature of sin it 's able to dart in that light into the minds of others that may dazle their eyes daunt and wound their consciences with the dreadful apprehensions of the 〈◊〉 of their evils and work their hearts through the blessing of the Lord to a godly remorse for it but unless their own thoughts recoyl back again upon their own miscarriages and the falseness of their own hearts they will never be awed or humbled or helped against their own sins thereby Here is then the rule we must arrest our own souls in 〈◊〉 Achan was never troubled all the while he heard there was an 〈◊〉 thing in the Camp in general but when the lot had found him and all Israel had charged the evil upon him then his heart failed So we should not content our selves to know and confess that sin is an execrable thing in general which causes Gods gracious presence to be estranged from 〈◊〉 〈◊〉 leave not before we see the lot fall upon Achan 〈◊〉 thou 〈◊〉 attach thine own heart take it in the very fact and as men deal with mutinous Traitors drag thy wretched and rebellious heart before the Tribunal of the Lord and deal faithfully and give in 〈◊〉 against it say Lord there be many Traitors and Rebels abroad in the world which dishonor thy Name grieve thy 〈◊〉 〈◊〉 thy Kingdom 〈◊〉 thy Law loe 〈◊〉 they be 〈◊〉 〈◊〉 heart that hath been stubborn and proud it is my mind that is vain my affections loose my life barren and unprofitable here are those 〈◊〉 〈◊〉 unclean 〈◊〉 〈◊〉 desires no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here they be Lord 〈◊〉 they 〈◊〉 We must also pass sentence impartially without any respect to any private end or ease or quiet which our own carnal hearts would happily 〈◊〉 into the consideration These and these sinns are as bad and as base and as dangerous in this vile heart of mine as in any heart I know under the cope of Heaven if not worse nay what ever abomination is in the bottom of Hell and in the heart of Beelzebub the spawn of the like sins and of the same hellish nature are in my soul they are the seed of the Serpent and that they break not out into the like hideous practises its no thank to my corrupt nature that hinders me but thy Grace and providence restraynes me from such evils It s our desperate weakness and a great part of our misery that we are apt to be favourable to our own follies that sin should be of annother appearance apprehension when we see it in our selves then when we pass sentence upon it as it is presented in the word and in its own nature Impannel a jury of the most wicked nay the worst of men that have been trained up under the Preaching of the word and confess the Scriptures to be the word of God which cannot deceive and let the text be propounded and their opinions be asked in that case 2. 〈◊〉 1. 9. The Lord wil come in Flaming Fire rendring Vengeance to them that know him not and obey not the Gospell they wil all give in their verdict as one man with one mind such as be guilty of such disobedience must certainly have this 〈◊〉 Vengeance from the hand of the Almighty but infer therfore this is 〈◊〉 lot and allowance from the Lord because they have not they do not obey the Gospel 〈◊〉 〈◊〉 their 〈◊〉 do testify so much Now the case is altered when it s once come to their 〈◊〉 It s another kind of ignorance and 〈◊〉 and 〈◊〉 another 〈◊〉 acted then 〈◊〉 〈◊〉 they This 〈◊〉 of our 〈◊〉 〈◊〉 〈◊〉 self 〈◊〉 hearts the Philosopher in the practise of men even by the twilight of the common Principles of reason remaining in the decayes of nature observed For taking it for granted that no man doth wil evil under the name of evil but as it comes under the appearance of som good and that all men easily grant and freely confess that Drunkenness Injustice Intemperance are evil the question then growes how these men judging these carriages to be evil are daily taken aside with the Commission of them Ask the Drunkard whether 〈◊〉 be unlawful he consesseth it Loathsom and yet commits it Ask the Blasphemer whether 〈◊〉 be a sin He wil profess it detestable at one breath and practice it at the next Theeves themselves count it unjust that any by cunning should deceive them cry out of falshood and yet by force 〈◊〉 〈◊〉 others the ground is here When the question is put and propounded in the general they wil grant it when it comes to their particular for such a man at this time upon this occasion in this company for such an end to be loose or tipple in this manner this is not unlawful For in these the Devil casts in 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 Credit Friendship Familiarity as the Lawyers alter the Case by circumstances and by these he would put another 〈◊〉 upon 〈◊〉 carriages and 〈◊〉 make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts they give in evidence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our 〈◊〉 and 〈◊〉 would have the sentence 〈◊〉 〈◊〉 them that in case they may be 〈◊〉 and not utterly 〈◊〉 So David saw sin in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her 〈◊〉 〈◊〉 when he himself 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 Gen. 〈◊〉 24. Therfore thou 〈◊〉 〈◊〉 thy 〈◊〉 with 〈◊〉 Application that they are in thee as in others and 〈◊〉 〈◊〉 in thee 〈◊〉 thou 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon our Consciences otherwise such a particular apprehension may and will suddenly pass away and the steams of our distempers wil easily alter and corrupt our understandings and bring the cause quite
irresistable operation of his Spirit when the soul having that impediment removed it comes to be in the next passive power and immediately disposed to a Spiritual Work vult moveri God leaves a powerful impression upon the will acts this capability to carry it from sin in a right order to God at the entrance of which the soul is moved and takes the impression having taken the impression or motion it moves again and in vertue of that is said to act and consent so that this consent is not from our selves though not without our selves And thus we are put beyond any principle of our own or to be the beginners of our own work by any thing we have in our selves which cuts the sinews of the Covenant of Works and hither many times God wil bring us to our beginnings to the bare board even to leave our souls with him that he may carry us from sin to himself and act us upon himself and keep us with himself for ever Thus David Psal. 119. 29. Take from me the way of lying 〈◊〉 could not take it away himself Hos. 14. 2. Take away all iniquity they leave themselves in Gods hand that the Lord would cause them to turn from iniquity So that in this Condition it 's true to say a man hath not a principle of concurrence with God as by sanctified habits we have but the Spirit puts in us a power whereby we are carried to God The Fourth Particular for opening of the Point The behavior of the heart under this stroak and that appears in the Particulars following When this Sorrow is rightly set on and the soul rightly affected therewith the sinner hath the loath somness of corruption ever in his sight keeps it ever within his ken he could not be brought before to take to heart the hainousness of 〈◊〉 evil Ministers pressed him with it in publick others minded him of it in private forewarned him of the direful venom and 〈◊〉 that lay in those distempers of his that one day he was like to feel to the hazard of his everlasting happiness it would be bitterness in the latter end but he turned the deaf ear to al would not so much as take it into consideration not once look back into the danger of his rebellions nor listen to any thing that may force the same upon his soul but now the case is altered he that could not be brought to see sin before now he wil see nothing but sin cannot be brought to look off from it he feels now the plague of those provocations of his and finds by woful proof and experience the truth of al that formerly hath been told him and hath time enough now to recount the savory counsels those seasonable reproofs directions entreaties which would have kept him from the commssion of those evils the hainousness whereof he is not able to conceive the bitterness and poyson whereof he is not able to bear now he is constrayned to feel the sting thereof He hath now leisure to survey the folly and perversness of his spirit in former times and to sit down in silence and shame now he can seal to that as an eternal truth of God which before he east behind his back as slight and vain Oh I now see the Ministers were faithful watch-men which foresaw the danger and foretold me how dreadful the evils would be which did attend my distempers If I would not leave my sin mercy and blessing would leave me and my heart feels it so The Christians were loving and compassionate which laboured by earnest and affectionate entreaties to with draw me from the wayes of wickedness which with drew me from God by woful experience I sind it so Though it were a sharp yet it was a sure safe word that I have often heard but would never receive It were better to cut off my hand to pluck out mine eye and to enter lame and maimed into the Kingdom of Heaven lame and maimed in comforts and credit and carnal and sensual delights than to have 〈◊〉 these and go to hell where the worm never dyes and the fire never goes out and now my Conscience confesseth it is so Lord where was my mind that could not see this how hard and senseless my heart that could not be affected with this the sinner thus wounded his hand is ever upon the sore his eye upon his distemper as the extream danger that hangs over his head and the deadliest enemy that is in pursuit of his soul he sleeps wakes eats and drinks with this as his daily diet a standing dish carryes it up and down as his daily companion Psal. 51. 3. My sin is ever before me listen to him when he sighes out his prayers in secret ye shal observe his complaints run upon this confer with him enquire of his condition his speech ever returns to this point and al his questions lead stil to the discovery of the loathsomness of his rebellions As it is with a commander or General of the field when he sees the enemy come on furiously his numbers many his power great his souldiers skilful and couragious so that he sees al ly at stake the shock is like to be sudden fierce either conquer al or loose al A prudent commander seeing where the stress of the battle and the strength of the enemy lyes and the safety or ruin of the whol consists he leaves the thoughts of comforts conveniencies wife and family the profits and priviledges which he hath formerly enjoyed and prized bends al his thoughts exerciseth the utmost of al his 〈◊〉 now to defeat the enemy how to encounter him how to overcome him and this takes up the whol mind and the whol man its vayn to attend other things when the neglect of the enemyes approach is the loss and overthrow of al. So it is with a broken hearted Christian when the numberless company of those hellish abominations of heart and life lay siedg against and threaten his everlasting ruin either he must destroy them or they wil undoubtedly destroy his comforts he leaves the consideration of other things and looks to the main chance If my sin live I dye for it either I must be separated from them or they from me and therefore bends al his forces bestows al his thoughts how the hainousness of this may be forever discovered the heart forever freed from the power and authority thereof The Apostle Paul hath his sin ever in his eye he keeps it in fresh remembrance and consideration never hath occasion to mention any thing of himself but stil he strikes upon that string to me the least of all Saints and then the chiefest of all sinners I was a persecuter and blasphemer the main evil was there and his eye and thoughts were most upon that So the lamenting church Lam 5. 16. wo to us because we have sinned the plague famine and sword though they were beyond measure
absurdly unreasonable and therefore your cunning hypocrite he colors over his treachery under another pretence and therefore his conspiracy comes under the name of enquiry but in the issue if the wil of God suit not with his wil and his 〈◊〉 commands cross the corruptions of his heart which he is resolved to maintayn he casts al away in 〈◊〉 and 〈◊〉 So they to the prophet 〈◊〉 Jer. 42. 3. they sayed to the prophet 〈◊〉 let our supplycations be accepted before thee and 〈◊〉 thou 〈◊〉 the Lord thy God that be may shew us the way 〈◊〉 we may walk and the 〈◊〉 〈◊〉 we may do and 〈◊〉 5. The 〈◊〉 be a true and faithful witness 〈◊〉 us if we do 〈◊〉 even according to al things for which the Lord 〈◊〉 God shall end 〈◊〉 to us whether it be good 〈◊〉 evil we wil obey But when he had consulted with the Lord and returned his mind that they should not go down to Egipt which no way suited their privy resolutions which they had taken up within themselves They oppose him to his very face and give him the lye Jer. 43. 2. Thou speakest falsly the Lord thy God hath not sent thee to say go not into Egipt to sojourn there when he did not speak that which they would have him Thus your false hearted hypocrites deal with the truth of God as the Jewes dealt with Paul who banded themselves together and bound themselves under a curse that they would neither eat nor drink until they had killed Paul and they carryed it thus they came to the Priests Acts 23. 14. 15. we have bound our selves c. Now go ye with the counsel signify to the chief Captain that he bring him down unto you to morrow as though you would enquire somthing more fully and we ere-ever he come neer wil be ready to kill him So treacherous hypocrites deal with the truth their enquiries are indeed conspiracies against the wisdom and counsel of the Lord they say they would enquire more perfectly and see more and more fully what the mind of God is But if things please not their pallat suit not their conceit answer not their corrupt desire and carnal ends they are resolved what to do only ask God leave to do what they list and therefore they make no bones to cross the truth when it crosseth their expectation when that which is answered they cannot remove it that which is alledged they cannot gainsay yet hold their own apprehensions and so cast the commands of God behind their back and refuse utterly to follow them Whenas a broken-hearted sinner who hath this resistance taken away he in earnest is content to part with his corruption and therfore readily gives way to what ever truth is revealed in the evidence thereof Both these dispositions the Apostle expresseth as contrary one to another answerable to the contrary conditions of nature and Grace Rom. 6. 17. But God be thanked that ye were the Servants of sin that is an evidence of their Natural condition But ye have obeyed from the heart that form of Doctrine unto which ye were delivered that is they were ready and easie to take the impression of every Truth that was published and dispensed to them Certain it is he that is not willing to be convinced and to give way to the Authority of the Truth made known and to submit thereunto is led with his own lusts and is a Servant of sin to this very day He that hath his 〈◊〉 pierced through and is truly affected with his sins he loaths himself and his soul for it sees that shame is his due and that which his sin hath deserved and therefore is willing to take that which is his due and desert desirous to shame and dishonor that which hath been the greatest shame and blot to his person and profession and the greatest dishonor to God this is made the guise and behavior of all those whom God doth kindly and really break off from their sins and bring them to himself Ezek. 36. 31. Then shall ye remember your evil waies and doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Ezek. 6. 9. And they that escape of you shall remember me because I am broken with your whorish heart which hath departed from me and with your eyes which go a whoring and they shall loath themselves for the evils they bave committed in all their abominations Ezek. 16. last Then shalt thou remember be ashamed and confounded and never open thy mouth more The soul in this condition sees and feels now the 〈◊〉 and the greatness of the evil of sin that rebellion and opposition by which it hath been carried against God and the separation it hath made from him and therefore it loaths that most wherein most of this evil is harbored and by which it hath been practiced and that is his soul which hath been the sink of these sinful distempers the root from whence all these bitter fruits arise and grows the fountain or dunghil rather whence all those 〈◊〉 steams of loathsom abominations have been sent in speeches practices and behavior in our dayly course the filth of sin is most loathsom and there is most of that in the heart therefore he loaths that most of all It 's true there be some sins so detestable to the light of Nature and the common principles left in a corrupt Conscience that they are not fit to be named Murders Adulteries 〈◊〉 and Sodomy bruitish Drunkenness and excessive Riots which abase a man below the very bruit Creatures and make the Earth spue out such Inhabitants as fitter for the company of Devils than the communion of men It 's a shame to speak of those things which were done of them in secret Eph. 5. 12. And therefore Reprobates do and Hypocrites can and all even the worst of men may when they come to themselves in cold blood and take things in a right consideration loath these practices because shameful and scandalous fling filth in their faces disparagement upon their persons and cast them out of the society and communion of reasonable men and make them abhorred of humanity even a terror to themselves but alas when this is over they look not to the nest of these noysom abominations which lodgeth in their bosoms where they have their being and breeding in their hearts the Cage of these unclean Birds the Den of these bruitish Lusts but if they can wipe the mouth with the Harlot and wash their hands as Pilate did and keep themselves from the contempt of men and the stroak of Authority they can maintain a privy communion between these lusts and their souls and suck out the sweet of these by speculation and never be troubled nor affected therewith Judas flings away his money he fingers that no more looks at his treasonable practices as detestable to the very Scribes but he stil keeps his murder in his
As the Magicians in Egipt professed touching the liee that wonder which the Lord then expressed though it were in a thing very little and despicable to the eye yet they confessed this the 〈◊〉 finger of God they were not able to turn their hand to that work So dost thou upon through search find this disposition of spirit that thou dost see that infinite loathsomness in thy corruptions and in thy heart being taynted therewith so noysom the plague sore of sin and thy soul and self so defiled with running provocations thereof that in truth thou art loath to see thy heart to own it or to have it which hath nothing but loathsomness in it and conceivest thou art worthy indeed others should judg so of thee as thou judgest of thy self how ever this frame of spirit may seem mervailous mean and despicable in the eye of the world know thou mayest and conclude thou shouldst this is the very finger of God flesh and blood hath not revealed this hath not wrought this in thee but the spirit which is from God That which is at ods with al the excellency that is flesh and blood that which is opposite to it and tramples upon the glory and pride of it that must needs be more than flesh and blood Ezek. 16. 2. last I wil establish my covenant and thou shal know I am the Lord thou shalt know me and own me and beleeve in me as thy God and thy Lord then thou shalt remember and be confounded and never open thy mouth any more because of thy shame When God sets open the fountain of his free grace in the soul these streams wil follow Hence then this doctrine brings in a heavy inditement against sundry sorts of men and gives undeniable evidence that as yet they never knew what it was to be broken-hearted for sin or turned savingly from sin the stupid sencelessness of whose spirits is wholly uncapable of this holy blush and confusion of face and heart First of those who through the hardness of their hearts by their constant custome and continuance in their sin are beyond the sence of it or shame for it whose faces are settled and their consciences seared with a hot iron so that there is no sting at al or check that 〈◊〉 them but 〈◊〉 a seared part is without sence or feeling they practice their wret chedness and profess it are convinced of it and go away not touched nor troubled with it shrink not retire not with any sence of fear or shame for what they have done such are never like to see the filth of their sins before they see them by the flames of the fierceness of Gods wrath in the fire of hell of this helish temper were those forlorn creatures Jer. 8. 6. I hearkend and heard but no man repented him saying what have I done they take not their sins into consideration nor attend the danger but every man turned to his own course as the horse rusheth into the battle nothing stops them or affrights them v. 12. were they ashamed when they committed abomination nay they were not at al ashamed neither could they be ashamed their minds were wholly 〈◊〉 they did not see the vileness of their sins and their hearts hardened they could not be sensible of them so the Prophet Isa. compluins chap. 3. 9. they declare 〈◊〉 sin as Sodom they commit evil openly and they are bold and brazen-faced to persist in what they do commit they sear not who know it and they shame not to own it I knew saith the Lord thy brow was brass and thy neck like an iron sinnew the heart buckles not it s an iron sinnew the face blusheth 〈◊〉 its brass harlot-like Another sort who are so far from bearing the shame they do deserve that out of their impudency they do rather cast shame upon the truth itself that would discover their sin and so the messenger that brings it Thus out of this devilish wretchedness and 〈◊〉 they dare to flout God to his face and cast scorn and contempt upon the truth rather than they wil lye under contempt themselves and therefore it is the prophet looks at it as desperate beyond hope or help Hos. 4. 4. let no man strive with another or reprove him for this people are as they that strive with the priest they contemn him and his repro of so far are they srom being content to take it or the due shame which it discovers of this stamp were those impudent scorners who jeared the Prophet to his face and made a jeast of the threatnings he delivered Isa. 22. 12. In the day the Lord called to weeping and mourning and baldness and to girding with sackcloath and behold joy and gladness slaying of oxen and killing of sheep let us eat and drink for to morow we shal dye q. d. do you not hear the dreadful threatning that Isaiah hath denounced do ye not expect to dye masters do not your hearts shake within you to hear such tidings let us not dye fasting we wil take our meat sure before our enemies take away our lives if we must dy as the prophet saith let us be merry before our death It were revealed to me saies the Prophet from the Lord of hosts surely this iniquity shal not be purged from you til you dye that is never so tel the rebellious servant of his or her rugged carriage unruly language that they have tongues set on fire of hel 〈◊〉 in wording of it slighting and gainsaying Titus 2. 9. Exhort servants to be obedient to their own masters to please them wel in al things not answering again because they are stopped from answering frampfully therefore they wil not modestly and in meekness of wisdom ask counsel and direction from a Governor wish them ask your Mistres enquire of your Master no no I must not speak I promise you would I were Governor they cannot sin they must be pleased in al things whether they please God or no. Thus because their devillish heart cannot bear the truth they flout the truth and cast it away in a scorn as though they should say you may see what sweet rules the scripture gives for the Government of servants nay how unequal and unreasonable they be which is such hideous and hellish blasphemy that the heart of Belzebub in his cold blood would blush to vent it These two sorts out of a stupid impudency are not capable of 〈◊〉 there be two other sorts that out of subtilty of pride are unwilling to bear it such are those who in the third ranck seek up 〈◊〉 shameful hidings that may be imagined strugle as for life to the utmost of their power and policie that they may shift off the shame and make an escape from under that righteous reproach and contempt 〈◊〉 〈◊〉 〈◊〉 vileness of their carriages have justly brought upon themselves sometimes in silence burying and hiding of it As Judah his incest Gen. 38. 23. When he sent the kid
and therefore the true convert sets himself most to seek the ruin and rooting out of them which would have wrought the ruin of his soul but there he rests not but what ever sins come within his reach 〈◊〉 labors the removal of them out of the familyes 〈◊〉 he dwels out of the plantations where he lives out 〈◊〉 the companies and occasions with whom he hath occasion to meet and meddle at any time he that 〈◊〉 treason indeed pursues the pack of conspirators 〈◊〉 ever they become until there be not one remaining 〈◊〉 the Nation open both these a little 1 He labors the destruction of sin in his own 〈◊〉 and that two wayes 1. He doth what he can himself 2. He seeks for help from others that they may send in new supply of forces to do what he cannot He sets himself to the utmost of his power to procure the utter ruine of his lusts as 〈◊〉 enemies if there be a settled hatred indeed they are not satisfyed until they have the blood of each other So it is here It s not to weaken the work of sin to stop the spreading of it to confine the compass of it to some private course or yet to imprison 〈◊〉 by restraint that it may not stir abroad nor yet have the liberty of the prison but be layed aside as the malifactor in the dungeon no this hatred seeks the death and the not being of it and until then its restless in pursuit As David with his enimies Psal. 78. 37. I have pursued mine enimies and overtaken them neither did I turn again until they were consumed A contrite heart deals so with his distempers He ceaseth not until he see his desire upon his 〈◊〉 until he hath his wil of him And if we view the expression of the scripture we shal see how hatred vents itself against such as be enimies whose destruction it intends partly by 〈◊〉 partly by conspiracy it s said of the Egiptians that God turned their hearts to hate his people and the fruit of that is in the following words and they dealt subtilly with them what that subtilty was the text discovers Exod. 1. 10. first they oppressed them with heavy burdens then they plotted by trechery to kil their males in the birth that so in issue they might take away their strength and numbers also in the issue 〈◊〉 is subtilty which is one way how hatred expresseth itself Againe if we look Psal. 83. 2 to 6. the enemies of the Lord and his Church who 〈◊〉 his hidden ones 〈◊〉 have consulted together with one consent and are confederate Moab Ammon and 〈◊〉 c. there is a combination of al policies and power to overbear and destroy them This is the nature of hatred when it is disordred and unwarrantable in a wrong way and the exercise and expression of it wil be in some measure proportionable When it s put forth in a right manner according to the rule of God and the operation of his spirit against sin The contrite soul when it s carried with this hateful detestation against its own abominations by a spiritual kind of prudence observes where the first stirrings and male strength of our corruptions appear in the birth and breeding of them in our minds and hearts where the root 〈◊〉 spawn of those loathsom abominations have their warming and hatching in the heart There hatred improves al prudence that may be to stifle those distempers in the first stirrings of them crush the Cockatrice in the shel kil the Serpent in the egg that they may never have being nor be brought forth into the world if it be possible But if by policy these spiritual enemies cannot be undermined then this hatred brings the combined forces of confederated power of the whol man his whol endeavor to destroy the nests of those noysom lufts what head can contrive heart desire handwork the endeavor accomplish head and heart and hand desires endeavors tears prayers in a deadly feud to pursue the 〈◊〉 enemyes to their not being Thus he doth what he can in himself and when that is not enough 〈◊〉 seeks for help against these hellish abominations from God by his Saints and al such ordinances which he hath appointed for his succour In a word the carriage of the heart of a contrite sinner under this kindly hatred thus discovers it self he is willing to attend any means but gives most welcome to such as wil do most execution in the slaughter and destruction of his sins for that is his ayme nor wil he complement with the Lord nor is he squeamish 〈◊〉 stomached that each dispensation must answer his expectation point vice or else it wil not down As it was with Naaman when Courtier-like-state-complement more prevailed with him than his own health I had thought he would have come and layd his hand upon 〈◊〉 and called upon his God so if the counsel be suggested in such a 〈◊〉 and such intimations the admonition with such meekness or by such a man c. then he can hear and receive otherwise he wil be wel contented rather to quarrel with the manner that crosseth him than embrace the truth which may help hmi against his sin no this is far from a contrite heart he passeth not much how or what the means are or manner of the dispensation if he find it to give a deadly blow to his distemper it s that which pleaseth him he can easily pass by al the rest as be the person never so mean and 〈◊〉 to the service or the time unseasonable as in Abigail A General upon his design to be crossed and countermanded by a woman A spirit that had not been very under and hated his sin more than any enemy would have found many cavils but he saw how it suited the slaughter of his sins and he receives it gladly nay be the manner rude and rugged either not suiting the place of him that speaks nor the person to whom it s spoken yet the broken heart takes it quietly As in that of Joab to David 2. Sam. 19. 5. 6. 7. though the physick was good it was too hot yet because it was wholsom the King took it down nay when neither the person nor manner nor matter it self which is spoken are answerable to the service yet if he sees the hand of God to come out against his corruptions he takes that advantage against his distemper and passeth by the other 2 Sam. 16. 7. 11. when Shimei cursed David let him alone saith he the Lord hath bidden him curse it may be the Lord wil look upon me for good c. As Saul entertained the message of the Ziphites concerning David whom he hated and whose death he hunted after 1 Sam. 23. 19. then came the Ziphites to Saul saying doth not David hide himself with us in strong holds in the wood in the hill of Hackelah now therefore O King come down according to al the desire of thy heart and
eye and the right hand Mark 9. 43. 47. They are as the skin of our hearts Jer. 4. 4. circumcise your hearts They are as our selves hence we are commanded to deny our selves that is our lusts Matt. 16. 24. If any man will be my 〈◊〉 let him deny himself the old man Rom. 6. 6. Our old man is crucified Nay they are our very lives 1 Tim. 5. 6. they that live in sin our very heaven and happiness the yong man went away sorrowful when he should exchange his Possessions for the Kingdom of Heaven So that first the corrupt Will must cease to be or else it cannot but be willing to maintain its distempers for every thing labors to preserve it self for to destroy itself is to be contrary to it self and therefore the corrupt Will cannot but preserve its Corruption for it is it self and it cannot destroy it self So that now to gather up al If the dominion of sin wholly possesseth the soul the power of Satan wholly leads it the naturalness of sin wholly contents it then it is not possible that ever the carnal heart should be willing to part with his Corruptions Here 's a dominion that cannot be gainsaid a power that cannot be opposed a contentment that cannot be bettered therefore there is no other expectation but that the corrupt Will should be unwilling to be severed from its sins Hence we may learn It is the heaviest plague in the world for a natural man to have his own will It is the direful dread of the vengeance of the Lord when he delivers a man up to the distemper of his own heart to follow it aud to have it and to be under the power of it and that follows thus To be severed from God and never to be severed from his sins is the greatest plague in the world But 〈◊〉 man naturally wil never be severed from his sins this is the desire of his heart therfore to have this is the heaviest plague that can befal a man in this world As it is in Psal. 81. 11. Israel would none of me so I gave them up to the lusts of their own hearts to walk in their own counsels Is it so That as they did thou dost and as they would thou wouldst that thou professedst the same inwardly I wil none of the wayes of God but I wil have my own wil and my own lusts then this is the plague of God upon thy soul thou shalt have thy 〈◊〉 and Hell with them too thou shalt have nothing of God nothing of his Grace here nor of his Glory hereafter Hath the Lord so ordered it towards thee That as it s said of David he never displeased Adonijah never crost him of his wil so thou hast had thy wil stil and hast prospered in a 〈◊〉 course this is a sign that God never intends good to thy soul that he hath thus delivered thee up to the distempers of thy own heart When Physitians give men for gone they leave them and say Let him eate what he wil if he cal for Milk or Drink let him have it he 's but a dead man live he cannot Is it so with thee That God hath given thee over and left thee to thy self that now thou hast what thou wilt and dost what thy corrupt wil carries thee to This is the most dreadful plague of al Thou dost walk in the counsels of thine own heart to thy own eternal ruine Hence it s also cleer The Will of a Natural man is the worst part about him The worst thing he hath and the greatest Enemy he hath is his own Heart and Will It follows thus It is that which maintains al the sinful distempers of his soul it keeps the whole Army of Corruptions al in their Ranks that Victuals them and provides for them that hinders a man from using the means or from getting good by al the means of Grace It s the corrupt wil of a man that keeps him under the power of his sinne and keeps off the power of an Ordinance that would procure his everlasting good I speak it the rather to dash that dream of wickedmen when they do ill and speak ill yet say they my heart is good It s true I cannot speak so wel nor do so wel nor make such a shew as others can but my desires are good No truly If thy Life be naught thy Heart is worse It s the worst thing thou hast about thee Matt. 12. 34 35. Out of the abundance of the heart the mouth speaketh And an evil man out of the evil treasure of 〈◊〉 heart brings forth evil things There is a treasury of evil in thy heart variety and abundance of wickedness there The Heart is the store-house a mans carriage in his life is but the shop men do not use to bring out al into their shop but keep it in their store-house that is ful stil So be it known unto you you who in your speeches and carriages discover it you are desperately proud and wordly and carnal and prophane there 's a thousand times more of that wickedness in your hearts there 's a treasury a store-house of al abominations Nay the deceitfulness of the Heart is above al the masterfulness of the Heart is beyond al that we can conceive A man may discern a mans life and perceive what is there sutable or cross to the Will of God but the heart is desperate decentful who can know it Jer. 17. 9. The Will of Man is uncontroulable That which the Apostle James speaks of the tongue That it is an unruly evil ful of deadly poyson none can tame it Jam. 3. 8. It is much more true of the heart for whatever wickednes is vēted by the tongue its first in the heart and it s there much more men may gag a mans mouth and fetter his hands and feet but Oh the corrupt will of man who can restrain that The truth is it wil stand out against al Reasons and Arguments and nothing can move the wil except God work upon it As they said in 1 Sam. 8. 19. When Samuel gave them Reasons against Monarchy they say not Your Reasons are not good we wil Answer them and bring better Reasons for what we desire No but we will have a King And as the Lord saies to the House of Israel Ezek. 33. 11. Turn ye turn ye from your evil wayes why will you die Give me the reason of it It is not my wil you should die I forbid it it s not sutable to reason that gain-say it it s not agreeable to nature that abhors it to have your sins and to have the plagues of them for ever nay but we wil have our sins whatever come of it This is the nature of the Corrupt wil of every carnal man Hence again we may see how cross to Reason and common sense the corrupt carriage of ungodly men is when they be left to their own wils we look at
the world to honor him to esteem him yet 〈◊〉 dasheth all what avails it so long as this Pride 〈◊〉 peevishness this frothy vain heart remains within me When the heart is assaulted with some sudden qualm or deadly fume that assaults the spirits 〈◊〉 ye drive it from his heart nothing will do him good Oh he is sick at the heart now I thank the Lord it 's gone from my heart So it is with the plague of 〈◊〉 that assaults the heart a man that knows it and 〈◊〉 〈◊〉 and is really sick of the lusts and corruptions that are in his heart he can never be at quiet till he find his heart in some measure freed from the power and poyson of those sinful distempers as Rebecca said If Jacob should take a wife of the Daughters of Heth what good shall my life do me Gen. 27. last So what good wil my credit my profit my profession all my priviledges and performances do me if my heart be married to any base lust 〈◊〉 my corrupt will and my wayward peevish stiffness and malignancy of heart continue with me still But thou that canst lift up thy head and know all these evils in thee that God knows and thou knowest there are such bosom abominations which thy heart finds and takes contentment in thou canst live with them talk with them lie down and sleep with them and arise with them again nay and thy corrupt heart is restless if it may not be pleased and satisfied with thy lusts Amon is sick of Incest Ahab of Covetousness unless they may enjoy 〈◊〉 lusts they cannot enjoy their lives Grace I would not trouble my self or spend any time to prove that such have any grace When a mans sins are so far from being his vexation that it is his vexation that he cannot have free 〈◊〉 to commit his sins that he is vexed with the word that discovers his evil vexed with Conscience that checks him for it plagued and tormented with all that come in his way that will cross him in his lusts if there be a graceless heart in Hell thou art one to this very day thou didst never know what it was to put off the will of sinning Observe where the will takes up its last stand and what it looks at as that which lastly satisfies its desire either in pretended parting with sin or in performance of duties or improvement of means The end steers the action and gives in evidence of the goodness of it The Merchant and the Pyrate goes in the same channel useth the same wind to carry them the same Compass to direct the one about his honest Affairs to serve Gods Providence and his own Duty and the other to serve his own covetous and unlawful lusts of Theevery and spoiling So here I speak it for this purpose because it 's one of the cunning cheats of a deceitful heart he will perform such Duties and forsake such sins not because he either loves the Duty or loaths the sin but because he would land himself at the place where he would be at some other end of his own Nay it 's possible and ordinary for a man to part with his sin for a push when indeed it is only that he may keep his sin As Paul spake of Onesimus he departed from him for a season that he might be received for ever and as the Adultress chides her mate before others that she may enjoy him more freely without fear or suspition so it 's usual for a false heart to chide with his corruptions and to speak great words against them when yet the secret 〈◊〉 is but to enjoy them more freely by that means therefore let not the Devil cozen you with colors your confessions and resolutions your prayers and tears against your sins and that in secret and that unto God if your hearts 〈◊〉 these but as means for your own ends you never were willing to part with sin The 〈◊〉 of a gracious heart is Never to take up his stand till he come to God and the guidance of his Grace and Spirit Hosea 14. 2 3. c. Take away all iniquitie and receive us graciously what have I to do any more with Idols c. and the heart wil never more have to do with these sins but with God he sees these evils sorrows for these 〈◊〉 to have these removed that he may be under the power of God and his Grace As Samuel said to Israel 1 Sam. 7. 3 4. If you do return unto the Lord with all your hearts then put away your gods and prepare your hearts unto the Lord and serve him only So if you be indeed resolved to forsake your sins and renounce your corruptions then abandon them and al occasions leading to them and al beginnings of them and submit your selves your thoughts and affections to the Lord and to his Word and serve him only Lodg thy soul here and let it never take up its stand until it come hither The last Use is of Exhortation and Direction both together It should guide us and it should perswade us to take the right way of Reformation Never leave thy prayers and tears and sorrows and remorse until thou come to thy very heart thy tongue professeth fair and thy hand forbears the practice of evil but ask thy heart Heart what sayest thou Shame may prevail with thee Authority of men may constrain thee and conscience may force thee to abstain from evil I but what saies thy Heart art thou willing to part with thy sin I do not do it I dare not do it but Will what sayest thou Heart what sayest thou Never cease before you be able to answer I am really willing to part with every sin I am convinced of It was the great complaint of Moses concerning the People of Israel that notwithstanding al that the Lord had done for them yet they had not a heart to fear him and to walk in obedience before him So 〈◊〉 may say God hath crowned thee with 〈◊〉 honored thee with encouragements thou hast the Esteem of others thou hast all Liberties and opportunities to be as good as thou shouldest be but truly all these will do thee no good unless thou hast a heart for God and against thy sin therefore rest no where until thou hast this The great Fort that must be taken is the Will or else all the rest is as good as nothing he that wil cure a disease must not only skin it over but must take away the core of it if he think to heal it throughly and cure it fully So here it is not enough to wash a mans mouth and to wipe his hands but the core of a mans corruptions must be got away thy soul must be brought off from the Will of sinning as wel as from the Practice of sinning or else thy soul will never be brought home to God stay not therefore till thou comest hither and be sure to make sound work
thought nor expectation that thou shalt receive any Grace nay that Grace that thy rebellious and proud heart hath opposed and resisted will work thy own ruine Thou art the mark of Gods direful indignation and vengeance he plants all his Forces against thee If all the Wisdom in Heaven can contrive thy confusion all the Power in Heaven work it all the Justice there determine it it shall be done God is nigh to them that are of a contrite heart he saveth such as be of a broken spirit Psal. 34. 18. true and mark it Of such but such thou 〈◊〉 not such thou deridest scornest whose hearts fail them under the weight of their abominations thou lookest at them as mopish silly despicable men well such you shall see saved for ever when such untamed 〈◊〉 proud wretches as thou art shall be turned into Hell But we do see our 〈◊〉 and have had many girds and galls of Conscience for them True It may be there hath 〈◊〉 some blows upon thine heart Conscience it hath 〈◊〉 thee the 〈◊〉 of the Word it hath laid 〈◊〉 〈◊〉 but it 〈◊〉 not broken thy heart to this day 〈◊〉 that is thus 〈◊〉 to go no further now than the very expression of the Text. If thy soul be beaten to 〈◊〉 with this oppression of thy distempers for so this brokenness of heart was opened before then as it is with the hardest flints when they are broken to dust they are easily 〈◊〉 and give way to take the impression of the hand or whatever is laid upon them The stone which out of its hardness before opposed and started aside from the strongest 〈◊〉 〈◊〉 was laid now it s turned into dust the least and easiest touch leaves a print and impression upon it so it is expounded as appears in this opposition 2 Chron 30. 8. Be not stiff-necked but yield your selves Observe then is it so when the power of the Word comes the Scriptures are pregnant Arguments 〈◊〉 〈◊〉 sweet 〈◊〉 sharp and 〈◊〉 yet 〈◊〉 heart shifts and starts aside and hits back the Authority of the truth which thou canst not gain-say The heart may be battered but it was never broken it may be over powred and awed but it was néver humbled to this day It s that of Prov. 3. 32. The froward in heart is an abomination to the Lord but the upright he that lies level and bows to the Truth are his delight A froward man that is he that turns off from the Authority of the Truth Is this thy temper thy heart was never broken to dust to this day but frampful and froward know thou art an abomination to the Lord. If thou shouldst go to Heaven to dwel there truly God would go out of Heaven he would not dwell with thee Pharaoh is the pattern of all proud Hearts he hardened himself in his wickedness against the Word of the Lord. But a broken and humble heart either lies right or will come right it will come to that bent of the 〈◊〉 that is revealed Hard things makes that which is 〈◊〉 soft to assimilate to them easie and yielding things assimilate to whatever they close so Water in a round Vessel 〈◊〉 that form in a three square Vessel takes that 〈◊〉 〈◊〉 〈◊〉 To teach us to delight in such to desire the 〈◊〉 of such as are 〈◊〉 and humble men ' to dwel there where God dwels seem their persons never so mean their conditions never so base their estates never so low themselves never so despitable yet if they be men of broken Spirits God is with them Go into their Societies as men that resolve to go to the Court for where the King is the Court is and where God is Heaven is the Lord hath two Thrones the one of Glory in Heaven where he is all in all to his another here on Earth an humble heart where he doth all only of himself and for himself Therefore as they in Zachary 8. last Ten men shall lay hold on the skirt of a Jew and they shall say we will go with you for we have 〈◊〉 God is with you Much more here for the Lord is not only with humble hearts but he dwels in them we should therfore entertain such Servants into our Families such Inhabitants into Plantations and such Members into Congregations for so you entertain God himself Resolve as Ruth to Naomi Entreat me not to forsake thee for where thou 〈◊〉 I will live thy people shall be my people thy God my God where thou diest I will die and there will I be buried and nothing but death shall part thee and me Nay go further ye blessed Spirits say death shall not part us I will be broken-hearted with you and humble with you and God shall dwel in us and we shal dwel with him in Heaven for ever Oh now ye are right keep here and be happy here for ever Exhortation To perswade us all and to prevail with us to take the right way to enjoy Gods presence not only to seek for mercy but seek it in Gods Order not only to covet Gods presence but in Gods 〈◊〉 labor to be humble and broken-hearted Christians then expect we may that the Lord will manifest the presence of his Grace and Spirit with us and in us but not else Every man catcheth at Christ and Mercy and Comfort but not in a right Method and therefore they lose him and their labor also This is Gods order First be humble and broken and then he will revive your Spirits with his presence 2. Cor. 6. 19. Come out from among them and touch no unclean thing then I will receive you and be a Father to you In a word strive to enter in at the straight Gate of Contrition and Humiliation and then you will hit the right way to Christ and eternal Life The Tenth Book ACTS 2. 37. And when they heard this they were pricked in their Hearts and said unto them Men and Brethren what shall we do THere be two Things especially observable in that disposition of Heart which the Lord requires and works in those he will draw to Christ 〈◊〉 and Humiliation The necessity of both these we declared the last day as that they were not only to be looked at for complement and conveniency but such as are of necessity required that the heart may be fitted for the impression of Faith and by it for the entertainment of the Lord Christ for if the sinner be so settled in secure Contentment of his own condition as that he thinks he need not change or if he must he is so confident of his own ability that he can change himself and out of himself and out of his own strength relieve himself he wil never go out to another for succor and supply Contrition loosens a man from his sin makes him see an absolute necessity to be another man or else he is a damned man Humiliation loosens a man from himself makes him see an
Diet that provokes to 〈◊〉 by the tast the harsh and unkind language that provokes to wrath and impatience by the Ear But the Mind and Understanding toucheth the Lord directly meets with his Rule and with God acting in the way of his Government there and when it goes off from the Rule as before and attends its own vanity and folly it justles with the Almighty stands in open defyance and resistance against him This also appeared in Adams sin our of the folly of his own deluded thoughts he would have unthroned the Almighty and hoped by Satans Counsels to set himself in the room of God Ye shall be as gods knowing good and evil Gen. 3. and he saw it to be good to get knowledg and so purchase a Deity to himself and so put it to tryal thus the wicked openly profess They say to the Almighty depart from us we desire not the knowledg of thy waies Job 21. when they desire not to have the wisdom of God rule in their minds but set up their own foolish imaginations they say then to God depart from us they shake off the Authority of the Truth and with that the Soveraignty of the Lord himself and his Government Hence the Apostle Collos. 1. 21. They were Enemies and where lay that enmity in their minds in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Discourse in the exercise of the largest act of their Understandings wherein the use of the whol faculty appears and this enmity appears in the fruit of it which wil undoubtedly follow namely evil works Hence Rom. 8. 7. the wisdom of the flesh is said to be enmity against God not an enemy to him that would somtimes cross and oppose him but Enmity the whol being and working of it is carried in constant opposition against the Law And upon 〈◊〉 ground it is when the Apostle Peter would shew Simon Magus the hainousness of his sin he staies not in the outward expression but cals him directly to consider the thoughts of his heart where that 〈◊〉 language was minted and from whence it proceeded When 〈◊〉 〈◊〉 that by laying on of the hands of the Apostles the holy Ghost was 〈◊〉 he perceived how he might get a booty and therefore he fel to bargain tries the Market what shal I give c. The Apostle carried with a zealous indignation against so vile a demand which cast so much contempt and contumely upon the holy Spirit and the gift thereof answers with a holy disdain and denounceth a Curse Thy money perish with thee q. d. thou art in a perishing condition and this money of thine which thou conceivest wil further thy proceedings wil perish also yet he ads a caution for his recovery Oh pray if it be possible that the thought of thy heart may be forgiven Acts 8. 22 23. q. d. Thy sin is so hainous so execrable so detestable it 's almost past al possibility of pardon it 's not in the tongue which uttered the word nor in the hand which offered the money nor yet so much in thine eye that saw the work done for all these met not so directly so immediately with the Lord. The words were propounded to the Apostles the money should have been payed to them but Oh it was the hellish villany of his mind and apprehension which did so basely esteem of the gifts of Gods Spirit as if they might be valued or purchased with money He did so conceive as if the holy Spirit of Grace should Lackey after his lusts and be at the beck and command of such a proud rebellious wretch as that it should be disposed and dispensed according to his will and humor This was in his mind and thought and this made it so hainous an evil that the Apostle put it to a may be if it be possible so that the hellish evil of our imaginations and cursed contrivements of our thoughts may put a man almost beyond possibility of pardon So in the sin against the holy Ghost it 's said our Savior saw their thoughts Mat. 12. ver 25. those gave in evidence of the direfulness and inconceivable hainousness of those contumelious speeches against our Savior when they said He casteth out Devils by Belzebub the Prince of Devils It is not said he heard their words though blasphemous but he saw their thoughts they issued out of their apprehensions their thoughts being calm and quiet it was not some base pang or passion but when they had no provocation their own thoughts carried them against the evidence of all Truth meerly out of the venom of their own hearts This was unpardonable blasphemy and in truth there is no Creature but a reasonable Creature that can close not with the Creature only but with God in his Rule that can sin nor is there any sin properly but where the mind and heart is an Ingredient in it So the ravished Maid though her body was abused yet her person was not charged as guilty of sin nor she polluted therewith because her judgment was not there assenting nor her heart yielding thereunto Look at thoughts in regard of al the other evils of our lives which are acted and appear in our dayly course we may thence come to take a guess at the greatness of the evil of our thoughts for it will appear they are the causes of all other evils and therefore it cannot but be concluded there is more and worse evil in them than in all the rest A mans imaginations are the forge of villany where it 's al framed the Ware-house of wickedness the Magazine of al mischief and iniquity whence the sinner is furnished to the commission of al evil in his ordinary course the Sea of abominations which overflows into al the Sences and they are polluted into all the parts of the body and they are defiled and carried aside with many noysom corruptions Matth. 15. 19. Out of the heart comes murders adulteries thefts there is the nest where al these noysom vermine are bred Matth. 12. 34. Out of the abundance of the heart the tongue speaks and the hand works If there be pride and snappishness in a mans speech stubbornness in a course 〈◊〉 in a mans Conversation there is abundance of al these and more than these within The Imagination of our mind is the great Wheel that carries al with it That loathsom and execrable wickedness worse than which the Sun never saw the Earth never bore that unpardonable siu excepted the killing of the Lord Jesus the Lord of Life the seed of it was a thought cast by 〈◊〉 into the heart of Judas John 13. 3. it was warmed with a covetous disposition and so brought forth that hideous treachery the 〈◊〉 of the Lord Jesus If 〈◊〉 be evil in the tongue that 〈◊〉 it is it not worse in the heart that indites it Wickedness in our actions and speeches are but the brats and brood of our minds and hearts there they were conceived and fashioned in al
condition that comes to be scanned Psal. 119. 59. I considered my waies and 〈◊〉 my feet unto thy testimonies 〈◊〉 turned them upside down looked through them as it were a present apprehension peeps in as it were through the crevis 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 over-look carelesly in a 〈◊〉 view but unlocks every Chest romages every corner takes a light to discover the darkest passages So is it with Meditation it observes the woof and web of wickedness the ful frame of it the very utmost Selvage and out side of it takes into consideration all the secret conveyances cunning contrivements all bordering 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 knowledg shall encrease Meditation goes upon discovery 〈◊〉 at every coast observes every creek maps out the dayly course of a mans conversation and disposition The second End of Meditation is It settles it effectually upon the heart It 's not the pashing of the water at a sudden push but the standing and soaking to the root that loosens the weeds and thorns that they may be plucked up easily 〈◊〉 not the laying of Oyl upon the benummed part but the chafing of it in that suppleth the Joynts and easeth the pain It is so in the 〈◊〉 Application laies the Oyl of the Word that is searching and savory Meditation chaseth it in that it may soften and humble the hard and 〈◊〉 heart Application is like the Conduit or Channel that brings the stream of the Truth upon the soul 〈◊〉 Meditation stops it as it were and makes it soak into the 〈◊〉 that so our 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 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 dayly consideration of them which cut him to the quick The word is observable it signifies to try by a touch-stone and to examine and then upon search to bring the soul upon the rack therefore the same word is used Matth. 14. 24. The Ship was tossed by the waves the 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 laies it to a mans heart and makes it real there in the work of it The Goldsmith observes that it is not the laying of the fire but the blowing of it that melts the Mettal So with Meditation it breaths upon any Truth that is applied and that makes it really sink and soak into the soul and this is the reason why in an ordinary and common course of Providence and Gods dealing with sinners leaving his own exceptions to his own good pleasure that the most men in the time and work of Conversion have that scorn cast upon them that they grow melancholly And it 's 〈◊〉 thus far in the course of ordinary appearance The Lord usually never works upon the soul by the Ministry of the Word to make it effectual but he drives the sinner to sad thoughts of heart and makes him keep an audit in his own soul by serious meditation and pondering of 〈◊〉 waies otherwise the Word neither affects throughly nor works kindly upon him It keeps the heart under the heat and authority of the 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 al the evasions and sly pretences the fals-hearted person 〈◊〉 counterfeit If a man should deny his fault and himself guilty Meditation will evidence it beyond all gainsaying by many testimonies which Meditation wil easily cal to mind remember ye not in such and such a place upon such an occasion you gave way to your wicked heart to do thus and thus you know it and God knows it and I have recorded it If the 〈◊〉 would lessen his fault Meditation aggravates it or if he seem to slight it and look at it as a matter of no 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 laies 〈◊〉 unto the soul and cuts off al carnal pretences that a wretched self-deceiving hypocrite would relieve himself by and stil 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 to the practice of that with which he is so affected A settled and serious Meditation of any thing 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 busie stirring of Meditation is like the raising of a tempest in the heart that carries out all the actions of the man by an uncontroulable command I considered my waies and turned my feet unto thy Statutes right Consideration brings in a right Reformation with it The Nature of the Duty is thus opened let us apply it
measure of Grace and Godliness Surely not as other men use to do and therefore it 's a great suspicion he came not truly by his Grace nor is he truly that he seems to be great sins cost other men great sorrows grievous scandals cost great grief of heart great heart-breakings humiliations and satisfactions great Grace and power against sin great pains and the highest strain of exactness in speeches and practices they that knew and see the Conversations of such never saw nor knew any such matter it 's certain he and al the Christians in the world may justly question his uprightness 〈◊〉 yet he be not worse than nothing if there were a true inventory taken of his Estate in Grace out of the depth of prophaneness to come to the height of holiness at unawares it 's a work of delusion not of true conversion to God Trees that are planted in Gods Orchard they take root downward and then bring forth fruit upward Upstart Christians are like Jonah his Guord grow 〈◊〉 and 〈◊〉 presently flourish and fade and al in a day Untimely births are never true nor yet of continuance when an old sore is healed too hastily it never proves sound it 's 〈◊〉 over 〈◊〉 cured festers inwardly proves more grievous and dangerous than at the first The skilful Chyrurgeon wil tel you it must be searched lanced tented before it attain its ful and perfect Cure So it is with that cankered corrupt 〈◊〉 of thine who hast lived and continued in those loathsom abominations which thou hast hugged in thy bosom it must be lanced by the cutting knife of the Law and the dreadful curse thereof searched by the soul-saving preaching of the Gospel and dayly tented with constant contritions and breakings of heart otherwise know assuredly that those hellish lusts of thine wil imposthume within thy soul and in issue break out more loathsomly and thy latter end wil be worse than thy beginning To find little or no hardness in that which in thy reason thou conceivest and concludest to be the hardest work of all how canst thou but suspect thou art cozened and mistaken Make it thine own case in another thing and be thine own Judg 〈◊〉 thou enjoyned to drain a Quagmire or a dirty rotten Swamp to fit it for the Plough and should any man seem to perswade it would cost but litte time or labor might easily be dispatched thou would'st scarsly with patience hear such an expression as that which is expressly contrary to common sense why should men speak of impossibilities or think that men should conceive that reasonable that is against Reason not only Trees felled stubbed removed but the ground gained which is not arable and al this in a short space with ease Look now into thy condition with this resemblance and be thine own Judg thou hast a dunghil heart a soul like a dirty swamp those hellish abominations which have taken up thy mind and will and affections in which thou hast continued and unto which thou hast been accustomed so that thy heart is like a standing puddle of prophaneness which have weakened and wasted the very faculties of thy soul so that thy heart is not fallow ground as the Prophet speaks Plow up the fallow ground Jer. 4. it 's not 〈◊〉 ground even abilities so wasted and disordered with thy wretched and unreasonable lusts and dost thou think that these abilities can be 〈◊〉 easily and thy Spirit made good soyl even a good and honest heart without extraordinary power on Gods part and more than ordinary labor on thine When the covetous yong man that was glewed to the world and had his heart riveted in restless and immoderate desires after these Earthly things so that all the directions which our Savior gave and the great offers he made of Heaven and Salvation could not take off his affections but he went away sorrowful saies our Savior How hard is it for a rich man to enter into the Kingdom of Heaven it 's easier for a Cable rope to enter in at the eye of a Needle than for a rich man to enter into the Kingdom of Grace here and Glory hereafter Matth. 〈◊〉 22 23 24. He spake of one it 's true of all by the like proportion how hard is it for a rich man it 's as true to say how hard is it for a riotous unclean malitious voluptuous self-conceited rebellious wretch he that hath scandalously continued in these accustomed himself to these how hard is it for such saies the Text. And doest thou find it easie a Holy-day task and a trifling labor that which may suddenly be done without such trouble either Christ is deceived or thou art mistaken either the Word fails or thy apprehension fails Whether the Scriptures or thy Conceit is to be beleeved let thine heart judg unless thou wilt be an Atheist The Word in reason never wrought that work nor wil it give in Evidence and approbation thereof The Prophet Isai. 46. last describing a rebellious sinner he thus speaks of him Hearken ye stout-hearted who are far from righteousness A man that hath gone many yeers and that with much speed and labor one way which is down-hil to return to the same place when the way is more difficult with a little time and less labor there is little probability if possibility in reason So here thou hast hurried headlong in the waies of wickedness hast had ful wind and tide Satans temptation thine own corruption to carry thee with mighty violence many yeers together in thy 〈◊〉 course dost thou think suddenly and easily to 〈◊〉 back No beleeve it thou must take many a weary step send out many a heavy sigh tug at it with continual prayers and tears and the utmost improvement of al thine 〈◊〉 nay it will cost thee hot water the setting on before thou seest that day I read of a double expression 1. Of the Devils going out 2. Of his casting out 〈◊〉 12. 43 When the unclean spirit goes out c. which is done by 〈◊〉 outward and serious reformation and some sudden resolution wrought out of terror to forsake such and such courses this smoaks Satan out of his house c. COMFORT This is ground of great support and in Truth of strong consolation to shore up the hearts of forlorn and scandalous Creatures when they lie under the most direful strokes of Gods heaviest displeasure When the loath somness of their lives and hellish abominations of their hearts are presented to their view their Consciences now accuse and the Lord from Heaven by his infinite indignation encamps against them with Armies of terrors so that to their sight and sence there is nothing appearing but present ruin and confusion Yet out of the strong comes sweet greatest safety issues out of the heaviest searchings and breakings of heart Here is now ground of strong support to bear thy 〈◊〉 above all these devouring horrors which like so many waves would overwhelm thy soul. The
mourning and then thou shalt be delivered with success and attain the 〈◊〉 that wil stand by 〈◊〉 How may we get help against the stubbornness of but hearts against that resistance and 〈◊〉 that we find in our selves to this contrition of 〈◊〉 The Directions are Three Do not tug with this resistance in thine own power or any ability that is in thee do not in thine own strength contest with that rebellion for it 's certain this wil make it excessive rebellious when thou seemest to 〈◊〉 violence to thy self thou wilt be more 〈◊〉 nay thou wilt grow to a kind of felness and 〈◊〉 of opposition against the Work of Gods Grace Sin becomes out of measure sinful by the Commandement Rom. 7. 13. and instead of quarrelling with thy sins thou wilt quarrel with the Almighty and if I do what I can why should not God help me Mark now you are quarrelling with God and because you cannot do what you should you wil do nothing this is ordinary and usual you wil find a Hellish fierceness of Spirit upon this turn You wil say What shall I do Come and bring thy soul into Gods Presence lay thy self down in his sight and tell the Lord that thou art a Traitor and which is worse thou canst not but be so that 's thy misery make known al the base abominations of thy heart and life before the Lord and al that 〈◊〉 and opposition that thou findest in thy soul to Christ and his Grace beseech him to take away the treachery and falsness of thy heart beseech him that he would do that for thee that thou canst not do for thy self tel him that thou would'st chuse not to be rather than to be thus treacherous tel him that he hath said he will take away the heart of stone Ezek. 36. 26. and that it is not in thy power to put it away and therefore leave thy soul there beseeching him to make known himself as a God hearing prayers pardoning sins and subduing iniquities plead the Covenant of Grace and the Promises of it that al is freely and firstly and wholly from himself that he must make us his People he must make us humble and broken-hearted Look to Jesus Christ and beseech him that 〈◊〉 the Keyes of Hell and Death that he would unlock those brazen gates and doors of thy heart Rev. 1. 18. Do not fear the terror of the Truth so 〈◊〉 to step aside from under it and withdraw thy self from the 〈◊〉 of it but think of the goodness of it as a man though he fear the bitterness of the Pill yet knowing it 's a means of his health he is willing to take it So here When God moves move thou when he stirs stir thou many a man neglects 〈◊〉 stirrings of the Spirit of God and never hath the like again and then on his death bed cries for his old terrors Oh therefore when the Truth meets you and stirs you keep 〈◊〉 heart under it and follow the blow in secret and bless God that hath opened thine eye and 〈◊〉 thine heart in any measure and let thy heart lie stil under the stroak of the Truth the want of this is the reason why many a soul is so long under the workings of Contrition and never grows to any settlement because 〈◊〉 keep not their hearts under the power of the Truth which would throughly break the heart for sin 2 Kings 13. 19. The Prophet bids the King smite and he smote thrice and ceased whereupon the man of God was wroth saying thou should'st have smitten five or six times then bad'st thou smitten the Syrians till thou had'st consumed them So when God hath been grapling with thy heart and would have plucked thee out of the paw of the Lyon thou hast prayed once or twice or thrice it may be and then after a while thy care and diligence and endeavors are over thou should'st have prayed six times thou should'st give God no rest nor thy own soul any rest thou should'st never cease striking until thou hast destroyed those corruptions of thine Possess thy soul with the ticklishness and danger of that condition thou art in In regard of the secrecy and difficulty of the work how easily may I be deceived and how dangerous is it if I be a failing here can never be repaired afterward if never broken for sin then never broken from sin then never united to Christ and then thou shalt never see the face of God in Glory think how many have miscarried in this place as when a Marriner sees the Mast of a Ship he fathoms the Water and tacks 〈◊〉 and looks about him lest 〈◊〉 〈◊〉 we split upon the rocks also So do thou look to thy self here thousands have sunk and split themselves here and thou art in danger and know that if thou doest 〈◊〉 here thou art 〈◊〉 for ever They said to Peter and the rest of the Apostles men and brethren what shall we do Here we have the carriage of these Converts as a fruit of that piercing and brokenness of Spirit which was wrought in them by the power of the 〈◊〉 the inward disposition of the heart discovers it self by the outward expression of their speeches and 〈◊〉 here laid forth before us as 〈◊〉 special effect which followed presently and 〈◊〉 therefrom The breaking of the clouds by 〈◊〉 and 〈◊〉 beings a storm with it usually the 〈◊〉 in their speeches argued thunder and lightning in their spirits look how the temper and constitution of the body goes so the pulse beats in his proportions answerable the Spirits few and heart faint and actions feeble it moves marvelous weakly if the 〈◊〉 be marvelous quick and speedy the Physitian wil tel you there is a Feaver stirring and it may be hazardful that hath now seized upon the Nature of the party Look as our hearts and consciences are affected within so wil be the 〈◊〉 of our words and actions without 〈◊〉 their 〈◊〉 was deep and their 〈◊〉 are bitter which here they make In it observe Two things 1. The parties to whom they tender their complaint Peter and the Apostles 2. The 〈◊〉 it self The part 〈◊〉 are described and set forth two wayes 1. In regard of the office unto which they were now called Peter and the Apostles 2. In regard of that esteem and respect they 〈◊〉 them they lovingly and tenderly here greet them men and bretheren a stile and compellation that holds forth endeared affection with it so far are these men altered from what they were from what they said from what they did ere while they scorned them now honored them not long since they reproached them are not these men ful of new wine and now behold they reverence and fear before them they rejected their counsel before and are now forced to crave it yea right glad to hear and receive it In a word they repair to them as messengers of Christ they 〈◊〉 them as bretheren the
men out of that senceless security in which they were buried makes them look about them puts them upon the serious consideration of their own spiritual condition not long before they scant thought whether they had louls to be saved or sins to be pardoned or mercy and grace to be looked after they never put it to the question what they could say or shew for heaven but now they begin to think with themselves what they are this is set forth to be the guise and behavior of converting sinners when God begins to tamper with the hearts for the alteration of their states Jer. 50. 4. In those dayes and at that time when God hath stirred their hearts to recover themselves out of the Babilonish Captivity Deliver thy self O Sion 〈◊〉 who dwellest with 〈◊〉 Daughter of Babilon See how they bestir themselves Going and weeping shall they go and 〈◊〉 the Lord their God weep stil and go stil sorrow stil and seek stil they who stirred not a foot before nor looked after the Lord nor their own happiness and comfort So it was with Ephraim when the Lord began to work his heart to a right apprehension of himself Jer. 31. 18. while he was in his Natural Condition he was like an untamed Bullock unacoustomed to the Yoke but when the Lord had taken him to task then he begins to 〈◊〉 with himself and betake himself to new thoughts verse 19. When I was turned I repented when I was instructed I smote upon my thigh Thus John Baptists Hearers when once the Word wrought kindly upon them it made them al busie and inquisitive even as one man Luke 3. 10. to 15. The People they came and asked the Publicans they enquired the rude Soldiers they also began to demand Master what shal we do This disposition of spirit set men a going who sat stil before as in a dream The covetous Publicans whose thoughts were after their gain how to compass their Commodities from every Quarter the rude and unruly Soldiers who cared for nothing nor thought of nothing but how to satisfie their own lusts and sult their own corrupt desires al was fish that came to net and the sottish multitude who meerly followed the sight of their eyes after a bruitish manner minded that which concerned the out ward man What shal we eat what shal we drink what shal we put on In likely hood had never a thought of God nor of themselves whether there were a Heaven to be expected or a Hel to be avoided but followed their present pleasures see now how serious and inquisitive they be they now conclude somthing must be done and they would willingly know what course they ought to take when God sets upon mens souls then they set upon their Service The Reasons are Two Because they now feel the evil they never feared before now they see the danger and misery hanging over their heads able to overwhelm them and sink their hearts which they never suspected formerly And therefore now not only Reason 〈◊〉 them but their own safety Nature and 〈◊〉 love wil force them to bestir themselves to the utmost of their strength and improve al their abilities to the utmost of their power to prevent such over-bearing evils and provide for 〈◊〉 own relief and welfare and so the more to use al diligence here because they are unknown and yet spiritual which concern their eternal estate and therefore cause most fear and threaten most hazard and therefore constrains them to seek 〈◊〉 and neer for succor and relief So it was with the Prodigal when he came to 〈◊〉 before he had not the right 〈◊〉 of his Reason nor conceived of things as they were but as frantick men fal into fire and water and fear nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but now being come to the 〈◊〉 of his understanding he considers How many Servants are in my Fathers Family that have bread enough and I 〈◊〉 with hunger Luke 15. 17. then he 〈◊〉 himself I will arise and go to my Father and say c. So it is with many prodigal 〈◊〉 deluded Creatures they spend time and strength and lay out themselves 〈◊〉 nothing and therefore fear no after-claps until the time of Famine and day of 〈◊〉 and horror come in upon them they never saw need of reading hearing prayer seeking and enquiry but now when they find themselves besieged with sins and plagues and dayly expect the execution to be done Heaven frowning Hell gaping their Consciences 〈◊〉 and themselves dropping down to the Grave and their souls to Hell they think it high time and more than time to bestir themselves to do what they can and to cry for help and direction in so desperate distresses and danger I wil arise and go confer I wil arise and go enquire I wil arise and go pray The whol need not the Physitian therefore they do not send nor yet are they willing to receive nor care to enquire or take any Physick but when the Difease grows fierce and life is in danger then post out Messengers 〈◊〉 far and neer for a Physitian search every bush enquire of every man what might be good what have you 〈◊〉 what would you advise So here Thus God dealt with his People when he would awaken them Hos. 5. last In their affliction they will seek me early then Hos. 6. 1. Come let us return to the Lord he hath wounded and he will heal The full soul loaths the Honey Comb but never looks out for provision but the 〈◊〉 soul that is now starving runs if he can if he cannot run he wil go if he 〈◊〉 go he wil creep enquires where he may have food uses all means to get he wil buy or beg or borrow So here c. They begin now to see the folly of their own conceits and that confidence which in former times they had how easily they could procure their own comfort and how certainly without fail they could provide for the 〈◊〉 of their own souls and everlasting happiness they said it and thought what they said that there needs not so much 〈◊〉 to get to Heaven at the time of 〈◊〉 and before their departure draw on it 's but bewading 〈◊〉 sins and seeking to God for mercy Oh but when it comes too they 〈◊〉 another 〈◊〉 matter of it than ever formerly they did 〈◊〉 they 〈◊〉 at an utter loss with themselves they know not what 〈◊〉 to take which 〈◊〉 to turn they know not poor Creatures how to come at a Christ nay how to 〈◊〉 him how to attain 〈◊〉 pardon or peace And therefore now though 〈◊〉 late it may be they see they know not what to do or how to turn their hand to any spiritual work which in pride of heart said and concluded they could 〈◊〉 any thing They are made of nothing but doubts and questions If thou 〈◊〉 est the gift of God thou would'st ask of him and he would give thee
Water of Life John 4. 10. Thou knowest not that thou art poor and wretched and 〈◊〉 and 〈◊〉 Rev. 3. 17. Those that are ignorant of the way wil 〈◊〉 〈◊〉 any man ask of any child So a soul under 〈◊〉 〈◊〉 and ignorances wil enquire of any Christian ask of any Minister that may direct him in the way he should take This Doctrine is a Bill of Inditement against a world of ungodly men who live in the Church who may here read their doom and the dreadfulness of their own condition discovered beyond all denial namely to be such who as yet were never troubled never so much as touched with a through sight and sence of their own baseness and cursed corruptions of their Natures and lives they are so far from being broken by the Truth and batterred al to pouder by the power of an Ordinance that indeed the day is yet to come that they 〈◊〉 any 〈◊〉 blow from the 〈◊〉 Word of the Lord 〈◊〉 on upon their Consciences by the hand and good Spirit of the Almighty and that is evidenced out of the 〈◊〉 had they received the like impression with these Converts they would have been 〈◊〉 upon the like practice with them had their spirits been broken as theirs they would have been as 〈◊〉 to seek out for succor and relief as 〈◊〉 do but alas this duty appears not scant in the lives of men therefore this 〈◊〉 is far enough 〈◊〉 their hearts If thou had'st been sick as they thou would'st have enquired of the Physitian as they but where is the man almost that hath put the Quare to his own Conscience propounded the Question seriously to others out of the sence of his own want for to make narrow search of his own estate ' Men and Brethren what shall I do He never saw need to do any thing nor had heart to do any thing men therefore had never desire nor endeavor to seek direction when he hath been loth that men should put him to pains and press him to diligence and doing in this behalf They make it a matter superfluous and needless trouble thus to be taken up what needs all this ado say they and therefore they are willing to sit down with ease but do nothing they are setled upon their dregs and endure not stirring it 's a kind of Hell and like the appearance of Death to be pressed to diligent inquiry to make their Calling sure 2 Pet. 1. 11. The state of the World is somwhat like that which the Angels express upon the proof they had when they went to survey the frame of things Zach. 〈◊〉 11. We have walked to and fro through the Earth and behold all the Earth sits still and in at rest Walk we from one Plantation to another from one Society to another nay which is yet a further misery from one Assembly to another all the Earth sits still and is at rest there is no stirring no trading in Christianity men cheapen not enquire not after the purchase of the precious things of the Gospel what shall I do to be quit of my self what shall I do to be severed from my sins which have pestered me so long prejudiced my peace so much and if it continue wil be my ruin As though Christ were taking the Charter of the Gospel from the present Generation and were removing the Markes there is no stirring Trade is dead men come dead and sit so and return so unto their Habitations there is deep silence 〈◊〉 shal not hear a word What spiritual good they get what they need or what they desire men are willing to do nothing and therefore they wil not enquire what they should do certain it is the Word never wrought kindly upon thee nor prevailed with that carnal and hard heart of thine to this day in any saving 〈◊〉 for thy spiritual good thou never knewest what it was to be loft 〈◊〉 thou never had'st a stir of heart to enquire the way to Sion it 's made an Argument of a man in the bonds of 〈◊〉 in the depth of his 〈◊〉 distemper 〈◊〉 3. 11. They have no 〈◊〉 〈◊〉 do they seek after God and it 's made an evidence of Satans Rule Luke 11. 21. When 〈◊〉 strong 〈◊〉 keeps the Pallace all his goods are at peace but when a stronger comes and 〈◊〉 him he takes from him all his Armor wherein be trusts and divides the spoil The House and Pallace is the Heart and Spirit of a sinner his 〈◊〉 and Furniture are all those noysom lusts by which he 〈◊〉 〈◊〉 and exerciseth 〈◊〉 power in the sinner and as the Apostle saith fighteth against the soul as despair is the Head-piece unrighteous and careless and unconscionable walking is the 〈◊〉 carnal Reason the Sword Unbelief the Shield and an indisposition of heart to yield to the terms 〈◊〉 the 〈◊〉 is that whereby the sinner is prepared to walk in the way of 〈◊〉 his feet shod sit for every evil work While Satan is 〈◊〉 furnished with the Armor of Darkness all his goods are at peace he doth without any trouble act the soul and wrong the Comfort and happiness of the soul and so the Honor of the Lord 〈◊〉 〈◊〉 his goods it 's all he desires endeavors takes as the gain of his Labor and Diligence in his Temptations Doth Satan act thee by his Temptations and so encrease both thy guilt and ruin thereby 〈◊〉 are 〈◊〉 his goods in peace 〈◊〉 〈◊〉 thy wo thy 〈◊〉 is Satans wealth and substance he hath what he 〈◊〉 and doth what he will and thou art not troubled with any thing nor wilt trouble him by seeking out for relief and deliverance enquirest 〈◊〉 what thou mayest do to be rescued and 〈◊〉 know Satan hath his Armor on and he seeks thy heart as his Pallace under his Soveraign Power and Command to this day nor is there any preparation nor the 〈◊〉 inkling or intimation of 〈◊〉 of that wretched 〈◊〉 of thine thou 〈◊〉 in this secure condition as one that meddles not hast nothing to do with the things of Grace and Life As it was said Judges 17. 7. of the men of 〈◊〉 who dwelt careless quiet and secure far from the Zidonians and had no business with man It 's a Picture of this 〈◊〉 temper and secure condition of thine thou 〈◊〉 far from the state and grace of Glory thou hast no business with Christians with Ordinances Officers thou hast nothing to say or to demand touching eternal Life thou knowest nothing yet enquirest not what thou should'st do hast nothing yet 〈◊〉 not for help and succor thou hast no business that appertains to Heaven with any man living thy business lies not with the Word and the Lord and his Word have as little to do with thee that shews thy heart is not there nor thy portion there As each mans affection and expression of himself is where his imployment lies as 〈◊〉 as a Bee they carry their businesses in
a reserved device how to contrive some colorable 〈◊〉 by some Caution and Interpretation to entertain it it is Hellish Hypocrisie As the 〈◊〉 brabbles with her Mate before her Husband 〈◊〉 so she may meet with him without the suspicion of her Husband So the 〈◊〉 〈◊〉 he wil readily without any hunching acknowledg his sin and error in one sence that so as occasions serves he may plead for it and only pretend another sence The Confession in then serious when 〈◊〉 is leaves the soul base and makes the sinner put his mouth in the dust looks at himself as vile loaths his sin and himself for it and is desirous that the evil and he for it may be loathed of al that have heard and known it willing that 〈◊〉 himself and sin should by al for ever be dishonored who have dishonored God Dan. 9. 8. Vnto us belongs shame and 〈◊〉 of face for ever to be opposed and rejected who have rejected his Truth that 〈◊〉 hearts of all should be estranged from it and from that frame of Spirit which acted him because they have estranged him and others from God he would shame himself and therefore is content others should cast shame upon him Ezek. 36. 31 32. Then they shal 〈◊〉 themselves for all their abominations which they have committed Lam. 3. 29 30. He 〈◊〉 alone and 〈◊〉 silence because he hath born it upon him be puts his mouth in the dust if so be there may be hope The Soul by this serious Confession intends to take an ADVANTAGE against his sin and so much more engages his heart by the Witness of God and Men and Angels to keep himself for 〈◊〉 from al 〈◊〉 and provocations thereunto and holds his heart in a holy bent of 〈◊〉 for ever not once to admit any consideration or pretence of any carnal Reason that may seem to leave the least inticement that way when temptations come and corruptions stir as formerly this stops him I have 〈◊〉 these 〈◊〉 before al and they are condemned by al therefore I wil not I dare not give way 〈◊〉 16. last That thou mayest remember and be confounded and 〈◊〉 open 〈◊〉 mouth any more because of thy 〈◊〉 3. How doth Contrition bring in this Confession and enlarge the Heart this way I Answer upon Three Grounds all which are so many Arguments of the Point propounded Taken from that bitterness which the soul in this contrite disposition 〈◊〉 〈◊〉 and that undeniably to be in those distempers in which it hath taken so much content in former time the poysoned loathsomness which now it hath 〈◊〉 experimentally to be in such pleasing lusts and which formerly have 〈◊〉 the delight and diet of the soul And therefore it is the heart 〈◊〉 the sinner is not able to brook or 〈◊〉 them 〈◊〉 vomits them out with vehement distast and unsufferable disdain abandons them by open confession In the Body we see it the Stomach when it was clogged with abundance of gross and foul Humors as in the disease called Pica it wil 〈◊〉 upon 〈◊〉 and ashes and loom wall will down as desirable diet because such noysom diet suits best with 〈◊〉 〈◊〉 Humors which 〈◊〉 in the Stomach but when it 's recovered and brought to any wholsom constitution if 〈◊〉 with any such provision which is 〈◊〉 loathsom and 〈◊〉 upto it it 's 〈◊〉 sick and 〈◊〉 be eased before 〈◊〉 cast it out It 's so with the 〈◊〉 when once he hath attained this wholfom constitution and disposition of a contrite spirit Those noysom abominations which seemed so sweet and savory to his sensual and base heart that it could digest them as its only diet and delight corrupt lusts were most suitable to corrupt nature and no marvel that the Toad and Spiders lick up poyson which is so agreeable to their poysonful Nature but when the Lord hath wrought this through contrition as a wholsom disposition and constitution of soul so that not only the punishment of it which is tedious but the poyson and filth becomes more detestable and grievous to the sinner the heart is not able to suffer the loathsom bitterness thereof but forthwith endeavors to cashier it utterly by acknowledgment and confession that the very scent and savor yea the least remembrance of it may be for ever removed Pain wil make the dog vomit out his meat sence of punishment constrain'd Judas to cast out his morsel fling away his money the bribe of the bloody Treachery and Treason of his but had they been both poysoned the one with his meat the other with the venom of his sin it would have wrought more freely and fully in both That Godly Sorrow which was wrought in the hearts of the Corinthians who bore with the 〈◊〉 person a long while and the 〈◊〉 person 〈◊〉 who committed the evil 2 〈◊〉 7. 10. It wrought a cleering in the one as the Text expresseth 〈◊〉 and no question in the other upon the same ground i. e. a naked full and free-hearted acknowledgment Godly Sorrow like a strong Potion cleers the Stomach casts out the core suffers no remainders behind of any secret reservation of a wretched distemper in any degree or circumstance makes a cleer Conscience quit of any combination with any lust in the least correspondence When the corruption which is gathered in the 〈◊〉 ered sore grows ripe and rotten it wil break presently though no man lance or touch it and 〈◊〉 plentifully and abundantly So with this through contrition it works a separation and therefore an evacuation loosens the affection from the sin inwardly and 〈◊〉 it wholly by acknowledgment It 's true In Nature and Grace and Reason each thing 〈◊〉 it self and therefore expels its contraty to the utmost distance it may that it may neither find nor fear any annoyance or hazard therefrom and therefore we find in diseases Agues and Feavers when Nature by the help of Physick hath gained some strength forceth the malignant humor as far from the heart as it can it breaks forth into the lips and then it 's conceived and 〈◊〉 the fits wil end the danger is over So it is with the soul when it 's helped by the Spirit in piercing the soul with Godly Sorrow he causeth the disease and distemper to break forth into the lips by open confession and forceth it as far as may be from ever annoying the heart any more The sweetness of sin is in this taken off contrition severs it from the heart confession vomits out and removes it that it may never annoy the soul or disturb the peace of a mans Conscience any more The distressed sinner now comes 〈◊〉 to feel and so to know the danger of sin as undoubtedly hazarding a mans everlasting happiness and welfare and to find also by woful proof his own weakness and inability either to prevent it or bear it or remove it and help himself against that eternal ruin and confusion which God hath threatened and he must expect