The Souls Preparation for Christ, Treatise (2 of 5)

The Souls Preparation for Christ · Treatise (2 of 5)

p. 523Thirdly, some will say, God may give me repentance, Quest. Christ came into the world to save sinners, and why may he not save me? Answ. I answere, is that all? is it come to this? and who knows but that God may damne thee too? if that be all, why may you not say more truly; what know I, but that God may give me up to a hard heart, and a blinde minde for ever, and I may for ever be cast out of the presence of God? is it but, It may be all this while? And therefore for a full answere, consider these two things to shake off this carnal security, wherby men resolve to pin their salvation Gods mercy, though they purpose to oppose his mercy. First, know this, that there is a time whē God will not shew mercy? Behold; saith God,Revel. 1.21▪ 22.Rev 1:21Rev 1:22 I gave her a time of repentance, but she repented not, therefore I will cast her upon the bed of sicknes: and as our Saviour saith to Ierusalem, Oh that thou p. 53hadst knowne in this thy day, Luke. 29.43.the things belonging to thy peace; but now they are hid from thy eyes. God had sealed up h…s mercy, and the day of salvation was past, and when the day is over, though Noah, Daniel, and Iob, Ezek. 14.14.Ezek 14:14should pray for a people they should save neither sonne nor daughter; And if thy father did pray for thee that art a childe; if mercy be past, the Lord will not spare that man saith the text; as if the Lord had said, I have abundance of mercy but thou shalt never tast of it, nay, for ought I know, the Lord may set a seale of condemnation upon thee, and so give thee over to all evill, to all sinne, to all curses; and blot out thy name from under heaven; Are you yet perswaded that this is Gods word? if you were but perswaded of the sorrow some have had, it would make you looke about you; The Wise man saith, that wisedome professeth to poure out abundance of mercy, Prov. 2.38.Prov 2:38saying, Oh you simple ones, how long will you contemne and despise puritie and holinesse?

Now marke, when a people hath had this mercy, and wisedome offered to them, and yet they will despise it; then shall the cry, and call, but I will not answere, (saith God) they shal seeke me early, but shall not finde me. The period of Gods patience is come to an end, and there is no expectation of mercy; call, and call, you may, but God will not heare you; you whose consciences flie in your faces, & tel you, that you have despised mercy, & you would none of Gods Counsells, & you hate the knowledge of his wayes, Do you think to get it now by crying, when the date of mercy is out? p. 54No, no, you would have none of Gods mercy before, and now he will none of you; Doe you think it fit, that grace, and mercy, and the spirit, should still stand and waite upon you, and strive, and alwayes be despised? Is it not marvellous just that that word which you have despised, should never worke more; and that mercy, you have refused should never be offered to you any more? It is just, and you shall finde it so in the end, and take heed the termes of mercy be not out.

4Lastly, if we cannot avoyde it, then we are resolved to beare it as we may; if we be damned, we shall undergoe it as we are able. This is that we poore ministers finde too often by woefull experience, that when we have taken away all cavills from wicked men; and then if we could weepe over them, and mourne for them, and beseech them to consider of it aright; Marke what they say, Good sir, spare your paines, we are sinners, and if we be damned, then every tub must stand upon his owne bottom; we will beare it as well as we can: What, is the winde in that doore? Is that all you can say? O woe to thee that ever thou wert bone! O poo…e creature! if I should cease speaking, & all of us joyne together in weeping and lamenting thy condition, it were the best course; It is impossible thou shouldest ever beare Gods wrath with any comfort. And let these three considerations be remembred & retained, which wil make any man come to a stand, even the vilest wretches who will blaspheme and sweare, and if they be damned (they say) they p. 55have borne something, and they will also beare this as well as they can.

1First, judge the Lyon by the pawe, judge the torments of hell by some little beginnings of it; and the dregges of Gods vengeance, by some little sipps of it; And judge how unable thou art to beare the whole by thy inabilitie to beare a little of it in this life. In the terrour of conscience (as the Wiseman saith) a wounded spirit who can beare? When God layes the flashes of hell fire upon thy soule, thou canst not indure it; what soever a man can inflict upon a poore wretch may be borne, but when the Almighty comes in battaile array against a poore soule, how can he undergoe it? witnesse the Saints that have felt it, as also wittnesse the wicked themselves that have had some beginnings of hell in their consciences. When the Lord hath let in a little horror of heart into the soule of a poore sinfull creature, how is he trāsported with an insupportable burthen? When it is day, he wisheth it were night, and when it is night, he wisheth it were day. All the friends in the world cannot comfort him, nay many have sought to hang themselves, to doe any thing rather then to suffer a little vengeance of the Almighty: And one man is roaring and yelling, as if he were now in hell already, and admits of no comfort▪ If the droppes be so heavy, what will the whole sea of Gods vengeance be? If he cannot beare the one, how can he beare the other?

2Secondly, consider thine owne strength, and p. 56compare it with all the strength of the creatures, and so if all the creatures be not able to beare the wrath of the Almighty, (as Iob saith, Is my strength the strength of stones, Iob. 6.1….Job 6:1or is my flesh as brasse that must beare thy wrath? As if he had said, It must be a stone, or brasse, that must beare thy wrath. Though thou wert as strong as brasse or stones, thou couldst not beare it, when the mountaines tremble at the wrath of the Lord) shall a poore worme or bubble, and a shadow endure it?

Conceive thus much, if all the diseases in the world did sease on one man, and if all the torments that all the tyrants in the world could devise, were cast upon him; and if all the creatures in heaven and earth did conspire the destruction of this man; and if all the devils in hell did labour to inflict punishments upon him; you would thinke this man to be in a miserable condition. And yet all this is but a beame of Gods indigna…tion. If the beames of Gods wrath be not hot, what is the full sunne of his wrath, when it shall sease upon the soule of a sinfull creature in full measure?

3The third consideration is this. Nay, yet if thou thinkest to lift up thy self above al creatures and to beare more then they all; then set before thine eyes the sufferings of the Lord Jesus Christ, he that creats the heavens and upholds the whole frame thereof, when the wrath of God came upon him, onelyonly as a surety; he cries out with his eyes full of teares, and his heart full of sorrow, p. 57and the heavens full of lamentations,Mat. 27.46.Matt 27:46 My God, my God, why hast thou forsaken me? Oh thou poore creature, if thou hast the heart of a man, gird up the loines of thy mind, and see what thou canst doe? Doest thou thinke to beare that which the Lord Jesus Christ could not beare with so much sorrow? Yet he did indure it without any sinne or weaknesse; he had three sippes of the Cuppe, and every one of them did sinke his soule; and art thou, a poore sinfull wretch, able to beare the wrath of God for ever? Now (beloved) seeing all objections are answered, and the things made plaine, labour to do that which you may have comfort in; Submit your selves to the good word of the Lord, and not only be willing and co…tent to be thus enlightned, but labour for it, that thou maiest prevent the Judgements deserved by the same.

Now that I may the better prevaile with you,Motive 1. consider these three motives, first, it is the only old way to heaven, for God never revealed any other but this way in the old law: the only way for the leaper to be cleansed was to come out into the congregation and to cry, I am uncleane, I am uncleane. This leaper was every sinner; this meanes of curing was the sight of his sinne; and as he did, so must every sinner confesse his sin, take shame to himselfe, and say, It is my proud heart, and this my loose life, &c. This true sight of sinne is the only doore to life and salvation, who would not goe that way which is the right & the ready way, if ever you receive mercy at the hands of p. 58the Lord, it must be by this way, or not at all. I pray you take heed, and doe not find a shorter cut to heaven; the further you goe the contrary way, the further you must returne back againe; this hath cozened many a man more then he doth imagine.

As a traveller when he is loath to goe through some filthy lane, he will breake through the fence and goe through the meadow, that he may save the foule way, at last when he hath gone up and downe and cannot get out againe, he is forced with much losse of time to goe backe againe, and goe through the lane. So it is with many sinfull wretches in the world, and this hath cost them deare. They will not goe this way, by sorrow for sinne to see the filthinesse thereof, and their cursed abominations, but they will have a new way to receive mercy & comfort from God, yet at last they are driven to a stand, and then they will heare the minister of God, and when he saith, Christ came to seek and to save that which was lost, Luke 19.10.Luke 19:10that is, those poore sinners that saw themselves lost; and consider the plagues of their heart; And when Christ workes savingly, he opens the eye and awakens the conscience, and a man must confesse before he can find mercy, then the soule saith, I never saw this worke upon my soule, I was never lost. No? where broke you over then? you would needs to heaven a new way; you are like the thorny ground that would receive the word with joy; Nay, Ile assure you, you must come backe againe, and see all those abominations p. 59which have been committed in secret by you and discover them, or else there is no meanes to come unto life;Lament. 3.40.Lam 3:40 Let us search & try our waies (saith the Church.) you must not thinke that Christ will pardon all, and you doe nothing, No, first see your sinnes, and then you shall receive mercy & pardon for them.

Secondly, the worke by this meanes will bee much more easie then at another time.Motive 2. If thou once get thy conscience convicted and thine eyes opened, the worke will goe on clearely and easi…y; Many of Gods people will strike in with you, and many good Christians will pitty you, and pray for you, and you shall have many helps this way, and therefore is it not better now to have your conscience awakened when you may have helpe, then afterward when there is no remedy? When any of Gods people fast or pray, they will remember you; what saith one? Doe you know such a man? yes very well: what is he? oh he was the most shamelesse drunkard that ever the sun did see, or the earth beare. Was he so? oh but now God hath opened his eyes, and awakened his conscience, he was never so frolike before, but now he is as much wounded, now his heart is broken, & his conscience flies in his face; It were good to remember him, though he hath beene a wretch and a profest opposer of Gods people, yet let us remember him; Yes that I will, I know his burthen is great, I have found it; and I hope so long as I have a knee to kneele and a tongue to speake I shal remember him. And then they pray p. 60for him and say, Good Lord, who can beare a wounded soule? Good Lord thou hast humbled him and made him see himselfe vile and miserable, let him see thy mercy in Christ. What a comfort is this to have a whole countrey pray for him in this maner.

Object. But some will object and say, This is something dangerous and drives men sometimes to a desperate stand, and therefore is it not farre better to be as we are, and not to awake this severe Lion; A man cannot conjure downe his conscience when it is up once.

Answ. To this I answere, you must see your sinnes that is the truth of it, doe not thinke to put it off; the Lyon will roare; and that conscience will be awakened one day; it is better to be awakened now, then to have your eyes opened in hell when there is no remedy.

Moti…e 3.Thirdly, set upon this worke, the issue will be very successefull: oh what a comfort will it be to a poore soule in the time of death, when he shall come to render up his soule into the hands of God, that all his sinnes are wiped out: And then to heare those glad tidings from heaven; Be of good comfort poore soule, thou hast seen thy sinnes, therefore I will not see them; thou hast remembred them and mourned for them, therefore I will never plague thee for them. Who would not see his sinnes that Christ may cover them in that day of accompts? there was never s…nner broken hearted but God did bind him up: and there was never any truly wounded for sinne p. 61but God did ever heale and comfort him; and therefore labour to looke your face in the glasse of Gods Law, and so see your owne spots; I confesse this is tedious to your sinnes, & the plagues due to them; but looke thou on them that, God may not; If an adversary offer meanes of agreement, we use to say, suffer it not to come to the publike triall, for the case is naught; I say it will be so with every wicked mans case, the Lord hath a controversie with every wicked man, and it must be tryed in the publike day of judgment, or else you must make a private agreement betweene God and your owne soules; If there be any drunkard, or adulterer, or unjust person, that is guiltie of any sinne, you had better take up the matter in private: Doe not feare to looke upon your sins, but bring thē all out before the Lord, and see the ugly face of them, and intreate the Lord to seale up unto you the pardon of them, that you may never be called to an accompt for them; I tell you, it is the most comfortable course in the world.

The last use for instruction to all my fellow brethren:Vse. let me speake a word to them and to my selfe too; let us all take that course in dealing with the people, and Gods ordinances, which God himselfe takes up; As the steward disposeth of every thing at his masters will, and the Apothecary orders drugges as the Physitian appoints, so let it be with us to, we are but stewards and Apothecaries; let us take that course, and use those meanes that God hath appointed for p. 62his peoples good; God saith, you must see your sinnes, and be humbled for them: and therefore let us labour to make men see them, (as the Apostle saith,2. Cor. 3.2.2 Cor 3:2 I hope we were made manifest to your Consciences; Did not your Consciences say so, that you could not gaine-say it?) we must take up that course the Scripture hath revealed, and which the faithfull servants of God have ever used, and which God hath ever blessed: nay, it is our wisdome so to doe.Mat. 7. ….Matt 7 Mathew the seventh and the last, Christ taught the people with authority, not as the Scribes: there is a kind of commanding power which the word ought to have upon mens Consciences, if a man be a sinner it will reprove him, and command reproofes to sease upon him, and if he be in distresse of Conscience, it will command comfort to take place in his heart.

Give me leave to speake my thoughts, and it is my judgement too: What doth it profit a man to scrape up a little Greek and Latine together, and to leave the sense of the Scripture undiscovered, and the Conscience no whit touched, nor the heart stirred? He that knowes any thing this way, though he were but an ordinary schoole-boy, that had but any skill in the tongues, if he could not doe it, he should be scourged by my consen…. But let it be in case of Conscience a poore soule comes to anguish of spirit, the onelyonly way to …et this man on foote againe, is to answer all his objections and questions; and resolve all his doubts, and to make the way good and the case cleare; Alas this course is not knowne p. 63amongst us: And in the way of examination, if a man come to examine a sinner, he takes away all his cavils, and all his carnall shifts, that he hath to hinder the word, and forces the soule to say, It is Gods word, though he will not entertaine it. Let a man try this course and he shall finde a marvellous difficulty, this is the reason why our ministery thrives not, and the hearts of men are not wrought upon;Why mens hearts are not wrought upon in the ministery. because we labour not the right way, to shew men their sinnes, and to convince their conscience, that they may not flinch out from the ordinances of God; Nay, I take it to be the speciall cause why after all the pretious promises that God makes knowne, no man receives good by them; We offer salves to them that know not whether they have any sores or no; And we offer Physicke to those that we know not whether they have any disease or no, we speake of grace & Christ, but people thinke they have no need of thē; suffer me to speake my mind herein freely. That ministery which doth not ordinarily humble the soule & breake the heart, doth not convert and draw to Christ, but that ministery that doth not inlighten the mind and convince the soule of sinne, that never humbles ordinarily, and therefore never doth draw home to Christ,

Now we come to shew the causes why, and the meanes how sinners come to see their sinnes. The Apostle speakes it to their faces, You are they that have committed this sinne, you have crucified the Lord of life, this is your sinne.

p. 64Doctrine.The Doctrine from hence is this: A speciall application of particular sinnes is a chiefe meanes to bring people to a sight of their sinnes and to a true sorrow for them. The Apostle doth not generally propound their sins, but he comes home to their hearts, and it is not onelyonly done in this place; but it hath beene the practice of all Gods faithfull ministers heretofore, As Iohn Baptist, he goes not cunningly to worke, secretly to intimate some truths; but he deales roundly with them, and saith, O generation of vipers; who fore. warned you to flie from the wrath to come? Luke 3.11.12.Luke 3:11Luke 3:12And he shewes them their sinnes in particular. And when the publicans came to be baptised, he saith, Receive no more then is appointed for you, and he saith to the souldiers, Doe violence to no man, and be content with your wages; he was the minister of humiliation and preparation: and therefore he deales thus plainely with them.

When Ahab had slaine Naboth, the Prophet Elias came to him and sayes, In the place where dogs lickt the blood of Naboth shall dogges licke thy blood: 1 King …0 …1.Ahab said, Hast thou found me out ô my emenie? And he said, I have found thee out, because thou hast sould thy selfe to worke wickednesse in the sight of the Lord; and the text saith, When he heard this, he put on sacke-cloth and went softly: This was the power of a particular reproofe, though he were a miserable wicked man. Thus did Paul deale with Peter, whē he halted before the Jewes, he did plainly reprove him to his face, and that not secretly, but because he had sinned openly, therefore he reproves p. 65him openly; so also our Saviour Christ shakes up the Scribes and Pharisees. Mat. 23.13.14.Matt 23:13Matt 23:14And this is the rule in generall, as the Apostle saith, Reprove thē sharply, Titus 1.20. Object.Titus 1:20that they may be sound in the faith.

Oh! but some will say. If I doe thus plainly deale with them, I shall discourage them altogether.

Answ. Nay, it will make them sound Christians indeed;Hosea 2.2.Hos 2:2 see what the Lord saith, Plead with your mother: the word in the originall is, Call her into the Court, call her by her name, and say, that shee is not my wife, and I am not her husband. And the Lord saith by Ezechiel, Ezek. …6.1.Ezek 6:1Son of man, cause Ierusalem to know her abominations: he doth not say, cause the country to know her abominations, or the country to know the sins of the court, but make Jerusalem know her owne abominations.

The reasons are these: First, because the word thus applyed hits sooner then otherwise it would.Reason 1. A master commands a servant to do such a thing, & because he names him not; one thinkes it is not he, and another it is not he, only because he is not named: So when a minister saith, in many things we sinne all, he hits no man, and so none are affected with it; But now particular application brings every mans part and portion, and not only sets the dish afore him, but cuts him meat, and carves for him, and we doe in this cause as the nurse doth with the child; she not onelyonly sets the meat before it, but she minceth it, and puts it into the childs mouth: the steward doth no… onelyonly say, There is meat enough in the market, but he buyes it, and brings it home, and p. 66sees it prepared, and gives direction what is for every one. The words of a faithfull minister are like arrowes, which if they be shot a cocke height they fall down againe and do nothing: but when a man levels at a marke, then, if ever, he wil hit it. So, many ministers can tell a grave faire tale, and speake of sinnes in generall, and these common reproofes, these intimations of sinne, are like arrowes shot a cocke height, they touch no man▪ but when a minister makes application of sin in particular, and saith, O all you drunkards and adulterers, this is your portion, and let this be as venome in your hearts to purge out your lusts. When our Saviour Christ lapped up the Pharises all in one speech,Mat. 21.45.Matt 21:45 it is said, that they heard the parable and knew that he meant them.

Overly discourses that they are sinners and great sinners in other countries, and you should doe well to looke to your wayes and the like: These are like the confused noise that was in the ship when Ionah was asleep in it, which never troubled him, at last the Master commeth and saith, Arise, Ionah. 1.6.Jonah 1:6O Sleeper, and call upon thy God; And as a father observes, they came about him, and every man had a blow at him, and then he did awake. So because of generall reproofes of sin, & termes a farre off, men come here, and sit and sleepe, and are not touched nor troubled at …. But when particular application commeth … to the heart, and a minister saith; this is thy drunkennesse, and thy adulterie and prophanenesse, and this will breake thy necke one day, what assurance p. 67hast thou got of Gods mercy? and what canst thou say for heaven? Then men beginne to looke about them. There was never any convicting Ministery nor any man that did in plainnes apply the word home, but their people would be reformed by it, or else their consciences would be troubled and desperately provoked to oppose God and his ordinances, that they may be plagued by it. The word of God is like a sword, the explanation of the text is like the drawing out of this sword, and the florishing of it: and so long it never hits: But when a man strikes a full blow at a man, it either woūds or puts him to his fēce: so the application of the word is like the striking with the sword, it will worke one way or other, if a man can fence the blow, so it is: I confesse it is beyond our power to awaken the heart, but ordinarily this way doth good.

Secondly,Reason 2. as the word of God particularly applyed hits soonest, so it sinckes deepest; the words of the wise are compared to nailes fastened by the masters of assemblies; the doctrine delivered is like the nailes pointed; but when it is cleare, and then particularly applyed, it is like the setting on the nailes fast upon the hearts and consciences of men; And this I take to be the reason why many that have come many times to oppose the ministers of the Gospell; yet God hath broken in upon them, and humbled their hearts & made them see their miserable condition.

Gather up all then, if a plaine and particular application of the word hits the heart soonest & p. 68sincks deepest into the heart, then it is a speciall meanes to worke a sight of sinne, and affect the heart with sorrow for it; But the former part is true: Therefore the latter cannot be denied.

Vse 1.The first use is for instruction, Here we finde the reason why plaine teaching findes such opposition, why it is so cavilled at by all ministers & others; because thereby the eye of the soule comes to be opened, and all a mans abominations are discovered, and his conscience is pinched by the same; Our Saviour saith, He that doth evil, hates the light, lest his deeds should be reproved, as a theefe hates the light and the lantorn-bearer, because they shew his villany; so they that are guilty of many sinfull courses, and base practises, hate the minister that brings the word with any power to their soules. A malefactor at the Assises can be content to see an hundred men in the towne and is never troubled with them; but if he sees one man that comes to give in euidence against him, and knowes his practises; Oh how his heart riseth with desperate indignation against that man. Oh saith he, this is he that seekes my life, he will make my necke cracke; so it is with this soule saving ministery, it is that which brings in a bill of inditement against a man. Now a man can be content to come, and heare though it be never so many sermons; but if a minister comes in for a witnes against him, and begins to arraigne him, and to indite him, for his pride, and malice, and covetousnesse, and to convince him of them, and to lay him flat before the Lord, & his conscience, p. 69Oh then he is not able to beare it. What is the reason of this? He can heare others quietly, and say, oh they are sweet men, they deale kindly and comfortably. Why? The masse bites not; (as the proverbe is) such a kind of ministery workes not at all, and this is the reason why they are not troubled, but goe away so well contented. I have sometime admired at this: why a company of Gentlemen, yeomen, and poore women, that are scarcely able to know their A. B. C. Yet they have a minister to speake Latine, Greeke, and Hebrew, and to use the Fathers, when it is certaine, they know nothing at all. The reason is, because all this stings not, they may sit and sleep in their sinnes, and go to hell hoodwinckt, never awakened, and that is the reason they will wellcome such to their houses, and say, oh he is an excellent man, I would give any thing I might live under his ministery. It is just Ahabs old humour, he could sute seasonably with foure hundred false Prophets, and if there had beene five thousand more, they should all have been accepted of him, but when Iehosaphat said, Is there never another Prophet of the Lord; Oh yes (saith Ahab) there is one Micaiah, but I hate him, he never spake good to me that is, he never soothes me up. So it was the temper of the people mentioned in the Acts, when the Apostle saw they were a rebellious people,Acts 4.22.Acts 4:22 he deales plainely with them: but they cryed, Away with such a fellow, he is not worthy to live. What? said they, then it seemes we shall be cast off from the Lord and be his people no more, p. 70they were not able to beare that: people in this case deale with Gods faithfull ministers as the widdow of Sarepta did, whē the Prophet had told her that the meale in the barrell and the oyle in the cruse should not decrease;Kings 14. all this while he was welcome: but when her child was dead, Oh what have I to doe with thee thou man of God? thinking indeed that the Prophet had killed her sonne; So all the while we set the doores open wide that all the drunkards and adulterers in the country may goe to heaven, you like us well enough, and we are as welcome as may be, and we are marvellous good preachers, and you thinke us fit for the pulpit, but if we come once to lay sinne to your charge, and to threaten condemnation for it, & to say, If God be in heaven you shall never come there, if you continue in your sinnes, oh then they are up in armes, and say as the widdow did▪ Are you come to slay our soules, and awaken our consciences? beloved, this argues a spirit that never found the power of the word; But it is our duties and we must doe it, and howsoever it is not accepted of the wicked, yet it shall finde entertainment with God, and he shall give us our reward at that great day.

Vse 2.Secondly, it is a word of reproofe, suffer me to deale plainly in this kinde, if particular application be so powerfull, and so profitable, let me speake a word of my selfe, and to my fellow-brethren. It falls heavy on us that are not willing to practice the same, but rather oppose it in others that desire to doe it, this plain and particular application, p. 71is accounted a matter of sillinesse, and want of wisedome, and rashnesse, and a thing which befits not a pulpit, but a mans words must be sweet, and toothsome, and he must have a tender hand over men whosoever they be, be they never so prophane. Nay, I dare say, if the Devill himselfe were here, he … not be troubled, ministers must lay bolsters under mens heads, and sow pillowes under their elbowes, that they may sit easily, and not trouble drunkards, and adulterers, but let them be still in their sins, and so let them goe downe to hell, this is that which the Devill loves and takes much content in. And it is certaine, if he could prevaile, no other course should be taken up: if a great man be present, or a patron that we looke for a living from, (if my eares had not heard it, I could not have beleeved it) it is strange to thinke how they daube this over. If their sinnes be so grosse that all the Congregation would cry shame, if he did not reproofe them, what will they say? reprove you we will not, we dare not, but beseech you and desire you as every man hath his infirmitie, a word to the wise is sufficient, &c. I blame my selfe so farre as my base feare possesseth me, but brethren, what will become of preaching in conclusion, if this may take no place in the hearts of people; and yet notwithstanding all this, there is one thing to be considered, if there be but any upright hearted minister, or sincere Christian that is more exact then ordinary, what will the carnall ministers doe, though they have no reason p. 72in the text, no ground in the word, to warrant them? though they cannot condemne a poore Christian upon good grounds, yet they will invent new wayes, and wrest the Text to dishonour Gods name, and then in all bitternes they can vent themselves against faithfull Christians, and conscionable ministers: and hence the hands of the wicked are strengthened, and the hearts of Gods people are much daunted; and the Gospell of Jesus Christ prevailes not in the heart of such as it is preached unto.

Let us see what it is that God requires of us; marke the severe charge and command that the Apostle gives his scholar Timothy, 2. Tim. …I charge thee before God, and the Lord Iesus Christ, who shall Iudge the quicke and the dead, preach the word, be instant in season, and out of season, reprove, rebuke, (as if he had said) the stubborne hearts of men need this specially, reproving, and therefore doing this, is the maine thing that God requires, and the maine end for which the word serves. Sharp reproofes makes sound Christians. He that heales overly,Titus. 13.13. hurts more then he heales, are there not many to be humbled? and are there not many lusts raigning in the hearts of men and women? Let us therefore throw away this shamfull hiding, and make our ministery knowne to the soules of those to whom we speake.

Object. But some will object against this preaching, that it is nothing but the rashnes of mens spirits, a kind of rayling that fits not a pulpit.

Answ. To this I answere, the Prophets of God ever p. 73used and practised it; and the holy Apostles which were inspired in an extraordinarie measure of the spirit, did imitate Christ, and his Prophets: and God commanded Esay to lift up his voice, as a trumpet, and shew my people their transgressions, and the house of Iacob their sinnes.

That is, tell the drunkard and adulterer of their sinnes? Did Christ and his Apostles raile? Are these men onelyonly wise? Oh fearefull; that the soules of men should be so desperately transported against the truth of God, you that have had any such thoughts against the power of God, in the ministery of the word, repent, and pray, that if it be possible the words of your mouthes, and thoughts of your hearts may be forgiven. Acts. 8.22.Acts 8:22The Apostles, and Christ himselfe used this kind of teaching: Woe unto you Scribes and Pharisies, seven times together, if Christ had now lived, you would have said, he had railed: Oh fearefull, I tell you this is the next sinne against the sinne of the holy Ghost.

Object. Ay, but Secondly, they object, in this last age of the world there is a difference to be put, it is true, if men were not taught this were necessary, but now in these times of knowledge what needs all this adoe? all those troubles and reproofes? what, shall we make men to be chamlings, to mince their meat for them? no, set their meate, set the word before them, and they are wise enough to take their meat, and to apply the word to themselves.

Answ. To this I answer three things, I confesse it is p. 74true, the Lord (blessed be his name) hath made his word more evidently knowne then formerly, and yet there is a great deale of knowledge wanting in the most sort of men; nay, I can speake it by experience, that the meaner ordinary sort of people, it is incredible and unconceiveable, what Ignorance is among them; Nay, I will be bold to justifie it, that he that thinkes himselfe the wisest in understanding, if we come home to him by way of examination, we shall make it known, to him that he knowes little or nothing of which he should and ought to know: But Imagine men had the knowledge of the word, that is not the maine end of preaching, to instruct men: but to worke upon their hearts. When a man hath taught men what they should doe, he is but come to the walls of the Castle; the fort is in the heart, the greatest worke of the ministery is to pull downe the wills of men, that know the truth of God and hold it in unrighteousnesse: Nay, they that doe know it, how dull are they in the performances of these duties God calles for at their hands, so that we had not onelyonly need to mince their meat for them, but even to put it into their mouthes; nay, they sleepe with meat in their mouthes; I appeale to you that are inlightned in the knowledge of the truth, doe you not finde dulnesse of minde, and indisposednesse of spirit in the performances of those duties God calls for at your hands? It was spoken by a reverend Divine, that the freest horse needs sometimes a spur to pricke him forward, so I say, the best Christian p. 75needs a sharpe reproofe to pricke him forward in a Christian course.

3But thirdly, if reason cannot prevaile, they dash this preaching out of countenance, Object. and say, when men want matter to make up their sermons, then they ransacke mens consciences, and apply unto them their particular sinnes, and so they make up their sermons.

Answ. To this I answer againe, then our Saviour Iesus Christ wanted matter, he presseth their faults to the Scribes and Pharises seven times together, nay, in the sixt of Iohn he presseth on truth nine times, his aime and end was, namely, that he was the bread of life; he followeth it and setleth it on them. Now in these mens judgements, Christ wanted matter, he had not wherewith to spend the time, & therfore he spake to the hearts of men, and came home to their Consciences: but to say the truth, the ground of their cavills that are cast against this kinde of preaching is, because this troubles the hearts of those to whom we speake, & brings vexation to the soules. Do we want matter for our preaching? no, but this I say, it is an easie matter for any man to observe truths out of a text, & to lay forth a point; this is an easie thing for any one that hath a judgement inlightned in the Scripture, but for a minister of God in the worke of examination to drive the soule of a carnall man to a stand, that he cannot escape; to make him goe away and hang the wings, in so much that the soule shall be humbled, or else goe away and snarle at the truth, p. 76and reproofe delivered. Or for a man to uphold a soule in the time of trouble, to comfort it, and take away all doubts, I say this is the hardest matter for a minister to accomplish under the Sunne, in the worke of the ministery, I speake for these two passages, that all the world may know what belongs to the worke of the ministery; and also that al the world may know if men take any distaste at this kinde of preaching, we care not, it is our dutie.

Vse 3.The third use is, for exhortation, if this be our duty, it ought to stirre up the heart of all the people of God, to set an edge on their affections, that they should desire this manner of teaching, and when God maketh his truth thus knowne to us, we should submit to the power thereof, You have most need of this, and there is most profit in this; and therefore your hearts ought to be more inlarged to the coveting and submiting thereto.

And therefore you that are hearers, suffer me to provoke you to it,How to profit in hearing the word preached. when the time comes that you are to approach to the house of God; pray unto the Lord that he would direct you, and that the minister may come home to your hearts, bring your hearts to the word, as the people did their sacrifices in the old law; they brought them and laid them on the Altar, that the Priest might kill them; and divide them. So bring your hearts under the power of Jesus Christ, that they may be cut and divided, that you may be let blood in the right veine, that your corruptions may bee p. 77subdued, that they may have their deaths wound given them; take up that resolution of the Prophet David, I will heare what the Lord saith to my soule. Psalm. 58.8.Ps 58:8I will not heare what the Levit saith to the Courtier, or to the commons, but I will see what the Lord saith to me. Oh (say some) the minister speakes home to such a one, he touched him to the quicke: What is that to thee? Will anothers mans salve cure thee? therefore labour that the Lord may come home to thy particular, that the Lord may salve thee, and cut thee, and save thee, for thy everlasting comfort.

You are wise for the things of this life, you will be content to part with any thing that may procure your comfort; if a father were now on his death bed making his will, every child would thinke, what doth my father give me? For if a man be bidden to a Feast, he is not content only to have the meate set before him, but if the master of the feast will carve for him, he will take it kindly; Every faithfull minister is the father of the people, and they are his children, they are the Stewards of the Lords house, and give to every one their portion, terrour to whom terrour belongs, and comfort to whom comfort belongs.

Therefore when you come into the congregation, and see the minister giving and parting to every one his doale; reproofe here, and instruction there; looke up to heaven and labour to get some thing to thy owne particular, and say as Esay did in another case, something for me, Lord something for me, instruct me, reprove me, make p. 78knowne my sinnes, and discover my abominations, when the dainties of salvation are distributing.

You that are at the lower end of the table, thinke with your selves; will the dish never come to the lower end? Oh that the Lord would now guide the minister, to lay his hand on the sore of this cursed infidelitie of minde? Oh, that the Lord would knocke downe that sinne of mine this day; And if thy heart be any whit inlightened and touched, thou wilt be much contended and comforted;2 Sam. …4.25,2 Sam 4:25 as David said to Abigail when shee came to disswade him from going against Nabal to destroy him, she said, VponUpon me my Lord be this iniquitie: why? Blessed be God (saith David) that sent thee this day to meet me, and blessed be thy counsell, which hath kept me this day from comming to shed blood and avenging my selfe.

So if thou hast a good heart, thou wilt not goe away repyning and fretting at the word, and say, the minister meant me, & crosseth me; Take heed of this tempter of heart, and if God bee pleased to carve out to any man those particular fruits that concerne his good; goe away and blesse the Lord, & say, blessed be his good word, and his poore servant that met this day with my sins, I never observed that pride, I never observed that malice, I never discovered that carelesse▪ what became of Christ I cared not; what became of his ministers I respected not; what became of his name I regarded not; but the Lord hath shewed me my sinnes; and blessed be God for p. 79that good worke which hath beene communicated to my soule by his servant.

And observe this, so farre as the heart is fearfull that the minister should meet with his sins,A naughty heart discovered. so farre the heart is naught, Nay, if it be thus, if your consciences testifie against you that you are loath to have your sinnes dealt roundly withall; you thinke the ministers should be mild, and not use such bitter reprehensions, and sharpe reproofes: I beseech you thinke of it seriously, you deale with your sinnes in this kind as David did with Absalon:2. Sam. 18▪ 6.2 Sam 18:6 when Ioab was to goe out, he gives him charge to use him kindly and gently; that is, doe not kill him, but take him prisoner, that was his speech, deale kindly for my sake with the young man Absalon.

Dost thou deale so with thy sinnes? thou wouldest have the minister deal kindly with drunkennesse and adultery and malice; do not kill drunkennesse, but only take him prisoner, keep him in, reforme the outward face of drunkennesse, that we may not be drunken in the open streets, but in a corner, and so that men may not sweare at every turne, but when they come among gentlemen, that they doe it cunningly.

The case is cleare, thy soule if it be of this temper, it never hated sinne, it never sorrowed for sinne, it never found the word of God working upon it for the subduing of sinne.

Imagine there were a traytor or rebell come into the towne, that sought to take away the Kings life, nay, suppose he were thy enemy or p. 80the like, will any one say that man hates an enemy,How to know whether wee hate sinne, that cannot endure to have an enemy discovered, attached, and brought to execution? No sure, but he loves him, he covers him, he hides him, and would not have him knowne, he is a lover of a traitor, and a traitor himselfe? else why doe you harbour a traitor; you cover him that he cannot come to judgment, and therefore you are a friend unto him: so it is in this case, Canst thou say that thou hatest sinne, thou hatest malice, and covetousnesse, and loosenesse, and prophanesse, and in the meane time, thy soule saith, I cannot endure that the minister should discover these, I cannot endure that he should attach them, and arrest my soule for my covetousnesse and adultery and the like? My heart riseth and I would cover it, and hide it, nay I can beare it out sometimes and say, the traytor is not here, I am not the drunkard, I am not the adulterer you talke of; but if the minister will pursue thy soule, then thou shuttest the doore against him: If it be thus with thee, I tell thee thou art a friend to the traytor, thou never hatedst thy sinne, thou wert never yet brought to a true sight or sorrow for it.

Wee will now proceed: When they heard this saith the text, the word in the originall caryeth a continual act, when they had heard, there was not an end, but the sting of the word did still stick in their hearts. When they walked on the way, that sounded in their eares, I have crucified the Lord of life; and when they lay downe, that came into p. 81their mindes, I have shed the blood of the Lord; and when they arose, this was their first thought, I have consented thereunto and imbrewed my hands therein, this stucke upon the spirits of thē, and the sting of the truth would not away, but after they had heard it, it remained still in their hearts.

The doctrine is this,Doctrine. that serious meditation of our sinnes by the word of God is a speciall meanes to breake our hearts for our sinnes. After they had heard, (this notes a continuall action,) the truth of God still stuck in their stomackes, the arrowes of God would not out, the Apostle shot some secret shot into their soules, which came home to their hearts and consciences, when they heard this: that is, the musing and meditating and pondering of this, when they could hold no longer, they could beare no more, but came to the Apostles and said, what shall we doe? Sometimes God brings a man into the Church to carpe at the minister, and to see what he may have against him; now if the Lord sting the conscience of that man, he will heare you all the weeke after, and say, me thinkes I see the man still, he aymed at me, he intended me, and me thinkes, I heare the word still sounding in mine eares; he is alwaies meditating on the word in this kind.

And a serious meditation of sinne discovered by the word is a special meanes to pierce the soule for the same, this is the power of meditatiō; whē David had considered the glory of wicked men, how their eyes started out with fatnes,Psalm. 37.Ps 37 and they p. 82had more then heart could wish, and who but they in the world? they were not troubled, they were not molested; then he thought they were the only men in the world; when he had considered and mused of this, it pierced his soule, and he was vexed with it, this went to the very intrailes of him, and therefore that place is marvelous pregnant.2. Pet. 2.8.2 Pet 2:8 It was the meanes whereby Lot was so touched with the abominations of Sodome, that righteous man dwelling among them, in seeing & hearing, vexed his righteous soule from day to day with their unlawfull deeds. Many saw and heard besides Lot, and yet were not vexed, but he vexed himselfe, that is, the meditation of those evils & bringing them home to his soule, vexed him and troubled him, and the word is a fine word, implying two things, first the search and examination of a thing,Two things in the word. Secondly, the racking and vexing a man upon the triall; So it was with Lot, he observed all the evils, he weighed them, and pondered them; and then he racked his soule, and vexed himselfe with the consideration of them; the same word that is used here for vexing, is used in the matter of a storme,Mat. 14.…4.Matt 14:4 the text saith; The Ship was tossed with the waves: So meditation doth tosse the soule with vexation. It was the practice of the Church,Lor…en… ▪ …. 19.20 remembring mine affliction, the wormewood and the Gall, my soule hath them in remembrance, and is humbled in me: In remembring I remembred, for so the originall hath it, I remembred all my miseries and afflictions, and my sinnes that were the cause thereof; that is, I still p. 83mused & meditated thereof. And what follows? the heart was buckled and bowed thereby, and was broken in the consideration thereof.

But you will say,Question what doe you meane by this musing and meditating? what is this meditation?

Answ. I answere, meditation is nothing else, but a setled exercise of the mind for the further inquiry of a truth, and so the affection of the heart therewith.

There are foure things to be considered in it,What meditation is. 1First, it is an exercise of the mind: it doth not barely close with a truth and apprehend it, and see it, and assent unto it, and there rest, but it lookes on every side of the truth. It is a fine phrase of Davids, Psalm. 119.59.Ps 119:59I thought upon my waies, and turned my feet into thy testimonies. The originall carryeth it, I looked upon my waies on both sides, it is taken from curious workes which are the same on both sides; they that work thē must oftē turn them on every side: so it was with the prophet David, I turned my waies upside downe, and looked every way on them.Dan. 12.4.Dan 12:4 And so againe, Many shall runne too and fro and knowledge shall be increased. Runne too and fro, what is that? It is not the bodily removing of the man so much as the busie stirring of the mind from one truth to another; it propounds one, and gathers another, so that it sees the whole silvage of the truth. I use to compare meditation to perambulation, when men goe the bounds of the parish, they goe over every part of it, and see how farre it goes; so meditation p. 84is the perambulation of the soule; when the soule lookes how far sinne goeth, and considers the punishment of it, and the plagues that are threatned against it, and the vilenesse in it.

2Secondly, it is setled exercise of the minde, it is not a sudden flash of a mans conceit upon the sudden; But it dwels and staies upon a truth, it setles againe and againe, that it hath bestowed it selfe upon; When a man is deepe in meditation upon a thing, he neither seeth nor heareth any other thing, else the streame of the heart is setled upon the truth conceived.

A man that hath beene offered an injury by another, when he eares and walkes, still he thinkes of his injury; his heart is setled on it: So your hearts ought to be on the truth. The Apostle to Timothy saith,2. Tim. 3.14.2 Tim 3:14 Continue in the things thou hast learned; the word in the originall is, Be in them; that is, let a mans mind be moulded into the truth.

Thirdly, it is a setled exercise for two ends; first, to make a further inquiry of the truth: and secondly, to make the heart affected therewith▪ for this is the nature of meditation, not to settle it selfe upon a thing knowne; but it would either know more in those truthes that are subjected to it, or else labours to gather something from them; It is with the truth, as it is with a man which goeth into the house, and puls the latch, when he was without, he might see the outside of the house, but he could not see the roomes within, unlesse he drawes the latch, and comes in, p. 85and goe about the house: meditation puls the latch of the truth, and sees, this is my sinne, this is the cause, here is the misery, this is the plague: and thus meditation searcheth into every corner of the truth.

4Lastly, meditation labours to affect the heart, not only to know a thing, but to bring it home to the soule,Iob. 5. lastJob 5 these things are so, know it for thy good; So when a man hath viewed all and considered all, then meditation brings all to the heart, and labours to affect the heart therewith; this is that which brings sorrow and compunction for sinne, a setled exercise of the heart that meditates on sinnes, that makes inquiry after them: and the grounds are two,Ground 1. and very remarkeable they are.

The first is this, meditation makes all a mans sinnes, and any truth belonging thereunto more powerfully and plainly to be brought home unto the heart. It is the action of the understanding when a man doth gather all reasons, and musters up force of arguments, and labours to presse the soule, and lay them heavy upon the heart, and bring it under the power of the truth. It is with meditation as it is with usurers that will grate upon men, and grinde the faces of the poore; and sucke the blood of the needy, they will exact upon men and take use upon use, they will not be contented to take the principall, but they will have consideration for all the time, until they have sucked the blood of a poore man that is under such a muckworme; A poore man could be content to pay the principall, but to exact use p. 86upon use, this killes him; So doth meditation, it exacts and slayeth the soule of a poore sinner, you have committed adultery in a corner, but you shall not so carry it away. This you did against the knowledge of God revealed, against many mercies received, against many Judgements threatned, against checks of conscience, against many vowes and promises remembred: and Item for this, and Item for that; and thus meditation oppresseth the soule: But then the soule will say, happily it is but a trick of youth, or it is my infirmity: No, no, saith meditation, this hath been your course from time to time continually, that hath beene your haunt, it hath beene a riveted corruption that hath fastened upon your bones, and will goe to your graves with you, and it will bring you to hell. But then the soule saith, I will repent; No, no, saith meditation, your heart is hardened in this sinne, you have a heart that cannot repent nor yeeld, the word of God workes not, it prevaileth not, the minister hath flung hell fire in your face, and told you, that no drunkard, nor adulterer shall goe to heaven, and yet you goe away no more moved then the seat whereupon you sate, you have continued in sin, and are hardened in sinne. Thus marke how meditation exacts use upon use: But then the soule replies, I will goe to the word, and wait upon the meanes, and it may be the word will provaile. No, saith meditation, you have despised the word, and God will take away his word from you, or you from his word, or his blessing from p. 87both. What, is it a matter of infirmity? No, it is your continuall course. And you repent; No you cannot, you cannot, you are hardened. And you hope the word will worke upon you; No, no, it is cursed unto you. Thus meditation exacts use upon use, until the blood of the soule be sucked up. Meditation breakes the soule, and layeth waight upon the soule, in this case. It is a passage remarkable of Peter, the text saith, when our Saviour told Peter, that before the cock crew twice, he should deny him thrice; in the last verse of the chapter, the second time the cocke crew, & Peter remembred the words of our Saviour, & when he thought therupon, he went out and wept bitterly: the word in the originall is this, the holy man catcht all together, and heaped all the circumstances together, and reasoned thus; the cocke crowes, now I remember the words of Christ: oh what a wretch am I, that should deny such a master that called me; such a master as found me, such a master as was mercifull unto me? when I never saw my selfe, nor my sinnes, he plucked me out from my sinnes: It is that master I have denyed, he came to doe me good, & to save me, and I have denyed him: Nay, even at a dead lift, if ever I should have defended him, I should have defended him now, if ever stood for him, I should have stood for him now, but to deny my master, and forsweare him, that I should do it, an Apostle beloved, an Apostle thus honored, that I should doe it, when I professed the contrary, what, such a master denied by me such an Apostle p. 88at such a time, before such persons, and forced to it by such a silly maiden. All these sinfull circumstances, the manner of them, the nature of them, the haynousnesse of them, the holy Apostle laid all these to his heart, and his heart sunck under these circumstances thus gathered together, and he went out and wept bitterly. Looke as it is in war, were there many scores that came against an army, they might be conquered, or many hundreds might be resisted; but if many thousands should come against a small army, it would be in danger to be overcome. Meditation leadeth as it were an army of arguments, an army of curses, and miseries, and judgements, against the soule, how ever one misery or plague will not downe, but a man may brooke it, and goe away with it, yet meditation brings an army of arguments, and tells the soule, God is against thee wherever thou art, & what ever thou dost. And then the heart begins to cry out as Elisha's servant did, Master what shall I doe? what, so many sinnes, and so haynous, and so many judgements denounced, and shall fall upon me for them. Lord, how shall I doe? how shall I be delivered from these, & pardoned for these: thus meditation brings home sin more powerfully to the heart.

The second argument is this: as meditation brings in all bills of account, so secondly, meditation fastens sinne upon the consciences of those to whom the word of God is spokē, more strōgly, in so much that the soule cannot make escape from the truth of God delivered, and from the p. 89judgements of God denounced against him: Sometimes when men heare the word and threatnings denounced, then their hrarts are touched, and they goe away resolved not to commit sinne as they have done: But when they are gone, it workes not, but the heart recoyles againe, and goeth to his owne course againe. The reason is, because you meditate not on the word.

It is with the word as with a Slave, if a man have never so good a salve, which will helpe a soare in foure and twentie houres, if a man shall doe nothing but lay this salve to the wound, and take it off, it would never heale the wound, and no wonder: Why? he will not let it lie on; the best salve under heaven will not heale a sore, and eate out a corruption, unlesse it be bound on, and let lie: So it is with the good word of God: many a soule heareth the word of God, and his heart is touched for his sinne, and his conscience beginnes to be awakened, but when he goeth out of the Church, all is gone, his affections die, and his heart dies, and his conscience is not touched: no wonder, you will not hold the word to your soules, you heare sinne, and not heare it: you wil see sinne, and not apprehend it; and therfore it is, that the word over-powers not your corruptions: Do you thinke the salve will work when you keepe it not on? The word of God is the salve, conviction of Conscience is like the binding on of the salve, meditations like the binding of it to the sore, remember the truth which touched thee first, and keep that on, let nothing p. 90take it away from thy minde, hold that good word close to the soule; and it will keepe thy heart in the very same temper, after the delivery thereof; as it was in the delivery. The Apostle Iames compares, a slight hearer to a man that lookes his face in a glasse slightly,Iames 1 2.3.Jas 1:2Jas 1:3 that forgets himselfe what visage he had; but saith, Who so looketh unto the law of liberty, and continueth therein, he being not a forgetfull hearer, but a doer of the word, this man shall be blessed in his deeds: the Law of liberty is the Law of God; and this Law being a glasse; You must not onelyonly heare, and be gone, and slight and neglect it, but you must continue in looking, and then you shall see the complexion of your sinnes, and the vilenesse of your corruptions: when the drunkard heareth the basenesse of his sinnes, and the adulterer the basenes of his abominations, they looke themselves slightly in the glasse of the Law; But they must carry away the glasse with them, and looke themselves still, & the adulterer must say, I am a prophane creature, and my heart is polluted, Conscience defiled, and this soule hardned, and I shal be damned; if a man should thus looke, and view his sinnes, and carry away the glasse with him continually, he would see his life so ugly, and his heart so base, that he could not be able to beare it; If the pills be never so bitter, yet if a man swallow them suddenly, there is no great distast, but if a man chaw a pill, it wil make a man deadly sicke, because it is against the nature of it, so our sinnes are like these pills, they p. 91goe downe somewhat pleasantly; because we swallow downe our oathes & prophannes, & our malice, and contempt of God and his ordinances; and we make it nothing to mocke at the religion of God, and the professors of it: you swallow downe pills now, but God will make you chaw those pills one day, and then they will be bitter; Though the swearer swallowes down his oathes now, yet at last the Lord will make him remember, that he will not hold him guiltlesse, but araigne him at the day of judgement: and make him cry guilty at the barre, and againe will make you chaw over your malice: you hated the Lords word, and the workes of his Spirit: and this will condemne you.

Againe, meditation doth beset the heart of a man, that he cānot escape; wheresoever he is, meditation brings those things to his minde, & the plagues due thereunto; so that he cannot escape the dint therof. It is the nature of our own hearts that we are loath to read our owne destiny, which will be our bane and confusion: meditation calls over the thoughts of a man, tells him the reasons are good, the arguments found, the Scripture plaine, thy sinnes evident: Conscience you know it, therefore heart you must doe it, (saith meditation) take heed of drunkennesse, saith meditation, you heard what the minister said; these sinnes are against God, and the wrath of God is gone out against you for these sinnes, these will be your bane, and will bring you to everlasting destruction. And when meditation p. 92doth thus yawle at the heart, the minde still musing, and the heart still pondering of sin, at last it is weary, therefore unburdened therewith, the issue of the argumēts is this, if meditation brings in sin more powerful, more plainely to the soule; if it be that, which binds and fastneth it, and setleth it upon the soule; then the point is cleare, that serious meditation of sinne is a special meanes to bring a soule to the sight and sorrow for sinne.

The uses are three: the third is the maine: we will presse on unto it. If it be so, that meditation is thus powerfull and profitable, both for contrition of the heart, and to bring in consolation to the heart, then what shall we thinke of those men that are unwilling to practice this dutie? nay, what shall we thinke of that untowardnesse of heart which is in us against the command of this duty? It is a word of reproofe against this practice, and it falls marvelous heavy upon us all more or lesse in this kinde: for we are marvelous guiltie in this kinde, that we are tardy in this duty: a man had as good bring a Beare to the stake, as a carnall heart to the consideration of his owne wayes, much more loath is he to ponder seriously and meditate continually upon his sinnes; no, men are so farre from musing of their sinnes, that they disdaine this practice, and scoffe at it: what say they, if all were of your minde, what should become of us? shall we alwayes be poring on our corruptions? so we may hap to runne mad, if we were of your opinion: thus we slight and put it off, and trample on this p. 93duty, which is so profitable: the poore will not meditate on his sinnes, he hath no time: the rich they need it not: the wicked dare not: and so no man will in this case. What, shall a man set his soule on a continuall racke? (say they) shall a man drive himselfe to a desperate stand, and trouble himselfe unprofitably? cannot men keepe themselves when they are well? this is the course and frame of the world, and wee may complaine of this carelesse and heedlesse age, as Ieremiah did of his time, Ier. 8.6. No man repenteth him of his wickednesse, saying, What have I done? there is no questioning, nor searching, no musing: no man saith, What have I done? no man saith, these are my sinnes, these are my wayes: no man lookes over his course and conversation, he doth not apprehend his sinne; and that is the reason we heare of no humbling, of no repenting: but every man runneth into sinne as the horse rusheth into the battell, hence it is, that there are so māy uncleane beasts in the Arke. In the old Law, if there were any beasts that chewed not the cud, he was counted uncleane, the chewing of the cud is serious meditation of the mercies of God to comfort us, and of our sinnes, to humble us: there are many ungodly persons in the bosome of the Church; that muse not of their sinfull wayes, the Prophet Ieremiah saith;Ier. 8.12.Jer 8:12 Were they ashamed when they had committed abominatiōs? nay, they were not at all ashamed, neither could they blush, he adds a reason in the eleventh verse. They could not be ashamed: why? because they cry, peace, peace, let the p. 94minister speake what he can, and denounce what judgement he will, they promise thēselves peace, & quietnes, they consider not their wayes, and therefore their hearts are not distempered therewith, nor troubled at the consideration thereof, nay, there are many that count it an excellencie, a cunning skill, if they can drive away and shake off the sight of sinne, if they can put off the meditation of any thing the word reveales, they make it a marvelous excellent piece of skill, and what they doe themselves they would have others doe also: but they that now will not see, nor consider, nor meditate of their sinnes, the truth is, they shall see them as the Lord saith by Esay. 26.11. When thy hand is lifted up, they will not see: but they shall see and be ashamed: So I say, you that will not see your sins, but say, What needs all this stirre, let the minister say what hee will, shall we be mad men, to be troubled, and shall we be fooles, to be disquieted with the consideration of our sinnes? well, you will not muse upon your sinnes now, but the time will come, that the Lord will set all your sinnes in order before you, and you shall not be able to looke off them.

And hence it is, that when a man hath lived wickedly all his dayes, and comes to lye on his death bed, then all his sinnes come to his remembrance, and then conscience flies in his face, and sayes, here is a cup for a drunkard and for an adulterer: now he seeth nothing but sinne; and hell, and damnation, due to him for his sinne, and then he cries out he is damned. You might have p. 95seene something before then, if you had seene them to be humbled for them, you should never have seene them to be damned for them. If there be but any occasion of basenesse offered to the view of the drunkard, which way doth he not use to compasse his carnall delights? and shall the drunkard and prophane wretch be so eager in lingering after sinne, that he may commit it, and be damned for it, and shall not a man so labour to see his iniquities, that he may be humbled for them before God, and receive mercy from God in the pardon of the same? Shall the reprobate hale judgements on their soules, and bend all their meditations that way, and shall not they that desire to see God in glory, doe the same?

The Second use is for instruction: from the former doctrine delivered, we may collect, that loose, vaine, joviall company is the greatest hindrance to preparatiō for Christ, and the greatest obstacle to the worke of grace that can be possible: this is not forced, but followeth clearly from the former truth, in this manner: thus I reason.

That course which takes away the minde from musing, and the understanding from meditating on his evill way, that course is the greatest hindrance why the heart is not humbled, and fitted for the Lord, for meditation brings in contrition, and that prepares the heart for Christ: but your joviall company and ryoting persons, there is nothing under heaven that takes off the minde more from musing, and the understanding from waighing a mans evill throughly, p. 96therefore this must needs be a marvelous impediment, and hinderance to those that indeavour to walke uprightly before God in any measure, Amos. 6.5. There are rules of their revaldry set downe, they thrust and put away the day of the Lord farre from them: that is the first law they make, the first statute they enact, thinke not of sinne now, and meditate not of judgement now, but come (say they) cast care away, fling away and casheer those melancholly imaginations: we have many failings, let us not therefore be pondering of them, and make our selves so much the more miserable, this day shall be as yesterday, and to morrow as to day, no sorrow nor judgement, no sinne now considered. And this is remarkable, and if a poore soule in that drunken distemper should be smitten by the hand of God, and should suggest these words to his drunken companions; We are all here merry and Jolly, and let out our hearts in delight, but for all this, God will bring us to judgement, the eyes of God seeth our now drinking and bezeling, and the eare of God heareth our blasphemies and swearing; and for these we shall one day be plagued: why? this should spoyle all the sport and jollity, they could not be able to beare him, but they would presētly fling him out of doores: this is that which baneth many a soule, therefore take notice of it, if any of you have had a sight of sin, marke if a drunkard go aside & hang the winge a little, marke what men doe, if they can but once get him into their cōpany, & make p. 97him shake off those dumps, and runne on in his former course, then this hinders him from meditating on his sinnes, and from being prepared for Christ, and hence it is, that many a poore soule that hath had the fire kindled, the terrour that the Lord hath let into his soule, would have hū bled his proud stomacke, & melted his stubborne heart; but partly drunkennesse on the one side, and merriness on another, tooke away all the amazement whereby the soule might have beene wrought upon, and he have received everlasting salvation: Therfore thinke of it. It was the course the Scripture observed in the lamenting Church Zach. 12.12. The house of David apart, and their wives apart, the house of Nathan apart, and their wives apart: There is no casting up of account in a crowd; but if a man will cast up his account, if he will see his sins, & cōsider his base practices, he must go aside by himselfe, loose occasions and vaine occasions withdraw the minde, and plucke off the soule from seeing the evill, and affecting the heart with it. Therefore the Apostle Peter a little beyond my text, when he saw the Jewes were affected with that he had delivered, and that their hearts were touched, when they asked him what they should doe, he saith, save your selves from this untoward generation, God hath now touched your hearts, suffer not Satan by these wicked Instrumēts of his, to steale the terrour of God out of your harts; for your drunken companions are like nothing else, but those ravenous foules spoken of by Christ, that deuoured p. 98the seed that fell by the way side, the foule is the Devill, the seed is the word of God, now the Devill doth not plucke this out of the soule himselfe alone; but often by cursed companions: the ale-house is the bush, that harbours those ravenous beasts, and drunken companions are those: The Devill useth to pluck out this good seed out of the heart: & therefore as you love your soules, suffer not your selves to be drawne away by these cursed wretches, do not suffer them to steale the worke of Gods spirit away which he hath wrought in your hearts: this I observe to checke that cursed practice of men, who when a man is troubled, send him to play at cards, or dice, or the like, which is the greatest meanes to hinder the worke of God in their hearts.

Vse.Thirdly, seeing meditation brings marvelous comfort and profit to our soules, then what remaines? if I were silent, the word it selfe would speake, and the profit of the duty would speake, and bring your hearts to addresse your soules to this: you are therefore to be exhorted, since you see what it is that God requires, that with speed, you set upon it, and that with care and conscience you labour to persevere in the performance therof, I beseech you thinke of it, what is more usuall in the world then this, that men should make sleight and little account of their sinnes? nay, to goe boult upright under those execrable abominations wherfore they stand guilty before God. Looke as it was with Sampson he went away with the gates of Gaza and made nothing of them: so p. 99there are many, that carrie the gates of hell upon their backes, as drunkennesse & adultery, and yet they feare not, nor are affrighted thereat, nay; Gods owne servants, that desire to looke towards Zion. Is not this your complaint many times? I cannot finde sinne heavy, I confesse the word discovers it, and reveales it, but I cannot be troubled for it, I cannot finde my soule burthened with it: sinne is not heavy unto me, but I carrie it away easily, and make no bones of the matter, though proud, and leud, and carelesse, and untoward, yet my hart is not apprehensive of the weight of it: Let me speake unto you: Are you not therfore here hindred in the way God requires of you, because you weigh not & ponder not those evill wayes you stād guiltie of before God, but you are better content to see them and slight thē, then to remember them & lay them aside: I beseech you to take notice of it. Looke as it is with men in the world, if five hundred pound weight bee laid on the ground, if a man never plucke at it, he shall not feele the weight of it; your sinnes are not many hundreds, but many thousand weights, the least vaine thought you ever imagined, the least idle word that ever you uttered, are weight enough to presse your soules downe into everlasting perdition, and therefore so many sinnes, so great, and so constantly committed against so much knowledge, against so many comforts, and incouragements, against so many vowes and protestations, are much more heavy, and yet you see them nor: the reason is, you p. 100see thē not, you weigh not pride, you weigh not malice, you weigh not dead heartednesse; if you would weigh them seriously, and consider of them thoroughly, you would find that they were heavier then the sand on the sea shore; but you will say, how should we come to meditate on our sinnes, that we may be comforted? for this is the onelyonly way: But what course shall we take? that we may be burdened? here lies the skill.

Now for the opening of the point, I will discover three things: First the ground on which our meditation must be raised: Secondly, the maner how to follow it home to the heart. Thirdly, how to put life and power, to it that it may prevaile, and worke that end in our soules which we would have it.

First, concerning the former, we must consider the grounds whereupon meditation must be raised, and them I referre to these foure heads. First, labour to see the mercy, goodnesse, and patience of God, that have beene abused and despised by that unkinde dealing of ours, and that marvelous carelesnesse, those duties, God hath required of us, the height of Gods goodnesse to us lays out the height of all our iniquities cōmitted: The greater the kindnesse and mercy of God is, the greater are our sinnes, that esteeme not of this mercy, but abuse it, and despise it; This adds to our rebellions, this makes our sinnes out of measure sinfull, because God hath beene out of measure mercifull.

There are many sinnes in one, when a man sinneth p. 101against many mercies, and walkes not worthy of them,Iudg. 1.12.Judg 1:12 we may observe, that this is the course that God takes to breake the hearts of the Israelites, when they had neglected his wayes, and broken his commandements: what was his message, when the Lord humbled the people and brake them kindly? The Lord by the Angell thus speakes, I made you to goe out of Aegypt and brought you to the land which I sware to your fathers, and I said, I would never breake my covenant with you, and ye shall make no league with the inhabitants of the land, But ye have not obeyed my voice; why have you done this worke?

Now the Lord presseth this his kindnesse upon them, and labours to melt their hearts in the apprehension of his goodnesse to them, and their unthankefulnesse to him; in the eight verse, the text saith. When they heard this, the people lift up their voice, and wept. The consideration of Gods kindnesse to them, and their unkindnes to God.

He did all for them, and they did all against him, the Lord was gratious to them, for their comfort, but they did not walke worthy of it: Why have you done this saith the Lord? Why was my mercy despised? Why was my goodnesse slighted? Why was my patience and long suffering abused? When they heard this, they wept in the consideration of their unnaturall dealing: Nay, this is the thing remarkeable in Moses, he stabs the heart, and workes effectually p. 102upon the Israelites by this meanes? Doe you thus requite the Lord O foolish people, Deut. 32.6.Deut 32:6and unwise? Is not he thy father that hath bought thee? Hath not he made thee, and established thee? and will you thus reward the Lord? Thus carelesly, and thus proud, and disobedient? Why, Remember, saith he, the dayes of old, and then he reckons upon Gods gratious dealing with them.

I applie this in particular: there is never a soule here present, there is never a man in the basest estate, and lowest condition, but hath had experience of Gods goodnesse, and mavelous loving kindnesse this way. Were you ever in want, but God supplied you? were you ever in weakenesse, but God strengthened you? in sicknesse, who cured you? in misery, who succoured you? in povertie who relieved you? hath not God been a gratious God unto you? every poore soule can say, never a poore sinner hath had a more gratious God then my soule, all my bones can say, Lord who is like unto thee? this heart hath been heavy and thou hast cheared it, this soule hath beene heavy and thou hast relieved it, many troubles have befallen me and thou hast given a gratious issue out of them all.

And shall I thus reward the Lord? shall I sin against his goodnesse and this kindnesse? Then what shall I say, heare O heaven, and harken O earth, the Oxe knoweth his owner, and the Asse his masters crib, and Israel knoweth not Gods kindnesse, nor acknowledgeth his goodnesse towards them, the consideration hereof one would p. 103thinke should break the hardest heart under heaven: if men be but ingenious men, if they have received any great kindnes from a friend, they were never in want but he relieved them, he tooke thē into his house, and they might freely goe to his purse or any thing he had. If a man should deale thus kindly with another, and this man should deny him an ordinary favour, he will be ashamed to come into his presence, he will say his house was mine, and his purse was mine, and to deale thus unkindly, nature would have taught me otherwise: what are your hearts to God that hath been gratious to us all, he hath created us, & doth preserve and keepe and afford many blessings unto us; he gives us our houses that cover us: it is God that affords us all this, and shall we sinne against such mercy? therefore goe to the beasts of the field, and they will tell you, and to the birds of the ayre, and they will discover unto you Gods mercy: goe to your beds and tables; who gives these, and continues these? doth not the Lord? & yet sinne against this God? O foolish people and unwise, all love on Gods part, and all negligence on ours? God exceeds in goodnesse towards us, & we doe exceed in unkindnesse, and unthankfulnes towards him; this is the first ground upon which meditation must be raised.