Antidote Against Distractions, Chapter 8

Antidote Against Distractions · Chapter 8

p. 166CHAP. VIII. The Cure of Distractions.Cap. 8. The Cure of Distractions.

SECT. I.

§. 1.AND if there be such great evil in these Distractions, and evil effects of them, what shall an upright heart do to be rid of them? I say, an upright heart, that inquires for means to use them, and craves a plaister not to look at, but to apply to his sore. And art thou thus resolved, that readest these lines? For us to spend our skill, and you your time, without full purpose to practise, is labour in vain: Nay, it will harden your hearts here, and increase p. 167your condemnation hereafter. You will deceive your selves, and disappoint us, if you rest in hearing, without doing what you hear. Well then, are you resolved unfeignedly to take the Lord's counsel, for the destruction of your distractions? Stop a little and resolve — And now let me put that question to you, Ier. 30.21. Who is this that hath ingaged his heart, to approach unto me, saith the Lord? Who is this? who will do it? who is thus well advised? that hath ingaged, not only made a proffer, but ingaged, and that his heart, to approach unto God, and where in this Congregation doth that man sit, or stand, that out of a deep sense of the hatefulness and hurtfulness of this sin, doth now ingage his heart and soul to use all means against it, and that in the uprightness of his heart? The Lord your God sees who yields and cries out, through grace I am resolved. Well, on that condition I proceed to Direction.

I. Dispel the Causes fore-mentioned, I. U…e the Remedies against the fore-mentioned Causes.and use the Remedies prescribed against them; and here if you be in good earnest, you will look back and review them, and the helps adjoyned, and beg of God, as you read them, In this Lord pardon and help thy Servant! p. 168A man of small skill, may easily stop the symptoms of diseases, as the present pain in the teeth, or the like; but he is an Artist, that removes the causes of them; and it is more easie to turn off two or three of these vain thoughts, than to heal the soul of the Thought-evil in the causes thereof. If these remain Atheism, unpreparedness, lukewarmness, worldliness, and the like in the heart, all the rules and receits under Heaven, will never cure you of Distractions. For there will still spring up continual supplies from these corrupt causes; as the lopping of the boughs will still have new sprouts coming, until the …oo… be stocked up; and therefore with faithfulness, and resolution, set upon all those Remedies that have been prescribed. Beg of God to dry up the spring, else your damming up the streams will do no good. When the causes are dispelled, the cure is wrought.

And here is a plain discovery of an Hypocrite in heart; if some light easie receit will help him in any case, he may set to it; but if he must go about, and take pains; if the way of cure be any whit intricate, or difficult, then he throws it up, never will go to the bottom of his business: p. 169Whereas the upright heart doth but desire to know what to do, what is God's method and way, and then long, or short, hard, or easie, he never disputes, he demurrs not, but falls to work; he knows every inch he goes, he gets advantage, and IN keeping of God's Commandments, there is great reward. The speediness of his cure he desires, but the soundness of it he insists on, and counts no trouble in the cure, like the evil of his sin. Are you resolv'd in this? else 'tis to no purpose to proceed? To stumble at the threshold, presages. But if we be clear thus far, I proceed.

SECT. II.

II. BEwail your former failings in this respect;§. 2. II. Bewail former failings herein.this will divers waies conduce to your amendment:

1. Morally, being an Argument that you really dislike the sin, and the condition of God's pardon thereof. The ordinary Lord have mercy, doth herein fall short of pardon, because it is not spoke in tears; If God did but see a man grieve for his sin**No man was ever kept out of Heaven for his confessed badness, but many have for their supposed goodness. Mr. Capell., a p. 170little ado, a few words should get forgiveness. The Publican had but a short peccavi, nor David upon his dreadful fall; but they were words that were felt, they were heart deep, they swum in tears, each word fetcht a drop of blood from the heart. And God was well pleased with them in Christ. When Antipater had written a large Letter to Alexander, against his Mother Olympia, his answer was, dost thou not know, that one tear from my Mother's eye, can wash away all her faults? so one penitential tear from a believers eye, can perswade much with God in Christ for the pardon of his wandrings. But the most imbroidered phrases, without this Christian grief, work not with God at all. Lachrymarum lingua disertissimè loquitur — If Christ Jesus himself did sue for pardon for an impenitent sinner, he would not be heard. But when your conscience is toucht, and the heart melts, and bleeds for your faults herein; now, saith God, I see yonder man cannot live with a wandring heart, and therefore he shall live without it. I'le never see him drown'd in his distractions, that is thus drowned in tears about them; if he really dislike them, I'le really dispel them.

p. 171And then again, till their guilt be pardon'd, our tear are usually desperate; like a wicked spend-thrift, while hopeless of a discharge from all, treasures up sin unto sin, till that dreadful pay-day come, the day of Judgement. Whereas, when sin, this sin is truly grieved for, the Holy Ghost doth ever bring a pardon in one hand, and a plaister in another; at the same time, to clear the guilt, and cure the disease **The curious Pen-man having …rimm'd his Page, With the dead language of his dabbled Quill, Lets fall an heedless drop, then in a rage Cashieres the fruit of his unlucky skill: Even so my pregnant soul in th' infant bud Of her best thoughts showres down a coal-black flood Of unadvised Ills, and cancels all his good. Mr. Quar…s.. O, saies the soul, I am defiled, I am wounded in my flight to Heaven, I am disappointed in my affairs, my God is angry. I have sinned just then, when I should have scored out my sins. I have sinned against my remedy, and how shall I be cured? O was there ever such a rotten backsliding heart! such a Cain-like vagabond cursed frame? what place but Hell, is fit for that heart, that cannot rest in Heaven? Ah Lord! I wonder that the end of my prayer, is not the beginning of my punishment. Though these be but p. 172small like the Sand, yet being many as the Sand, how can I stand under them? I am ashamed, yea even confounded for these reproaches of my duties. Nay, then saies God, that hearkens behind the curtains all this while, Is Ephraim my dear Son? is not he a pleasant child? I will remember him, I will have mercy upon him. When thou art ripe for Hell in thy own eyes, then art thou ripe for grace and glory in the eyes of God. No man shall ever be overborn with a sin he hates. Go my blessed Spirit, that hast melted him, and mend him; that hast softened him, strengthen him: he that laments his sin, shall never languish under it **To weep for fear, is childish, …o weep for anger, is womanish; to weep for grief, is humane, to weep for comession, is divine; but to weep for sin, is Christian. B. …iall.. The sacrifice of a broken heart doth please him, though the sacrifice of a broken Christ alone doth satisfie him.

2. Dispositively, grief at heart doth help forward the cure of distractions, and that by softening the heart, and so fitting the same for the impressions of God's will. When the Wax is melted, you may turn and mold it, which way you will: So when the soul is melted by grief for these sins, p. 173God Almighty may easily be heard, and his counsel will be taken. And also this godly sorrow (as was before observed) doth so afflict and make a mans heart to ake and smart, that he will take some pains to prevent the like anguish again. When they knock at door, you'l say, O these are they, that cost me dear at such a time: non emam tanti poeniteo. I feel yet the sad impressions of my late affliction for them; I found a pardon no easie enterprize, nor Repentance so pleasing a potion to brew for it again. I would not for all the world, (much less for one vain thought or two) nor for a thousand worlds together, be under that anger of God, nor feel one drop of his scalding indignation, which I have perceived for these offences. O Sirs, where godly sorrow is in the power of it, what carefulness doth it work? what zeal, what indignation, yea what revenge? It makes sin lye like a Mountain upon the soul, musters up all the aggravations of sin, and sets them home on the heart. O to sin in an Ordinance! against such a God! in the midst of my greatest business! after such conviction! vows and promises of exactness before him! To offend both Father, Son, and Holy Ghost at a clap! p. 174heart of stone, dost not melt? yea to offend the Angels of Heaven, which holy spirits turn away their faces at our vanities in the Assemblies; yea and offend the Angels upon Earth (God's Ministers) while that which cost them most serious pains, is spoken to the air! to wound my own soul in the act of curing it, and increase guilt, when I am getting it cleared! to play the Hypocrite before the face of God, the Judge of Heaven and Earth! O wretched man that I am! O my sin is exceeding sinful! lend a tear, O rend an heart! O thou most high! A broken heart today, will be a good preservative against a wandring heart to morrow.

SECT. III.

§. 3. III. Engage the assistance of the Holy Ghost.III. ENgage the holy Spirit of God in thine assistance, Joh. 15.5. Without me ye can do nothing. Supernatural work cannot be done, without supernatural help: You may and ought to do what a man can do, that is, compose your selves, and guard your senses, but you cannot do that which only a God can do, that is, fly up, and fix your hearts in Heaven, Rom. 8.26. p. 175We cannot pray for any thing [for matter] as we ought, [for the manner] but the Spirit it self maketh intercession for us. The Greek word signifies, the Spirit over and above steps in and helps; or, as others, makes vehement intercession for us. We climb up the Ladder as well as we can towards Heaven, but alas it wavers, no stability till the Holy Ghost hold it at the top, and draw, and lift us up, and then we get a sight of Heaven. And you have resolved, belike, and been secure of a good frame, but Prov. 28.26. He that trusteth to his own strength, is a fool; you have found no fixedness or liveliness in your spirits without the assistance of God: He that prayes aright, must pray in the Holy Ghost, Jude v.20. This also quickens and hears the soul, whereby there is no room, or leisure for distracted thoughts.

Hereby the soul is carried streight up to God, and staies at nothing on this side Heaven; yea, by the Spirit's blessed assistance, Every thought is brought into captivity to the obedience of Christ. O blessed frame! when every thought is captivated to obey Christ, there is none can deal with our spirits, but the Spirit of God. When the Word comes in the hand of the p. 176Spirit, there is no avoiding it. Then the reading one Chapter can convert, as that Ioh. 1. did the learned Iunius: yea, of one verse, as that 1 Tim. 1.15. did Mr. Bilney; yea, one sentence can comfort the heart, as that, Isa. 57.15. did the afflicted conscience of one, that nothing else could satisfie; thereby the soul is carried up, as Mr. Tilleman the Martyr was in his devotions, so that he saw or heard no body, till after long search, and great noise, his persecutors took him up from his knees. The heart is so carried upward to God, that all the world looks as inconsiderable, as a mote or atome at that time, and not worth the thinking on: And is entertained with that sweet content, that it cannot wish to be any where else; and therefore a by-thought is as un…welcom, as base company to him that is busie with Nobles.

Beg therefore of God, with earnest importunity, at the entrance of every Ordinance, for his holy Spirit; and he hath said, Luk. 11.13. He will give his Spirit to them that ask him. Say, Lord, if thy Spirit go not with me, let me go no further. For as the Intercession of Christ is absolutely necessary for your acceptance, so the p. 177Intercession of the Holy Ghost, is necessary for your assistance. The Spirit it self also making intercession for us with sighs, that cannot be uttered. Promise your heavenly Father, that you will never willingly disoblige or grieve away his Spirit again. Art thou dead? cry, Quicken me, and I will call upon thy Name. Is thy heart roving? cry, Unite my heart to fear thy Name. Humbly plead his promise, that he will put his Spirit and fear into your hearts, that you shall never (and if never, then not in his solemn Ordinance) depart from him; and observe the gracious gales of the Spirit, and when they clash not with the Rules of his holy Word, lay hold on them, and fall to duty. It's best rowing below, when the wind blows fair above. When thy heart is warm and in ure, then do the business throughly. And beware of grieving him between times; let there be a coherence between prayer and practice: let your whole life be of a piece, lest he withdraw when you have most need of him. And remember that to grief the Spirit oft, is the way to quench the Spirit, and to quench the Spirit oft, is the way to do despite to the Spirit. That is a rare expression, Gal. 5.25. If ye live in p. 178the Spirit, let us also walk in the Spirit: how far is this phrase from vulgar apprehension or feeling! To live and walk by the conduct and quickening of the Holy Ghost, this is the life of a Saint. And then he that walks in the Spirit, prays also in the Spirit, and watches thereunto, Ephes. 6.18. Whereby those airy darts of the Devil, that would conquer the strength of a man, are crush'd and chas'd away by the strength of a God.

SECT. IV.

§. 4. IV. Believe the Presence of God.IV. BElieve the Presence of God. The eye of the Master, makes the Scholar busie. If his eye be off the Scholar, the Scholar's eye is off his book, Psal. 16.8. I have set the Lord alwaies before me, because he is at my right hand, I shall not be moved: Else your hearts will be moved, and removed too upon every motion. And therefore Faith, which doth realize invisible things, and presentiate an invisible God, is of great use in every holy duty, Heb. 11.6. He that cometh to God, must believe that God is. He must as fully believe that God is present, p. 179as if he were visible **Intende igitur illi, qui intendit tibi— super singula… verba divinae Scripturae diligenter intendas. Bern: Med. c. 6., that thou art incompassed and involved in the presence of God. If thou go forward, he is there; if backward, thou mayest perceive him; on the left hand, there he doth work, though thou canst not behold him; he hides himself on the right hand, that thou canst not see him: Yet he knoweth the way that thou takest, Job 23 9, 10. This his common presence: but then in an Ordinance, there he is in the midst of his people; there he looks over Heaven and Earth as nothing, and to this man looks he, that's poor, and contrite, and trembles at his Word: and therefore, when you pray, you must not only speak, as speaking of God, but to God. It's sleighting a Prince, when we deliver a Petition, and look another way; we bid our children look at us, when they speak to us, and so should we at God, who is not far from every one of us in his Ordinances. There he is with his Host about him; and though 'tis above us to **Offerunt sancti Angeli Dei (i. e. preces Sanctorum) non quasi nesciatis qui omnia novit, antequam fiant, sed ut testes efficiantur Sanctitatis & pietatis justorum. Origen. Solliciti discurrunt (viz. Angeli) medii inter nos & Deum & nostros gem…tus fidelissimè ad …um portant. Bern. ibid.determine whether his Angels are imployed to conduct his Word to us, or our Prayers to him; yet its certain, that they attend the great p. 180Iehovah, and never more willing, than in an Ordinance; being transported with joy at a sinners conversion, and most pleasantly feasting on our poenitential tears.

**Remember, there is above thee an hearing ear, a seeing eye, and a Register-book, wherein all thy thoughts, words, and actions, a…e written, and thou shalt not do amiss. A Rabbin to his Scholar.It's true, God is alwaies, and every where with thee, with those more common Attributes of Immensity, Power, and Providence; but in his Worship, there he is also present by his grace, mercy, holiness, and efficacy. His common presence may be compared to the Sun in a cloudy day; it is in the Sky, we have great benefit by it, we should die without it: but his special Ordinance Presence, is like the Sun breaking out of a cloud in a Summers morning, that discovers atomes, warms our bodies, and refresheth our spirits. Even so the common presence of God upholds the world, in him we live, move, and have our Being, and the belief that God is every where, should perswade us to sin no where **Sic vive cum hominibus, quasi Deus videa…: sic loquere cum D…, quasi …omines audiant. Seneca.. But now the special presence of God in his Worship, that like the Sun breaking out, inlightens the mind, warms the heart, and melts the most rocky soul. Hereby God doth, as it were, shine directly upon us; so that to trifle or sin before him, is a crime intolerable. The name of every place, where God is rightly worshipped, p. 181is, Iehovah Shammah, the Lord is there. Thy closet, the Lord is there between thy chair and thee, and canst thou shift from him? thy bed-chamber, the Lord is there between thy bed-side and thee, and canst thou turn from him? by the fire-side with thy family, the name of that place is Iehovah Shammah, and wil… thou sleep? In the Assembly, the Lord is there, and what are all the Gallants there, in comparison of him? O therefore hear and look at God, and pray and look at God, meditate and look at God, sing Psalms, and still look at God. It was Hagar's saying. Gen. 16.13. Have I also here looked after him, that seeth me? And she called the Name of the Lord that spake to her Thou God seest me. O call the Name of the Lord that speaks to thee, and the Lord to whom thou speakest, Thou God seest me **God looks not at the Oratory of your prayers, how elegant they be, nor at the Geometry of your prayers, how long they be, nor at the Arithmetick of your prayers, how many they be, nor at the Logick of your prayers, how methodical they be, but the sincerity of them he looks at. Mr. B…ooks.. Keep thy eye upon him, as he keeps his eye upon thee; find a fairer object, and gaze and spare not; but while there is none in Heaven or Earth desirable like him, let nothing in Heaven or Earth distract thee from him. The lively sense p. 182of this… will charm the heart exceedingly, and we steal from duty, because we see no One there. It's said, Prov. 20.8. A King that sitteth in the Throne of Iudgement, scattereth away all evil with his eyes; that is, his very countenance should read such a Lecture of Justice, Temperance, Chastity, and Piety, that every spectator should fear to do otherwise. O then how should the presence of God so inchant the soul with that holiness, goodness, and sweetness therein, that not one thought could be spared from so lovely an object!

The full and clear vision, and fruition of this presence of God, doth so eternally ravish and content the soul in Heaven, that they would not look off the face of God for a thousand worlds; no, though all the Kings of the Earth in their greatest triumph, should pass by Heaven gates, and the Earth's utmost glory with them: A glorified soul is so full of the presence of God, that it would not spare one minut's look to see it all. It is said of one Theodorus, a Martyr, that in all his tortures he smiled, and being askt his reason, answered, that he saw a glorious youth wiping the sweat off his face, whereby he was infinitely refreshed. If thou couldest but see p. 183by the eye of Faith, the blessed face of God smiling on thee, and with the handkerchief of his love wiping thy sweat and tears away, thy heart would be glad, and thy glory rejoyce, and thou wouldst say, Lord, it's good, yea, it's best for me to be here. Go not willingly from him, without a sight of him: Moses had few distractions when he saw God face to face. The actual faith of a Saint ingages the actual presence of God. Drexelius tells us of a vision of an holy man, and behold in the Temple, an Angel at every man's elbow, that was at prayer: He that prayed with malice in his heart, his Angel wrote his petitions in Gall; he that prayed coldly, his prayers were written in the water; he that prayed with distractions, his suits were written in sand; and he that prayed in faith, his Angel wrote his petitions in Letters of Gold **foreign, &c. Stant illic Angeli, qui quae emittuntur verba excipiunt & perscribunt. Adest Dom…nus qui …ntroeuntium speculatur affectus. Basil. conc. 9. de Oration.. The moral whereof at least is good: If thou wouldst believe that every word spoken by thee, or to thee, is written, with what care and conscience wouldst thou pray and hear? And be sure, there is one among p. 184you, that takes notes of all, who will give to every man according to his works, whom to see and feel in an Ordinance, will quit you from Distractions.

SECT. V.

§. 5. V. Lay a Law upon your senses.V. LAY a Law upon your senses. Beg of God to sanctifie them; as they are all Pensioners to Satan by nature and complo…ment, so bring them all into Covenant with God, that ye may be sanctified in soul, and body, and spirit. Give them to him, use them for him. Is is said, Prov. 17.24. The fools eyes are in the ends of the Earth. Any new face that comes in, any antick garb, any noise about, every head that moves, every leaf that stirs, commands the eyes and heart of a fool, but that while, Prov. 4.25. Let thy eyes look straight on, and let thine eye-lids look straight before thee. Compose thy eyes in that devout and heavenly posture, that whatever falls out, thou mayest hoc agere, keep to thy business without wavering. For the heart is used to walk after the eye, Job 31.7. To the undoing of the soul.

It is a precept among the Rabbins, that p. 185if a Jew be at prayer, though a Serpent come and bite him, yet he must not stir, till he hath done his duty. Satan that old Serpent will be nibling at thy heel with one vain suggestion or other, but go thou through with thy business, and let God alone with him.

In Prayer then, fix thy eyes Heavenward **Illu… aspicie…es Christiani, manibus expansis quia innocuis, capite nudo quia non erubescimus, denique sine monitore quia de pectore. Tertul. Apolog. p. 30., and let nothing divert them, till the prayer be done. This will shew that thou wouldst lift thy heart thither, if thou couldst, and will prevent many an impertinent distraction, that comes in by the eye. If any deride thee for this, doubt thou not of good company, Psal. 123.1. Unto thee do I lift up my eyes, O thou that dwellest in the Heavens. Let your ears be as good as stopt, to every thing, besides your work. And the lifting up your craving hands, will not be unprofitable to this end; for you will find them to flagg, when the heart knocks off from its business, whereby you may be advertised to come in again, Lam. 3.41. Let us lift up our hearts WITH OUR HANDS unto God in the Heavens. And let your prayers be vocal, if it may be, for the voice both helps to fix the thoughts, and raise the affections, the want whereof we discern in meditation.

p. 186In hearing of God's Word, let the eye be chained to the Preacher with the greatest attention and reverence; as if you saw an Angel in the Pulpit, or Christ himself. And beware, lest your needless complements to men, be interpreted a neglect to God. 'Tis small manners to be complementing the Kings Servants in his Presence chamber, till you have done your homage to the King. Do your work with God, 'tis time enough to perform your civilities to men, when that is done. Look then to God, from him is thy expectation, with him is thy business, Luk. 4.20. The eyes of all them that were in the Synagogue… were FASTENED on him. And therein also, let your ears be only open Heaven-ward. Lord! to deal with thee I am come, and thou shalt have all, my soul, and body, and all.

And here I cannot but digress a little, but it is to cure a more criminal digression, which is that frequent Abuse of Whispering and talking to one another, in the service of God, which except it be upon such instant indispensable business, as cannot be ordered before or after the Ordinance, is a sin in an high degree, and that

1. Because it brings a guilt and distraction p. 187upon two at once. If a vain thought there be so evil, as you have heard, how criminal then is this, that involves you both, yea perhaps occasions a distraction to twenty more, that observe you? And the guilt of all their vain thoughts on that occasion will be charged on your account, according to the equity of that Law, Exod. 21.23.

2. Because this hath more of Affront in it. Thy heart testifies to God's face, that thou dost despise his presence. Who but an impudent Renegade would, while the King is laying down terms of mercy and honour to him, be talking and laughing with his companions at some uncouth Courtier that comes in? and who but an implicit Atheist shall be whispering with his neighbour about any thing, while the King of Heaven and Earth is treating with him about Eternity? You hold it no piece of good manners, while any man is speaking to you, especially if he be your superiour, to neglect him so far, as to turn from him to discourse another; nay, if the most necessary business call you away, you apologize for your diversion, and crave pardon: And shall you dare while your Maker is in conference with you, to confront p. 188him with an open parle with others? This is an high affront, if you consider it well.

3. This hath more offence in it. An offence to the Preacher, that hath taken much pains to prepare that, which you will not take pains to hear, or else imply, it is not worth the hearing. An offence to the Congregation that sees it, who must needs, if they fear God… be troubled at so publick a fault. An offence to the Angels, that, while they stoop down to look into the mysteries opened in the Church, see you sleight them so notoriously: An offence to your own souls, that perhaps in that moment miss of what would most have done them good. O therefore, Christian Reader! mourn for thy misbehaviour this way, and amend it for time to come, lest God refuse to treat with thee, that triflest thus in thy treating with him. Remember, it's work enough for a poor man, to converse with a great God. He needs no other business, to fill his hands.

And then in Meditation you must also compose your senses. There shut your eye, and ear, and sequester your self wholly to the contemplation of things invisible. p. 189The least sight or sound will here distract: Any thing, yea nothing will throw us off the hinges in this duty; indeed it is said of Isaac, Gen. 24.63. That he went forth in the field in the evening-…ide to meditate. And in that kind of meditation, where the rise and subject matter is sensible, there the senses must be active and busie; but I think, in other cases, the outward senses may stand aside, and let the soul alone without them: we are never more sensible, than when we use no outward sense at all.

And lastly, in communicating at the Lord's-table, there fix both your eyes on the sacred elements, until the eye have affected the heart to feel what Christ felt, to die in his death, and looking on him whom you have pierced, you mourn for him with a superlative sorrow: And then look at those sacred signs with an eye of Faith, till virtue come from that brazen Serpent, to cure your sin-stung soul. Look yet again, till thy heart be inflamed with love to him, till he cry in Heaven, Cant. 4.9. Thou hast ravished my heart, my Sister, my Love, thou hast ravished my heart with one of thy eyes, with one chain about thy neck. He that spends his eye there p. 190to observe his neighbours, to criticize upon their gestures, hath little to do, and less to get in that sacred Ordinance. And then lay a Law upon thine ear, and tast, and touch, for most of the senses are gratified and useful in this Ordinance; that nothing may interrupt thy communion with Jesus Christ at that time. For there the utmost strength of body and soul are scarce enough, to gain, and feel, and do, what is there to be gain'd, and felt, and done.

And in general, be not treacherous to your selves. Satan without you can do no great matters within you: your senses you can command, your hearts not so well. Be faithful in what ye can, else if you could order your very hearts, you would not. He that will not do what he can, would much less do, what he cannot.

SECT. VI.

§. 6. VI. Reflection and Ej…culation.VI. THE sixth Cure of these Distractions, is, a watchful reflection of the soul upon its self, and ejaculation unto God, It is said, Eccles. 10.2. A wise mans heart is at his right hand, but a fools p. 191heart is at his left. Is not this the meaning of it? That a wise good man hath his heart ready, can speedily serve him, instantly recoil upon himself; but a wicked foolish man, his heart is aukward and unskilful, a left-hand-heart, unweildy and unready for any good work. O get then a dextrousness of heart to bolt in… and break the sinful knot of your vain imaginations **Quacu… que horâ mala cogitatio venerit, expelle …am; quam cito apparuerit scorpio, contere caput ejus, ibi emenda culpam, ubi nascitur, viz. in corde. Bern. de modo bene vivendi. Serm. 29.. That a distraction may not set so long on the heart, that it hatch, and breed yet more of the kind, and so swallow you up in condemnation. It is said, Gen. 15.11. When the Fowls light, Abraham drove them away, not when they were sitting or feeding upon the carkasses, but as soon as ever they lighted, we must not give place to these for a moment. Mr. Dod adviseth us to ask our selves often these two questions. 1. What I am? 2. What I am doing? We are well, if we can well answer these two questions. If thou canst answer, I am a Child of God, and I am doing God's Will, it will stand thee in more stead than if thou couldst answer all the questions in Aquinas. We read, Nehem. 4.17. That in the building of God's house, every one, with one of his hands wrought in the work, and with the other hand held a p. 192weapon: Work and watch, work and fight was the guise of them. And he that will edifie in God's house yet, must do the same; hear and watch, and watch and pray, and fight, and struggle, and pray still. This Hill we climb inch by inch: One may tumble into Hell, but the strait gate must be striven at. Let conscience then perform it's part, and speedily glance into the heart with all fidelity. Abraham's Fowls came without sending for, and yet would not go away without driving. You cannot hinder a Thief from coming by the house, but you may from quartering with you, at least with any quiet and approbation.

And it is good to cast off these wandring thoughts with an Ejaculation to God **Ideo Sacerdos ante Orat…onem prefatione praemissâ parat fratrum mentes dicendo, sursum corda, & respondet Plebs, habemus ad Dominum, ad…oneatu… nihil aliud se quam Dominum cogitare debere. Cyprian. de Orat. Dom., else the destruction of one, will prove the generation of another. When Satan casts in his injaculations, lift you up your ejaculations. This will ingage divine strength, and work God your friend. Do as they, Act. 19.34. When they thought Alexander would speak evil of Diana, they cryed, Great is Diana of the Ephesians. So when these are injected then breath forth into some heavenly p. 193ejaculations, so will you cross the tempter, and in stead of losing, gain **Cry unto God, Lord, wilt thou suffer thy slave to abuse thy child before thy face, while he is on his knees for a blessing. Dr. Harrison.. Send up thy prayer in a Parenthesis, like that, Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken me in thy way —Forsake me not, O God, me strength— And take not thy Holy Spirit from me— Awake O North-wind, and come thou South, blow upon my Garden. These darting desires sent up with faith, will weaken the habits of corruption, and affright Satan from his suggestions. This resisting the Devil will make him flee from you: As the golden spikes were set on the Temple, to keep the Fowls from thence, so will these, being conscionably used, keep off vain thoughts from lodging upon your sacrifices. Up therefore and stir up thy self, by this means, to save thy sacrifice from being devoured, and thy soul polluted. Alas, we are daily told, and we feel it, that the heart is deceitful above all things; if a wary eye be not kept over it, you will find it sometimes in the bed of lust, sometimes on the pinacle of honour, and often diging in the world, and yet salve up all with an I thank God, I am not as other hearts are. If ever you be rid of less guests, you must do, as good Barnabas advised them, p. 194with full purpose of heart to cleave unto the Lord, Act. 11.23. There must be heart, purpose of heart, full purpose of heart, and then you will cleave unto the Lord.

Obj. But I am suddenly slipt from God, before I am aware**Neh. 4.11. And our Adversaries said, They shall not know, neither see, till we come in the midst among them — and cause the work to cease. Thus Satan—Neh 4:11, and when I see it, and resolve anew, yet ere five sentences be past, I am gone again.

Answ. This shews the sad corruption of our nature, and should therefore humble us: And this argues also the contracted ill disposition of the soul: when a disease hath such recidivations and returns, it speaks that it is too much radicated, yet in this case you must not give out, nor throw down your watch; you must not compound with sin, because it's hard to sue out an ejectione firmâ, no peace must be made with Amalek for ever: If the Devil and your unregenerate part be unwearied in their assault against you, you must be unwearied in your resistance, and die se defendendo. And you will find, as use and custom hath strengthened these temptations, so an use of reflection and strenuous opposition, will at length weaken, and at last extinguish them.

p. 195SECT. VII.

VII. THE last and great cure of distractions,§. 7. is, strength of grace. VII. Strength of grace.As no props without will keep the ship steady, except there be store of ballast within; so no extrinsick helps will stablish your hearts against these wandrings without grace, yea strong grace within, Heb. 13.19. It is a good thing that the heart be established with grace. For,

1. The more sanctifying grace you have, the more mortified will your heart be unto the world, and the flesh, the great disturbers of divine service. The fairest Landskip shewed to a dead man, moves him not at all. A heart dead to the world, is not removed from God with every trifle of the world, 2 Cor. 4.18. While we look not at all things that are seen, but at things that are not seen. Things visible are not worth looking at, especially when things invisible are in place. What's a temporal house, or land, or children to me, that see, and am contracting for an eternal and glorious house and state? Alas! what tast it there in these rotten things?

2. The more grace, the clearer will be p. 196your eye of faith, to behold the Majesty of God **Psal. 48.9 We have thought of thy loving kindness, O God, in the midst of thy temple. These are the thoughts of such as see by the eye of faith.Ps 48:9with whom you have to do, and the reality of the things about which you treat; for faith is the evidence of things not seen, and makes the soul as real as the body, and Heaven as real as the world, and the day of Judgement as real as the present day: And how undistractedly would a man pray, that saw the world on a flame, or himself dropping into another world?

3. The more grace, the tenderer will be your conscience; and so sooner smart, and more oppose these enormities; the tender eye cannot bear, what the brawny hand can. A distraction in a duty more troubles a tender conscience, than the total omission of it doth another. A little sin, is… no little sin, where there is a great deal of grace. O keep your conscience tender, with all the ca…e and skill you can. A little wedge makes way for a greater, and a little thief can let a greater in. Blessed is the man that feareth alway, and he that hath a soft heart, is alwaies hard to sin.

4. The more grace, the more affections to things above, Col. 3.2. Set your affections on things above, and where there is much affection, there is little distraction. A heavenly mind is all in all, Isa. 26.8, 9. p. 197When the desire of the soul is to the remembrance of God… when with thy soul thou hast desired him in the night, then with thy spirit within thee, thou wilt seek him early **If a man have store of gold and silver in his po…ket, and but a few farthings, he will bring out gold more readily than farthings; so when there is much grace, much of Heaven in the soul, your thoughts will savour of that. Mr. Cobbet of prayer… p. 405.. He that hath his usual conversation in Heaven, will not easily have his heart from thence in prayer. It's a clear case, where the treasure is, there will the heart be also. A mind above, will no so easily have thoughts below. Where is that man that can say, Psal. 119.20. My soul breaketh for the longing it hath to thy Iudgements at all times. He whose heart breaks for the presence of God, will break his heart, when he slips from him: And he that cryes, O when shall I come and appear before God? will not privately wish, when shall I have done, and take leave of him?

5. The more grace, the more disposed frame will the heart be in, for the service of God: And it is indisposition to an Ordinance, that lets in distractions there; as an instrument out of tune, hath divers jarring strings, and still one or other slips, and spoils the melody: a distraction is a string slipt, that spoils the musick, a tuned and disposed heart would prevent it much. The flock of sheep that's indisposed and p. 198unwilling to drive, start out of the way into every Lanes end; one this way, and another that; and just so is it with an unwilling heart, one thought starts this way, another that, and it's a piece of skill to drive them through. O but a willing heart, an heart prepared and ready to every good work, it flies up quite an end, and delights its self in the Lord, The Law of God is in his heart, none of his steps then shall slide, Psal. 37.31.

6. The more grace, the more spiritual and invisible sins are observed and resisted. Small grace discerns and mortifies the filthiness of the flesh; but strong grace sees and hates the filthiness of the spirit, and so perfects holiness in the fear of God. Gross sins are left at first, but more resined sins, spiritual wickedness in heavenly imployments, these are work for riper graces afterwards. Hence the strong Christian usually with ease, can avoid oppression, cruelty, uncleanness, drunkenness, and the like; but the weak Christian hardly conquers spiritual pride, passion, unbelief, distractions, and such like; a little mote more troubles the eye, than much dirt molests the hand; so an holy tender heart is more troubled with these undiscerned sins, than another man with greater crimes.

p. 1997. The more grace, the stronger resolutions you will put on against them, and resolution breaks the heart of them. The poor Country-man going to his Market; at every door in town almost, there is a snare laid for him; here one calls him in, and there another: but he resolved in the morning, not to spend a penny, and thereby he breaks through and avoids them all: Alas! his who…e weeks earning had gone at a clap, and he should have had nothing, but repentance to feed on, the week following: Even so, when thou comest into an holy Ordinance, the souls Market, where the soul hath much business; here one thought stands and beckens, and there lyes another, and at the door of every verse and sentence, a suggestion stands; but if thou hast firmly resolved at the beginning of the duty, by God's grace, I'le not stir from my God, from my work one jot, thou wilt not heed nor exchange a word with these vain follies: For alas! if thou shouldst, the whole gain of thy duty would be eaten up, and the end of thy duty, would be the begining of thy grief.

8. The more grace, the more, business ye will find you have to do with God in his Ordinances; p. 200little grace hath little to do, and much grace hath much to do; he hath alwaies business with God, special earnest business, Psal. 27.4. One thing have I desired of the Lord — that I may dwell in the house of the Lord — and why? to behold the beauty of the Lord, and to inquire in his Temple. O I have somewhat to inquire after, I am to do something by this duty, and therefore cannot trifle. He that comes to visit his friend in a complement, he talks, he walks, he trifles, and goes home again, but he that comes upon business, he is full of it: He is like Abraham's honest and faithful Servant, Gen. 24.33. And there was meat set before him to eat, but he said, I will not eat, till I have told mine errand. I have great business with the Lord, about the Church, and about my soul, and I will not eat, nor talk, nor think, nor dally about any thing, till I have told mine errand, or heard my Maker's errand unto me: And for this end, it's a rare thing to carry somewhat alwaies on the spirit to spread before God, an heart pregnant with some needful request, or matter whereof to treat with God, Psal. 45.1. My heart is inditing a good matter, and then, my tongue shall be p. 201like the pen of a ready Writer; O then I shall go merrily on in his service, when I have matter prepared in my heart. And indeed, as the Mariner sees further new stars, the further he sails, he loseth the sight of the old ones, and discovers new; so the growing Christian, the further he sails in Religion, he discovers new wants; new Scriptures affect him, new tryals afflict him, new business he finds with God, and forgetting those things that are behind, he watcheth after those things that are before, and so finds every day new business with the Lord his God: and he that's busi… trifles not; the more business, the less distractions. And therefore be advised all ye that intend for Heaven, to get more grace. It is as much as your duty to get the second grace, as it was your duty to get the first grace; and as the want of this would damn you, so a want in that will displease God, and that is as bad.

Quest. But how should a poor weak Christian get strong grace, if I can get any grace, it's well for me, a little grace is much for him, that had none at all.

Answ. Though thou are a poor weak Christian, yet that strong and blessed God, whose thou art, gives power to the p. 202faint, - and to them that have no might, he increaseth strength, Isa. 40.29. And though it's well for thee to have any grace, yet it's better for thee to have more: few folks are contented with a naked life, but they would live well and comfortably, they would be healthful and plentiful, and will a little only of grace serve thy tur…? And though a little grace be well for him that had none, yet it is not well for him that hath such means and motives for much grace, as thou hast had. And therefore I renew my counsel, if ever you would attend upon God, or injoy him hereafter without distraction, strive for stronger grace. And to obtain it,

1. You must be upright and humble: Upright, for Iob 17.9. He that hath clean hands shall be stronger and stronger. The sound child grows, the child painted on the wall thrives not: so the sincere Christian, he, though he feel it not, comes on, and goes from strength to strength, but the hypocrite, he never grew, for he never had a root. And humble you must be. The humble vallies grow: God can never (he thinks) lay out too much upon an humble heart.

2. You must manage the means of growth p. 203with your whole strength. Attend upon the most edifying Ministry, read the most profitable Books, consort with the most lively growing Christians, and particularly be frequent in the tryal of the state of your soul. Each week, if possible, call your selves to some account, and strive to discern a weekly growth; but if you cannot, desist not from that work, but try again: Single out some special grace, or duty to thrive in next week; as for example, the grace of Patience, saving Knowledge, the duty of an Husband, Parent, or Child. And still be trying, you will find one time or other, what will fully pay you for your labour: only observe, he that thrives in the world takes pains and care; and so in grace, he that will grow, must strive and sweat for it. A little grace is worth a great deal of pains.

And thus you have the eighth Point, to wit, the Cure of Distractions, if you will apply it; but to what end are Rules, unless ye will be ruled by them? These helps cannot help you, except you now faithfully put them in practice. The plaister cures not in the box, but laid on the sore. And your charge be it, p. 204if these do you no good. Review them then, and resolve by divine grace to practise them every one, and the Lord of Heaven give his blessing.