The Cure of Distractions, Text (3 of 4)

The Cure of Distractions · Text (3 of 4)

p. 1402. Behold how willing this Lord is to paſs by all paſt diſobedience upon your believing and repentance. The Apoſtle Paul was not upbraided with his perſecuting Rage and Helliſh Fury, when once he ſubmitted himſelf to the Lord, and laid down his Weapons wherewith he had fought againſt God. The Grace of our Lord, ſays he, was exceeding abundant, with Faith and Love that is in Chriſt Jeſus, 1 Tim. 1. 14. and v. 15, 16. he tells us, that he the chief of ſinners obtained Mercy, that the greateſt ſinners hereafter p. 141may hope and expect Mercy upon their believing and Converſion. Howbeit for this Cauſe I obtained Mercy, that in me firſt Jeſus Chriſt might ſhew forth all long-ſuffering for a Pattern to them who ſhould hereafter believe on him to Life Everlaſting. Whatever your Rebellions have been; if now you be willing and obedient. All ſhall be forgotten and forgiven. Scarlet and Crimſon Sins, ſhall become white as Snow and Wool, Iſa. 1. 18, 19.

3. See where your Righteouſneſs and Strength lies. Jeſus Chriſt the righteous is the Righteouſneſs of them that do believe. His Obedience and Sufferings can ſatisfie for and cover all your Diſobedience, and 'tis through him alone that you attain the free Gift of Juſtification of Life. He became obedient to Death, even the Death of the Croſs, Pſal. 2. 8. and 'tis by the Obedience of this one, the ſecond Adam, that all, as many can believe in him are made righteous, Rom. 5. 19. And as in the Lord you, have Righteouſneſs, ſo in him you have Strength too. His Power muſt reſt upon you▪ elſe no good will be done by you: Through his Strength all things may be done, but he himſelf ſays, without me ye can do nothing, Joh. 15. 5. Never think by good Works to ſatisfie for bad ones: The beſt Works have much amiſs in them: And by no means entertain an Imagination, that at your own Pleaſure you can work in your ſelves to will and to do; but always acknowledge, the neceſſity and Efficacy of the Grace of Chriſt, and glorifie that Grace, ſaying, when you obey and labour, p. 142it is not I, but the Grace of God that is with me.

4. Earneſtly deſire that your Hearts may be circumciſed to love both the Lord himſelf, and his Service likewiſe. It is a Promiſe worth more, and if made good to us, will enrich us more, than the Wealth of both the Indies: Deut. 30. 6. The Lord thy God will circumciſe thy Heart, and the Heart of thy Seed to love the Lord thy God with all thy Heart, and with all thy Soul, that thou mayſt live. An Heart to love him is his own Gift, and the Heart muſt be circumciſed by himſelf, before it will be brought to love him. The Prophet ſpeaks of the Foreskin of the Heart; that muſt be taken away. Now this Foreskin of the Heart is Carnal and Worldly Love, together with Enmity againſt God and his Law. Cry to the Lord according to his good Word of Promiſe to mortifie the one, and to ſubdue the other: And that he would give you a new Heart and Nature, cauſe a new Light to ſhine that may manifeſt his glorious Goodneſs in the Face of Chriſt, and ſo direct your Hearts into the Love of himſelf. If he be truly loved, he will be the more willingly obeyed; and truly his Precepts are worthy to be loved too; the better they are kept, the more truly excellent are thoſe that keep them. And themſelves are kept in more perfect Peace. The Pſalmiſt ſays, My Soul hath kept thy Teſtimonies, and I love them exceedingly, Pſal. 119. 167. and no wonder, for he had ſaid before, v. 165. Great Peace have they that love thy Law, and nothing ſhall offend them. Such a p. 143Lord, ſuch a Law deſerves Love, and Love will ſweeten Service, it will not count this Service tedious, but mightily incline the Heart to Perſeverance in its Duty.

5. Let your Fear and Awe of the Lord's Majeſty, when you attend upon him, be joyn'd with an Hope in his Mercy. If Fear and Hope are thus joyned together, as you will be the more encouraged in God, ſo God will take the more Pleaſure in you: For the Lord takes Pleaſure in them that fear him, and in thoſe that hope in his Mercy, Pſal▪ …47. 11. The Mercy of God is magnified in his Word, on purpoſe that Hope may be raiſed, and riſe ſtill higher and higher. This Lord on whom you ought to attend, is rich in Mercy; His merciful Kindneſs is great, Pſal. 117. 2. He has Mercy, not upon the account of Merit in Man, but becauſe he will have Mercy, Rom. 9. 18. And how often is it ſaid, Pſal 136. that his Mercy endures for ever! Here is a large and firm Foundation for Hope to build on. And if your Hope be not preſumptuous, but of a purifying Nature; you may from ſuch a merciful Lord, confidently expect that Grace, and thoſe good things you need in time: And when your ſhort time is at an end, the beſt things of all unto eternity.

I have done with the ſecond Doctrine.

Doct. III. I come now to the third and laſt Doctrine, which I principally deſign to inſiſt on, That Attendance upon the Lord ſhould be without Diſtractien. 'Tis not only Apoſtacy from the Faith, and the Practice of Religion, which p. 144the Apoſtle bids us to take heed of, which is a more groſs departing away from God; but he cautions againſt any Withdrawings of Heart from that Lord with whom we have to do. Therefore in a time of Diſtreſs and Perſecution, he prefers a ſingle State before Wedlock; not that Marriage in it ſelf conſidered, has any thing of Sin in it, for 'tis honourable in all; not that a ſingle State in it ſelf has any thing of Holineſs, but becauſe the Cares that attend Marriage, are apt to diſtract the Mind, and to hinder the things that belong to the Lord, from being cared for as they ought and might be. Indeed in the Context there is a plain Intimation, that 'tis a great part of Chriſtian Prudence, ſo to order our ſecular Affairs, and to make choice of ſuch a Condition of Life as may be moſt ſubſervient to our ſpiritual Deſigns, and may leaſt interfere with our main Buſineſs, which is the Lord's Service, that that may be done without Diſtraction. They are pronounced to be the bleſſed ones, who keep God's Teſtimonies, and that ſeek him with the whole Heart, Pſal. 119. 2. And ſince the whole Heart muſt ſeek him; the Thoughts, the Affections, the all of the Heart muſt attend upon him, nothing of the Soul muſt be abſent or withdrawn. The Prophet ſpeaks of the Hearts engaging to approach unto God, Jer. 30. 21. For who is this that engageth his Heart to approach unto me? Saith the Lord. That the Heart may be thus engaged for God; it muſt be diſengaged from other things, and all that is within it too, muſt be engaged to approach to him. When Moſes and p. 145the Children of Iſrael were to go into the Wilderneſs to ſerve the Lord: They went with their young and old, with their Flocks and their herds, there was not an Hoof left behind, Exod. 10. 26. And when we go to ſerve our God, we ſhould go with our all: No Power of our Souls ſhould be exempted, not ſo much as a Thought ſhould be left behind.

In the handling of this Doctrine I ſhall,

Firſt, tell you what Diſtraction in attending upon God is;

Secondly, What it is to attend upon the Lord without Diſtraction.

Thirdly, Aſſign the Reaſons why, with ſuch Care, we ſhould take heed of Diſtraction in ſerving him.

Anſwer in the fourth place, ſome Caſes of Conſcience about theſe Diſtractions.

Fifthly, make Application.

In the firſt place, I am to tell you what Diſtraction in attending upon God is. 'Tis the firſt Step to the Cure, to know our Diſeaſe, and to have a right Senſe of it. Several things are here to be premiſed.

1. Diſtraction is the Fault of the Heart: That deceitful and wicked thing; how many Faults has it! And how often does it withdraw when we have to do with God, flying as Jonah from his Preſence! and being any where but where it ſhould be! Indeed ſometimes this Diſtraction does but too viſibly and ſcandalouſly p. 146appear by unneceſſary Whiſperings, by Salutations when Perſons are in God's Sanctuary and Service, by the wandring of the Eye, and other irreverent Carriage and Behaviour in the time of Worſhip: Theſe, when ordinarily allowed, are plain Indications, that the Heart is not in God's Work, and which is worſe, cares not to be engaged therein: And how blameworthy then is it! It is the Heart which fooliſhly departs from the Lord. It is not ſo right and ſtedfaſt with him as it ſhould be. Pſal. 78. 8. A Generation that ſet not their Heart aright, and whoſe Spirit was not ſtedfaſt with God; has a Brand ſet upon them, that we may take heed of being like them.

2. Diſtraction is a Fault that is moſt eaſily incurred; as the Leaves of ſome Trees waver with the leaſt ſtirring of the Wind, ſo the Mind of Man is apt to waver, and diſcover its natural Inſtability, when Corruption ſtirs within, or Satan endeavours to put the Heart into Diſorder. How far may the Heart, if it be not ſtrictly watched, ſtart of a ſudden! as far as the Eaſt is from the Weſt! nay, as far as Earth is from Heaven! 'Tis natural to the Soul to lift up it ſelf to Vanity. This is intimated plainly by the Pſalmiſt, when he deſcribes the acceptable Attendant on God to be one that hath not lift up his Soul to Vanity, Pſal. 24. 4. By Vanity we may underſtand Idols which are called by that Name; or the Vanities of this World, which the Heart is ſo prone to gad, and rove after, even when Duties of the greateſt Importance are performing, and p. 147which ought to be performed with the greateſt Fixedneſs of Thought, and Seriouſneſs imaginable.

3. The longer the Diſtraction is, it is the worſe. A Heart which is truly good and honeſt, may be ſeized on by Diſtraction before it is aware. The evil one may ſtep into the Chariot and begin to drive it away from God; deceitful Sin may ſuddenly ariſe in the Soul, and begin to diſturb and defile it: But when this is quickly obſerved, and the wakeful Conſcience checks the Heart, and the upright Heart is glad of the Admonition, and preſently checks it ſelf, and immediately returns to its Lord, and to its Work and Duty: Satan miſſes his Aim, and the Duty ſhall not be loſt. The Soul which follows hardeſt after God, may ſometimes ſtumble; but if aſſoon as 'tis down, 'tis up again, and runs the faſter: This running will not be in vain.

But when Diſtraction continues for a great while, it argues the Conſcience is not ſo vigilent and faithful as it ſhould be, in that it does not correct theſe vagrant Thoughts which come into the Mind. There is a Fault alſo in the Heart, that it can ſo patiently endure, ſuch vain Gueſts to lodge in it for ſo long a time before they are turned out of doors. The Pſalmiſt ſays, that his Spirit made diligent Search, Pſal. 77. 6. A Spirit that does ſo will quickly take notice of theſe roving Imaginations; and there is an endeavour to thruſt them out aſſoon as they are found out: But if there is a Careleſſneſs, and too great a Connivance at theſe p. 148Wandrings; though the Soul may not be quite dead in Sin; yet there is much of a Spiritual Lethargy and Sleepineſs, which is the Image of ſpiritual Death.

4. If Diſtractions in holy Duties are ordinarily allowed of, they argue the Heart not right with God. When the Heart is conſtantly abſent from Ordinances, and does not care to be better inclined and diſpoſed to them; when it willingly is at Mammon's and Satan's Command, even then when the Body draws nigh to God, and there is a Lip-honour and Service given to him; this argues plainly that the Heart is unrenewed, and remains alienated and eſtranged from the Lord. The Heart muſt needs be ſtill carnal and wicked, and Enmity againſt God, that is like the eyes of Fools in the End of the Earth, Prov. 17. 24. When things above ſhould be ſought, and Heaven ſhould be minded.

Theſe things being premiſed, I ſhall tell you what Diſtraction in attending upon God is, in in theſe Particulars.

1. The Heart is diſtracted in this Attendance, when its Thoughts are impertinent and vain. Theſe kind of Thoughts may well be called Legion, for they are many. They are like the Motes in the Sun, or the Bubbles in the Water, on a rainy Day, innumerable. Theſe Thoughts hover about the Minds of the beſt, when they engage in holy Duties, and will preſently intrude, if they are not kept out with a very ſtrict Guard. But where they are p. 149entertained, they draw off the Heart from the Work in hand, and the Lord ſees it, and is diſpleaſed. Pſal. 94. 11. The Lord knoweth the Thoughts of Man, that they are Vanity; and Impertinency, is not the ſmalleſt part of this Vanity. Vain Man is compared to a wild Aſs's Colt, Job 11. 12. The Sillineſs of that Creature, and its Frisks and Motions to little purpoſe, are a fit Repreſentation of the Mind of Man, and of its fooliſh Sallies and Vagaries in the Lord's Service. Who has not reaſon to cry out with the Pſalmiſt, Pſal. 69. 5. O God thou knoweſt my Fooliſhneſs, and my Sins are not hid from thee. If in the Performance of holy Duties the Tongue ſhould fall a talking of ſome other matter, and idle and vain Diſcourſe ſhould proceed out of the Lips; this would be a ſcandalous Diſtraction that others might take notice of: Now thinking is the Minds ſpeaking, and the Heart-ſearcher can and does more eaſily take notice when the Mind thinks impertinently, than we can obſerve when the Tongue ſpeaks ſo.

2. The Heart is diſtracted, when in religious Duties its Thoughts are wicked and vile. Our Lord who well knew what is in Man, tells us, Mat. 15. 19. Out of the Heart of Man proceed evil Thoughts. Theſe are the firſt bad Offspring, and the greateſt Wickedneſs that is acted, begins with them: How great was Man's Wickedneſs upon Earth! When God ſaw that every Imagination of the Thoughts of his Heart was only evil continually, Gen. 6. 5. If Thoughts are evil continually, they don't ceaſe p. 150to be evil, when Duties of Religion are engaged in. When proud Thoughts, or wanton filthy Thoughts, or worldly Thoughts, or envious, malicious, and revengeful Thoughts, or any other wicked Imaginations have place in the Heart: Theſe, as Swarms of noiſome Flies, corrupt Mens Services, and make their Sacrifices unto God to become abominable. By theſe the Mind does not only wander from God, but is alienated and eſtranged from him. The Heart is in Hell, while the Eyes are looking up to Heaven, and the Tongue is ſpeaking to the God that dwells there. When a Man with an Heart full of ſuch ſinful Thoughts approaches unto God; how loathſome muſt he needs be unto his pure and piercing Eye! The Lord beholds and knows him afar off, Pſal. 138. 6. And indeed, what Fellowſhip can there be between Holineſs and Pollution? Its much more unbecoming and dangerous for ſuch an one to approach the Preſence of God, than it would be for the fouleſt Leper, with the naſtieſt Garments, to come before the greateſt Emperor upon the Face of the Earth.

3. The Heart is diſtracted in attending on God. When helliſh Injections are entertained, Satan ſheweth his deep and inveterate Enmity againſt God, in theſe blaſphemous Injections, and he creates a very troubleſome Diſturbance to us in the Lord's Service; he has fiery Darts whereby he does endeavour to cauſe Hell Fire in our Conſciences, by diſpairing Agonies and Horrours: And blaſphemous p. 151Thoughts are like fiery Bombs which he ſhoots into our Souls; to put us into Diſorder in our Duties, and utterly out of Frame. Sometimes this wickedly bold and foul and wretched Spirit will give the vileſt Names to the bleſſed God, which are given to the worſt of Men. Sometimes he will ſay that divine Favour and Fury are both contemptible, and as if he were a mere Idol, that 'tis not in him to do good or to do evil, Zeph. 1. 12. whereas indeed penal Evils are all from him. Amo. 3. 6. Shall there be evil in the City and the Lord hath not done it? And the Pſalmiſt tells, Pſal. 33. 5. He loves Righteouſneſs and Judgment, the Earth is full of the Goodneſs of the Lord.

Sometimes Satan will deny the Providence of God, and ſay, how doth God know? And is there Knowledge in the moſt high? As if he did not regard Men or their Ways; but that all things in this World fall out, either according to blind Chance, or fatal Neceſſity; whereas the Pſalmiſt, with great Force and Evidence of Reaſon argues, Pſal. 94. 9, 10. He that planted the Ear, ſhall he not hear? He that formed the Eye, ſhall he not ſee? He that teacheth Man Knowledge, ſhall not he know? Nay, ſometimes this evil one, though himſelf believes a God, and trembles before him, yet will inject atheiſtical Thoughts, and confidently deny the very Being of a God, that he may diſcourage all Religion and Application to him: Whereas the Heavens declare the Glory of the Lord, and as the Light of the Sun is evident, ſo it is evident there is a God, by whom that p. 152Sun was made, and all things viſible beſides.

Finally, this lying Spirit will bear in with great Violence, blaſphemous Falſhoods againſt the Word and Goſpel of Jeſus Chriſt. Chriſt was manifeſted to deſtroy the Works of the Devil; and the Devil will endeavour to hinder the Word of Chriſt from being believed; though God himſelf did bear witneſs to the Truth of this Word, both with Signs and Wonders, and with divers Miracles and Gifts of the Holy Ghoſt, according to his own Will, Heb. 2. 4. and miraculous Operations of Grace ceaſe not to this Day. When a blind Mind is made to ſee, when an Heart of Stone is turned into an Heart of Fleſh; when the dead in Sin are made alive to God, and Righteouſneſs is their Practice, and their Converſation is in Heaven; all this ſhews a divine Efficacy in the Word, and its divine Authority, and moſt certain Truth.

Theſe helliſh Injections muſt by no means have an undiſturbed Abode in the Mind; for if they have, they will cut the Sinews of all religious Endeavours: They will damp the Affections, dead the Heart, and eat out all manner of gracious Inclinations and Purpoſes. Theſe blaſphemous Injections ſhew that there is a Devil, for even Nature, as bad as it is▪ will riſe againſt ſome vile Thoughts, which he caſts in, and he is an Enemy to God, to Righteouſneſs, to the Souls of Men, and as great a Lyar as an Enemy; therefore he is not at all to be credited, but his Wickedneſs and Falſhoods to be abhorred.

p. 1534. The Heart is diſtracted, when though its Thoughts are good, they are unſeaſonable. A good Thought becomes a bad one, when 'tis entertained at a time that is not proper for it. If when we are confeſſing Sin, a Thought, good for the matter of it, ariſes that is utterly alien, that draws the Mind away from thinking of Sin, and that has no Tendency to humble and break the Heart for it: This Thought, by its Unſeaſonableneſs, becomes evil. If when we are Petitioning for Mercy, a good Thought ſhould intrude, and make us forget what we are doing, and we neither mind what we are asking, nor to whom we are ſpeaking. A good Thought in this Caſe cauſes a ſinful Diſtraction: Solomon ſays, that every thing is beautiful in its time, Eccleſ. 3. 11. A Word ſpoken in due ſeaſon, how good is it! And as Words, ſo Thoughts are the better the more ſeaſonable they are. If the ſubtle Serpent cannot divert the Mind from the Duty performing, by bad Thoughts, he will endeavour to do it by good ones. If when hearing the Word preached, we fall a reading the Scripture to our ſelves, or our Minds are upon a Piece of a Sermon hat we heard at another time, and the Truths that are propounding, and the Duties that are preſſing, are not at all regarded: Alas, we are but too much like the very high way ground, and the Seed is catched away aſſoon as ſown.

5. The Heart is diſtracted when the Mind and Judgment are ſo carnal and perverted, as to eſteem earthly things above ſpiritual and eternal. When our Lord ſays, The Light of the Body is p. 154the Eye, Mat. 6. 22. He intimates, that what the Eye is to the Body, the Judgment is to the Soul, and indeed to the whole Man: If the Judgment be rectified, and apprehends things aright, the actings of the Soul will be the better; but if the Judgment be darkened, and does not diſcern between Truth and Falſhood, between good and evil, between Subſtance and Shaddows, the Soul muſt needs wander away from God, and loſe it ſelf quickly. When the Judgment is perverted, there is a very wicked Diſtraction of Mind, for the Judgment gives Sentence againſt God, and for the Creature, as if a Portion in this Life were more worthy to be choſen, and ſecured than an Inheritance that is eternal. It was ſaid to the rich Man in Hell, Son, remember thou in thy life time receivedſt thy good things, Luke 16. 25 They are called his good things, becauſe his miſtaking Mind apprehended them to be the good things indeed; and the beſt things of all, were not in his Judgment ſo good as theſe. How can the natural Man chuſe but be diſtracted in all his Duties he performs to God, ſince his darkened Mind thinks ſuch Duties unprofitable, and that the things of God are Fooliſhneſs, 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God, for they are Fooliſhneſs unto him, neither can he know them becauſe they are ſpiritually diſcerned.

6. The Heart is diſtracted, when the Will and Affections withdraw from God and faſten upon Vanity: A falſe Judgment being paſt, no wonder that a fooliſh Choice is made. This p. 155is an ill diſtraction indeed: When the Biaſs of the Will turns away from God, and it refuſes to be ſubject to him, though the beſt Lord, and cares as little to enjoy him as to obey him. The Lord obſerved and complained of this. Pſal. 81. 11. My People would none of me. He offered no leſs than himſelf to them; who is ſo infinitely deſirable, who was ſo alſufficient and able to fulfil their Deſires, in whom the trueſt Delight was to be found, yet this greateſt and beſt Offer was contemned. And when the Heart and Affections are thus denyed to God, how are they beſtowed? Pleaſures are loved more than God, and even in his Houſe, and when there is an external Service yielded: the Heart goeth after its Covetouſneſs, Ezek. 33. 31. There is a Greedineſs after Gain; no hungring and thirſting after Righteouſneſs: Iniquity, though ſo hateful and hurtful, is regarded in the Heart, but there is no regard unto God there. How can there be a worſe Diſtraction, than for the Heart to forſake Fullneſs and Goodneſs it ſelf, and to embrace and fix upon meer Emptineſs and Evil! In this Diſtraction there is Phrenzy in the higheſt Degree.

7. The Heart is diſtracted, when carnal ſelf and intereſt in attending upon God, is the great end deſigned. The end is that which directs an action; and the eye and heart of him who acts, is upon the end which he purſues. If the end be wrong, the action cannot be right. Without a ſincere aim, no religious Duty can ſincerely be performed. Now if we look no higher than our carnal ſelves, in thoſe Services p. 156we pretend to do for God, our ſelfiſh deſign will be in our Thoughts, and diſtract them: Acceptance with God, and the Enjoyment of him, will not be at all minded. The Captives in Babylon were blamed in their Faſting and Mourning, that God was not in their Eye; his Approbation, his Glory not regarded. Zach. 7. 5. Did ye at all faſt unto me, even unto me? They minded returning to Canaan, more than returning to God and to their Duty. If indeed we are truly ſelfiſh, God will not be angry with us; for there is an inſeparable connexion between God's Honour, and our trueſt intereſt. When we ſeek and eye him moſt, we moſt truly eye and ſeek our ſelves: God has the higheſt Honour from us, when we look for the higheſt Happineſs in him, and love him for himſelf, and delight in him and bleſs and magnifie him to eternity. But when God himſelf is not our end; but his Service is made uſe of, that we may the better bring about our earthly and worldly deſigns and projects: Our Duties then are Hypocriſie and Diſtraction. Such were thoſe whom the Prophet ſo ſeverely taxed. Jer. 12 2. Thou art near, O Lord, in their Mouths, and far from their Reins. They gave good words, but their Hearts were far off from that God to whom they ſpake: It was outward Proſperity and Plenty which they ſought; and this Plenty and Proſperity was moſt wickedly abuſed.

8. The Heart is diſtracted, when the worſhip performed is Will worſhip of Man's Invention, not of God's Inſtitution. How can there chuſe p. 167but be Diſtraction, if there be a wandring out of the Way in which he has appointed us to ſerve him? The Jews of old were very culpable in this reſpect. Iſa. 29. 13. Their Fear towards me, ſays God, is taught by the Precepts of Men: When Man aſpired to be like unto God in Wiſdom, he deprived himſelf of the Knowledge of God, and grew unacquainted with his Will, ſo that he is utterly unfit to be his own Inſtructer in Religion; there is a neceſſity of a Revelation from Heaven, that God may be known▪ and the right way of ſerving him may be underſtood. The vileſt Impurities, the greateſt Cruelties have been practis'd under the Name of Devotion, when Man has been contriving how God ſhould be ſerved. Nay, Will-worſhip is condemned by the Apoſtle, though there be never ſo great a ſhew of Wiſdom and Humility, and neglecting of the Body, Col. 2. 23. The Will of God is to determine what Worſhip pleaſes him, not the Will of Man; and whatever Mortifications and Auſterities ſome may fancy; God allows an honour and ſatisfaction to the fleſh, as long as the Luſts of it are not fulfilled. Worſhip that is not of God's Inſtitution, is meer diſtraction, labour to no purpoſe, unleſs it be to ill purpoſe. When God is repreſented by Images, he is groſly miſrepreſented; the Glory of him who is an incorruptible Spirit is changed. When other Mediators in Heaven are made uſe of, beſides that great High Prieſt who is paſſed into Heaven, Jeſus the Son of God, worſhip becomes carnal, ſinful, and the mind of the Worſhipper inſtead of drawing near to p. 158God, is diſtracted and drawn away from him.

In the ſecond place I am to tell you what it is to attend upon the Lord without diſtraction.

1. To attend without diſtraction, is to ſet God juſt before us, and our ſelves juſt before God. When our Eye is fixt upon his Eye, and we behold him looking moſt ſtedfaſtly upon us. He ſearches the Hearts, and weighs the Spirits of the Children of Men. Nothing can eſcape his finding out, for he knoweth the Secrets of the Heart, Pſal. 44. 21. Doth not he ſee my ways? ſays Job; not only the ways of the Feet, but the ways and Workings of his very Soul, were open to God's View. We are all here preſent before God, ſays Cornelius, Acts 10. 33. I have ſet the Lord always before me, ſays David, Pſal. 16. 8. This is undiſtracted Attendance, when the Lord is ſtill kept in our view; and we keep and behave our ſelves as juſt under the inſpection of the all-obſerving Eye of his Holineſs.

2. To attend without diſtraction, is to have right apprehenſions of God, whom we attend upon. God is a Spirit, and as ſuch he muſt be apprehended when we worſhip him; that we may worſhip him in ſpirit and in truth, and that our Conceptions of him may be ſpiritual, and ſutable unto his Nature. As he is without Paſſions, which Men are ſubject to, ſo without thoſe bodily parts which Men have. Indeed metaphorically, Eyes, and Hands, and Feet, and Heart are in Scripture aſcribed unto God; p. 159but by theſe is ſignified, his Knowledge, his Working, his Acceſſes and Departing, his Will and Pleaſure. We muſt take heed of entertaining groſs Idea's and Images in our Minds concerning God, Act. 17. 29. We ought not to think, ſays the Apoſtle, that the Godhead is like unto Gold, or Silver, or Stone graven by art or Man's device. Such kind of Repreſentations are very improper of him, who not only fills the Earth, but the Heaven of Heavens cannot contain him. Our worſhip is diſtraction, and the heart is drawn away from God unto a meer Vanity and Idol, if God is conceived in the likeneſs of any Creature. How ſeverely are the Gentiles cenſured, and how dreadfully were they puniſhed, and left to their vile Luſts and Affections, to diſhonour their own Bodies; becauſe they glorified not God as God, but changed his Glory into the Image of corruptible Creatures! Rom. 1. 21, 22, 23. Becauſe that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their fooliſh heart was darkned; profeſſing themſelves to be wiſe they became Fools, and changed the Glory of the incorruptible God, into an Image made like to corruptible Man, and to Birds and fourfooted Beaſts, and creeping things.

In our Attendance upon God, we muſt think of him, as an incomprehenſible Spirit, of infinite Wiſdom, Power, Truth, Holineſs, Mercy and Goodneſs; ready in Chriſt to receive returning Sinners, but full of diſpleaſure againſt thoſe that go on ſtill in their Treſpaſſes. God muſt be believed to be One, yet in the Unity there is a p. 160Trinity. This one God is Father, Son, and Holy Ghoſt. Nazianzen an ancient Greek Father, thus expreſſes his apprehenſions of God, when he came to worſhip him. I am not able, ſays he, to apprehend One, but I am preſently ſtruck with the brightneſs of Three▪ I am not able to diſtinguiſh Three, but I am preſently brought back to One again. Regulate your Apprehenſions of God by that Revelation he has made of himſelf in his own Word; and pry no farther than what is written, that ſo you may undiſtractedly worſhip God himſelf, and not the fruit of your imagination inſtead of him.

3. To attend without diſtraction, implies the greateſt intention of mind. As all the Lines from the circumference of a Circle, meet together in one point of the Center, ſo the Thoughts of the Mind ſhould center upon God, and the Duty that is done to him. God ſhould be ſo minded, as that all other things ſhould be out of mind. Though the Soul is united to the Body, yet it ſhould be in a ſenſe ſeparated, as riſen with Chriſt, and with him aſcended, and ſitting in heavenly places, Eph. 2. 6. And hath raiſed us up together, and made us ſit together in heavenly places in Chriſt Jeſus. How intent upon God, and his Praiſes are the Spirits of Juſt Men made perfect! And the Spirits of Saints Militant ſhould imitate thoſe that are Triumphant. It is ſtoried of that famous Mathematician Archimedes, that when Syracuſe was taken by Marcellus, he was ſo intent in making Figures upon the ground, that he minded not the taking of the City, and was ſlain by a Soldier p. 161that knew not who he was; for Marcellus had given a Commandment to ſave him. If ſuch a danger could not diſturb the intention of Archimedes, for the ſaving of a City, the ſaving of a Soul, does juſtly challenge a greater intention in every Duty we perform to God.

4. To attend without diſtraction, implies the higheſt concernedneſs of Soul. Faith ſhould be ſtrong, and conſtrain the Mind to be ſerious; things inviſible ſhould be repreſented ſo evident and ſubſtantial, as if they were moſt viſible and apparent. God ſhould be addreſſed, as if he appeared to us as he did to Abraham; as if he talked with us, as he did to the Children of Iſrael from Mount Sinai; With humbleneſs of Mind, and ſelf-abaſement, conſidering our diſtance, guilt and vileneſs: we ſhould cry out, Let not the Lord be angry if we intreat the forgiveneſs of Sin, and that our Souls may live before him! Now we ſhould ſtir up our ſelves and take hold of God, Iſa. 64. 7. Now his Strength, and his Son, and his Covenant may be laid hold on; within a little while, it may be too late, and impoſſible to do it. We ſhould be concerned in all Duties, and perform them with ſuch a ſolicitous care, as if we ſaw the Dart of the laſt Enemy ready to pierce us, and the Grave open for us; as if we ſaw the Judge upon the great white Throne, and all both ſmall and great ſtanding before God, and the Books opened, that they might be judged according to their Works, Rev. 20. 11, 12. There ſhould be a concernedneſs of Spirit, as if we ſaw the p. 162World in a flame, Hell naked before us, and we beheld the flaſhings of eternal fire, as if we ſaw Heaven opened, and all that Glory that is there. Weight, and Worth, and Neceſſity command Concernedneſs; now when we attend on God, we draw nigh to him about thoſe things that are of moſt abſolute neceſſity, and of the greateſt worth and weight imaginable.

5. To attend without diſtraction implies, the fulleſt bent and inclination of heart; there muſt be intenſivum velle, a ſtrong propenſion of the Will towards God, and this is expreſſed by longing, by panting, Pſal. 42. 1. As the Hart panteth after the Water-brooks, ſo panteth my ſoul after thee, O God. 'Tis the Lord himſelf that thus determines the Will towards himſelf; and this he doth without compulſion; for he alters the Nature and Inclination of it, ſo that the Will being made free by Divine Grace, uſes its liberty aright, and chuſes God as its end, and the way of his Teſtimonies. Such an end, ſuch a way is moſt worthy to be choſen. The Heart now deſigns and deſires the injoying Fellowſhip with God, as infinitely more valuable than all other Enjoyments. And this full bent of the Heart, mightily fixes it; ſo that the ſtream of the Affections is kept the better in one undivided Channel: When the Pſalmiſt ſaid, there was none on Earth he deſired beſides God, it plainly ſhewed, that his deſire after God ſwallowed up his deſire after worldly things; and when he ſays, Whom have I in Heaven but God! He ſignifies that he ſhould not count Heaven it ſelf to be Heaven indeed, without the Enjoyment of God there.

p. 1636. To attend without diſtraction, implies a ſincere care to pleaſe the Lord in that attendance, his Approbation being principally minded. Man's good thoughts and word, are more eaſily gained, but the Jew inwardly, his praiſe is not of Man but of God, Rom. 2. 29. And indeed all other Commendations are inſignificant, unleſs the Lord commandeth, 2 Cor. 10. 18. The undiſtracted Attendant, ſtudies to approve himſelf to God. With what confidence does David ſpeak before his all diſcerning Judge, that he had walked in his integrity, Pſal. 26. 1. and Pſal. 17. 3. Thou haſt proved my heart, thou haſt viſited me in the night: Thou haſt tried me, and ſhalt find nothing. He was not conſcious to himſelf of regarded ſin, or of allowed guile and negligence in the Lord's Service: Care to pleaſe that God whom we ſerve, is a neceſſary ingredient in every Service that is acceptable. This care commands the heart into the preſence of God, and keeps it there; and he loves to ſee Hearts before him, ſet on him, and ſeeking after him.

7. To attend without diſtraction, implies reſiſting all attempts to draw away the heart from God. Satan and Mammon will be knocking at the Door of the Heart, while 'tis attending upon the Lord, and the fleſh which luſts againſt the ſpirit, will be apt to ſhew its treachery, and to open the Door: Undiſtracted Attendants do uſe great Vigilancy▪ for they are full of Jealouſie over themſelves. They bid Satan to get him behind them, for they are worſhipping the Lord their God, and 'tis wickedneſs and boldneſs p. 164in him to diſturb them in the Lord's Service; and when the Affairs of the World would crowd in upon them, they reply, They have ſome greater and more important affairs to mind, and therefore thoſe worldly matters muſt be regarded only at a convenient ſeaſon. At all times it ſhould be our care to keep unſpotted from the World; to keep our ſelves that the wicked one touch us not, 1 Joh. 5. 18. but this care ſhould be greateſt when our approaches to God are neareſt. For if the World and the God of it ſhould all beſpatter and defile us, even while we are engaged in holy Ordinances, how uncomely would this be! How inexcuſable ſhould we be! How much diſpleaſed would the Lord be!

8. To attend without diſtraction, implies refuſing to be diverted from attending upon God without great neceſſity. Indeed ſince the Lord will have mercy and not ſacrifice; he will excuſe our attendance, when unavoidable neceſſity, and the Mercy he requires us to ſhew, does divert us from it; but Hearts that are truly gracious, are troubled when they are thus diverted. When our Lord admoniſhes his Diſciples to pray, that their flight might not be in the Winter, nor on the Sabbath-Day, Mat. 24. 20. he plainly intimates, that to be diſturbed on the Sabbath, and to be hindred from engaging in Ordinances, ought to be lookt upon as a very great Affliction. Carnal Minds are glad of occaſions that ſeem to juſtifie their omiſſion of Holy Duties; but ſanctified and renewed hearts are otherwiſe minded; they are ſenſible that Worſhip and Duty is owing to p. 165the Lord, and that he is not benefited, but they, by giving it. The Farm, the Merchandiſe, and things of that nature cannot hinder their coming to the Marriage Supper. They are deaf to the perſwaſions of carnal Relations and Friends, who would draw them off from Exerciſes of Religion. They know that time was given them, not that chiefly they ſhould mind things temporal, but thoſe things that are inviſible and eternal. To be far from God is the way to periſh, 'tis good, 'tis pleaſant, 'tis ſafe to be near him, Pſal. 73. 27. To be diverted from attending on the Lord, is to be diverted from the moſt bleſſed thing on earth, Pſal. 65. 4. Bleſſed is the Man whom thou chuſeſt, and cauſeſt to approach unto thee that he may dwell in thy Courts, we ſhall be ſatisfied with the goodneſs of thy Houſe, even of thy holy Temple.

9. To attend without diſtraction, implies abiding with God, and perſeverance in his Service. The undiſtracted attendant, is ſtedfaſt in the Lord's Covenant; his Bonds and Cords, are Bonds and Cords of love; and why ſhould any ſay, Let us break theſe Bonds aſunder, and caſt away theſe Cords from us? They were good words, and they that ſpake them were as good as their word, Jer. 50. 5. They ſhall ask the way to Zion, with their faces thitherward, ſaying, Come and let us joyn our ſelves to the Lord in a perpetual Covenant that ſhall not be forgotten. This perpetual Covenant ſhould be kept in everlaſting remembrance; and there is good reaſon for it, Pſal. 25. 10. All the paths of the Lord are mercy and truth unto ſuch as keep his p. 166Covenant and his Teſtimonies. He that attends without diſtraction, ceaſes not to be an Attendant, but perſeveres in his Lord's Service; he takes care to have his Loyns girt about for ſpiritual Labour, his Light burning, for he is waiting and expecting his Lord's coming. An ancient Father wiſhed when Chriſt came that he might find him, aut precantem aut praedicantem, either Praying or Preaching. Every Chriſtian ſhould have a wiſh of this nature, that he may be found either praying, hearing, or practiſing what he hears. Bleſſed are thoſe Servants whom the Lord when he comes ſhall find ſo doing, Luke 12. 43.

In the third place I am to aſſign the reaſons why with ſuch care, we ſhould take heed of diſtraction in the Lord's Service: And theſe Reaſons ſhall be of two ſorts.

The firſt ſort ſhall be drawn from the evil of diſtraction.

The ſecond ſort ſhall be drawn from the benefit of attending without diſtraction.

The firſt ſort of reaſons ſhall be drawn from the evil of diſtraction, and the evil of this I ſhall make manifeſt and apparent.

1. In diſtraction there is great irreverence and contempt of God. Wherefore doth the wicked contemn God? ſays the Pſalmiſt, Pſal. 10. 13. There is no reaſon he ſhould do it; nay, there is all the reaſon in the World to the contrary, that he ſhould adore and ſerve him. The wicked contemn God by running away from p. 167him, and a total neglect of his Service; but his Attendants contemn him when they make their addreſſes to him, if inſtead of offering ſpiritual Sacrifices, they offer Affronts to God, and there is a ſpecial offenſiveneſs in ſo doing; therefore he proteſts that ſuch Service were a trouble to him, that he was weary to bear them, that his Soul hated them, Iſa. 1. 14. If a Man ſhould addreſs an earthly Potentate, and inſtead of ſpeaking to the King, ſhould ever and anon talk to ſome inferiour Perſon that ſtood by, inſtead of hearing the King, ſhould turn his Eye and his Ear away from him, and not mind a word he ſhould ſay; Royal Majeſty would look upon this as an Affront inſufferable. But thus in diſtracted Duties, the King of Glory is treated, the Mind is upon the Creature, and this and that and t'other worldly affair, when the Tongue is ſpeaking to the Creatour; and what he ſpeaks, the Ear many times hears not, and the Heart is farther off from heeding: Thus what would not be done to a Governour, is done to the higheſt, and beſt, and greateſt King, whoſe dreadful Name all the Earth ſhould ſtand in awe of.

2. In diſtraction there is a taking of God's Name in vain, the third Commandment is broken, the Tranſgreſſors whereof, the Lord ſays, he will not hold guiltleſs, Exod. 20. 7. This may be called the firſt Commandment with threatning, as the fifth is ſaid to be the firſt Commandment with promiſe: For though in the ſecond Commandment mention is made of the Mercy of God, and of his Jealouſie, yet p. 170duplicate page p. 171duplicate page p. 166duplicate page p. 167duplicate page p. 168the one is provoked by them that hate God; the other is promiſed to them that love him, and keep his Commandments; ſo that Commandments in the general are mentioned, not this particular Commandment ſpecified. To what purpoſe is a Duty performed, where diſtraction is allowed? The Name of God is not hallowed but profaned, when it ſounds from the Lips, but the heart thinks not of, nor ſanctifies him whoſe Name it is. When diſtraction prevails, all Ordinances are engaged in vain; nay, there is not only a miſſing of that benefit that is promiſed unto ſerious Engagers, but guilt is contracted; and by ſuch diſtracted Duties, the diſtance becomes greater between God and the performers. Bernard complains, Aliud canto, aliud cogito: I ſing and pray one thing, and think another. And afterwards, Vae mihi quoni. am ibi pecco ubi peccata emendare debeo. I commit faults, wo is me! even in thoſe Duties, by which my faults ſhould be amended. It was well he ſaid, Wo is me! Becauſe of theſe diſtractions; elſe God would have ſaid, Wo to thee, becauſe of them. And indeed where they are not minded nor bewailed, the caſe is woful. God takes it amiſs, and is very much diſpleaſed, that ſuch Hypocrites take his Name into their Mouths.

3. In diſtraction there is a ſlighting of Jeſus the Advocate and Mediatour. Our Lord's Heart and Soul was in the Work of our Redemption; he was forward to undertake it, Heb. 10. 7. Lo I come to do thy Will, O God, and as willing to finiſh it; therefore in his greateſt Agonies, p. 169he ſaid, Not my Will, but thine be done. His Holy Will, notwithſtanding the reluctancy of innocent Nature, perfectly ſubmits to his Father's Pleaſure, Joh. 18. 11. The Cup which my Father giveth me to drink, ſhall I not drink it? How undiſtracted and fervent was our Lord in praying for his Church, whom his Father had given him out of the World! And now he is in Heaven, his Heart, and Thoughts, and Care, are upon, and for his Members Militant below: His interceſſion for them is inceſſant: his Life now in Heaven, is a Life of continual interceding; and the end of his interceſſion is, that the Bleſſings he has purchaſed by his Sufferings may be beſtowed upon Believers, whom he ſuffered for. Now what a Slight is put upon this great High Prieſt, who is paſſed into the Heavens, where he is ſo ſerious to intercede, if we are not ſerious in petitioning! If we hardly think what we are doing, when we are asking for thoſe Bleſſings which it coſt him not only ſtrong Cries and Tears, but his Blood and Life to purchaſe! They were not ſmall things that the Blood of God was a price to purchaſe. They are not ſmall things that a glorified Redeemer is continually praying to the Father to beſtow. If theſe things are ſcarce thought of, when we ask for them, they are moſt ſinfully undervalued: Chriſt himſelf, his fulneſs, his ſatisfaction and interceſſion are deſpiſed altogether.

4. In diſtraction there is a grieving and vexing the Holy Spirit of God, by not valuing his proffered aſſiſtance. When Chriſt aſcended into Heaven and was glorified there, he ſent p. 170the Spirit to abide with his Church for ever. And one great work of the Spirit is to aid and aſſiſt us in our Supplications. He urges us to attend upon God, and is moſt ready to help us in that attendance. He is ready to fix our Minds, to incline our Hearts aright, to enlarge our Deſire, to make interceſſion for us, with groanings which cannot be uttered, Rom. 8. 26. He offers us his mighty Grace, which will enable us to pray prevailingly, to hear profitably, and fruitfully to improve the Ordinances of God. But diſtracted Attendants, are a grief and vexation to this good Spirit, they had rather be without his help and grace than have it. They chuſe rather to loſe all their Duties by a wretched heartleſſneſs and formality, than be aſſiſted to take pains in theſe Duties, that they may fare the better for them for ever.

5. In diſtraction there is an undervaluing of all promiſed Mercies and Bleſſings, which God is ready to beſtow on them that ſeriouſly attend upon him. The Promiſes of the Goſpel are made by him whoſe faithfulneſs never fails; and the ſurety of the New Teſtament ſtands engaged that they ſhall be accompliſhed, if they are by a true and lively Faith applied. Theſe Promiſes are of things which we cannot be without, but we muſt needs be beyond conception miſerable! Peace with God through Chriſt, and that Peace within, which paſſes all Underſtanding, Grace ſufficient to ſuccour, ſupport, ſtrengthen and eſtabliſh; the good things of this Life, with a Bleſſing from Heaven upon them, and endleſs Bleſſedneſs in the World to come: p. 171Theſe are the things that are promiſed; and who beſides God can make Promiſes ſo exceeding precious and ſo great? Now in our attendance upon him, he would have us expect what he has promiſed, for he keeps truth for ever, and what he has promiſed he is able to perform, Rom. 4. 21. Diſtracted Attendants upon the Lord, look upon theſe Promiſes with a ſtrange Eye; they believe not the truth of them, or are not perſwaded of the worth of them, and are very careleſs in pleading of them, and having no ſerious thoughts and deſires after the promiſed Bleſſings, the threatned Curſes fall upon them.

6. In diſtraction there is great careleſneſs of our ſelves, and of our main concerns, thoſe of our immortal Souls. In attendance upon God, our Souls are principally concerned. Now theſe Souls themſelves are of more worth than the World, and ſo are the Bleſſings we requeſt for them, and to be heartleſs and trifling here; what Apology can be made for it? What is come to the Soul of Man, that it ſhould be ſo mindleſs of it ſelf! That it ſhould have ſo few Thoughts about it ſelf! Diſtracted Duties, argue an indifferency what becomes of the precious Soul to eternity; and an indifferency muſt needs cauſe a miſcarriage and ruine, ſince ſtriving to enter in at the ſtrait gate is neceſſary, Luk. 13. 24. and Heaven will be miſs'd of, there be not an holy violence to take it. In diſtracted Services Men put a cheat upon themſelves, they only ſeem to run, and ſo they will really miſs the prize; and in this Diſtraction p. 172there is great Hypocriſie, which is moſt hateful to God, and which our Lord has denounced ſo many Woes againſt, Mat. 2. Hypocrites Duties, are a moſt provoking Mockery; and tho Hell will have all the Wicked at laſt turned into it, yet in a ſpecial manner 'tis called the portion of Hypocrites, as well as Unbelievers, Mat. 24. 51. compared with Luk. 12. 46.

7. Diſtraction expoſes us to Satan: Diſtracted Attendants are Servants of the Lord only in ſhew, but Satan is really ſerved and gratified by their Duties. They expoſe themſelves to this Enemy both as an Accuſer, and a Tempter. When their Hearts are abſent from the Lord's Work, in which they engage, Satan s Mouth is open againſt them. He boldly charged Job with being a Mercinary Servant, and yet there was no ground for it, Job. 1. 9 Doth Job fear God for nought? But put forth thy hand now and touch what he hath, and he will curſe thee to thy face, v. 11. And if he charged ſo good and upright a Man without ground, ſurely he will be forward to accuſe when there is abundant ground for the Accuſation. See, will Satan ſay, how ſuch and ſuch do ſerve the Lord with Duties that are things of nought, and good for nothing. See how they mock the God of Heaven to his very Face. And upon ſuch diſtracted Service, as he is forward to be an Accuſer, ſo he has great advantage as a Tempter. Such Duties bring in no ſtrength from above to withſtand him. Nay, the Lord is provoked to withdraw further; and thoſe whom God leaves to themſelves, how eaſily does Satan lead them Captive at his pleaſure! p. 173All Strays are ſeized by the God of this World, how cloſe ſhould we cleave to the God of Heaven!

8. Diſtraction is a great obſtruction to the efficacy and ſucceſs of Ordinances. If we pray as if we prayed not, ſhall we ſpeed? If we hear as if we heard not, ſhall we profit? Will doing the Work of the Lord deceitfully, be encouraged by the vouchſafing of Grace, or rewarded with Glory? Carefulneſs is one effect and fruit of godly Sorrow, 2 Cor. 7. 11. For behold this ſelf-ſame that ye ſorrowed after a godly ſort what carefulneſs it wrought in you: And as I ſaid before, this Carefulneſs is an ingredient in every acceptable Duty. The diſtracted Attendant has little care that God may be pleaſed; he cares not that Ordinances in the trueſt, in a ſpiritual ſenſe, be beneficial to him: God's Anger therefore remains and abides upon him; nay, he grows more angry becauſe of his negligence: Ordinances leave him as they found him, not at all more ſafe or better; nay, the Word not being a Saviour of Life to Life, proves a Saviour of Death to Death, 2 Cor. 2. 16. 'Tis ſad to have the means of Salvation ineffectual to Salvation, but 'tis worſe by theſe very means of Salvation being diſtractedly uſed, to have Deſtruction promoted.

Thus have I made apparent thoſe Evils that are in Diſtraction.

The ſecond ſort of Reaſons ſhall be drawn from the benefit of attending upon the Lord without p. 174diſtraction. The benefit of ſuch kind of Attendance I ſhall make manifeſt.

1. Attenders without diſtraction, their Hearts are right with God, he is in Chriſt well pleaſed with them and with their ſerious Services. That which the Lord chiefly minds and calls for, it is their care to give to him; and that is their very heart. The Lord rejoyceth in the habitable parts of the Earth, and his delights are with the Sons of Men, Prov. 8. 31. The Sons of Men that ſeek him, and whoſe Hearts are perfect with him. As the wicked Man himſelf is hateful, ſo the Sacrifice of the wicked is an abomination to the Lord, becauſe he never offers his Heart; God is not in his Thoughts even when he is offering Sacrifice to him, but the Prayer of the upright is his delight, Prov. 15. 8. The Heart-ſearcher ſees how his heart and his words agree together. The Lord is very much pleaſed to behold the Thoughts called off from other things, becauſe He's preferr'd before them all, to behold the Mind fixed upon himſelf, and the Soul with great vigour deſiring his Grace, his Strength, and his Salvation, as that which is moſt worthy to be longed for. That's the Language of Heaven to ſuch an one, Cant. 2. 14. Let me ſee thy Countenance, let me hear thy voice; for ſweet is thy voice, and thy countenance is comely.

2. Attenders without diſtraction draw very near to God. And if 'tis ſo good to draw near to him, it follows then, the nearer the better. There are ſome whom the Lord beholds afar off, thoſe whoſe proud and hard hearts were p. 175never truly humbled for ſin, their iniquity is a Wall of Partition between God and them: When the Spouſe of Chriſt her ſelf was given to ſleep, though her heart waked, and was loth and lazy in too great a degree in the ſeeking of her Lord, ſhe complains thus. My beloved had withdrawn himſelf, and was gone, I ſought him but could not find him, I called him but he gave me no anſwer, Cant. 5. 6. But undiſtracted attendance ſhews great diligence, vehemency of deſire, and truth in the inward parts, and God is nigh to them that call upon him in truth; he is nigh to them not in ſome things only, but in all that they call upon him for, Deut. 4. 7. God is nigh, as one reconciled, as one nearly related, as a moſt compaſſionate and ready helper, as a ſure Shield and Buckler, as a full and all-ſufficient Fountain, from whom whatever is needed may be derived.

3. Attenders without diſtraction know ſtill more of God; they come to be more intimately acquainted with him, and that acquaintance is of all other, the moſt high and beneficial▪ Job. 22. 21. Acquaint now thy ſelf with him, and be at peace, thereby good ſhall come to thee. To underſtand the Secrets of Nature, to underſtand humane affairs, and how they may be moſt prudently ordered: To underſtand the Ordinances of Heaven, the Motions and Influences of the Sun and Moon, and Stars, are pieces of knowledge very deſirable; but to know the Lord himſelf, is a Wiſdom far beyond all other. Now the undiſtracted Attendant follows on to know the Lord, and gives up himſelf more intirely to his Service, and God will manifeſt p. 176himſelf to ſuch an one in a more peculiar way. Pſal. 25. 14. The Secret of the Lord is with them that fear him, and he will ſhew them his Covenant. And their knowledge ſhall not be only notional, but to their great ſatisfaction it ſhall be experimental. When others only hear of God by the hearing of the Ear, they ſhall taſte and ſee that he is gracious. Pſal. 34. 8, 9, 10. Oh taſte and ſee that the Lord is good, bleſſed is the Man that truſteth in him▪ Oh fear the Lord ye his Saints, for there is no want to them that fear him. The young Lyons lack and ſuffer hunger, but they that ſeek the Lord ſhall not want any good thing.

4. Attenders without diſtraction, have moſt of the Grace of God, and greateſt ſtrength from him. The Lord foreign, gives Grace that is greater than the greateſt earthly things, or he gives more Grace, Jam. 4. 6. ſtill more and more he is ready to communicate; and moſt of all to them that are moſt humble, and that draw neareſt to him; ſuch as are bent upon it to ſeek the Lord, and his Strength, and his Face evermore, ſhall not ſeek him, his Face or Strength in vain. Holy David who was a ſincere ſeeker, declares the good ſucceſs he had, Pſal▪ 138. 3. In the day when I cryed, thou anſwereaſt me, and ſtrengthnedſt me with ſtrength in my Soul, and as the ſtrength of God did reſt on him, ſo the Face of God did ſhine upon him to his great Conſolation, Pſal. 25. 5. …. His Glory is great in thy Salvation, for thou haſt made him moſt bleſſed for ever, thou haſt made him exceeding glad with thy Countenance. The undiſtracted p. 177Attendant thrives amain, he grows rich in Faith, rich in Aſſurance, rich in Experience. He increaſeth with the increaſes of God, he grows up into him in all things who is his Head, and approaches ſtill nearer to the meaſure of the Stature of the fulneſs of Chriſt. And where there is the moſt of Grace, uſually there is the moſt of Peace and Joy, perfecting Holineſs in the fear of God, and the Comforts of the Holy Ghoſt commonly keep pace, and go hand in hand together.

5. Attenders without diſtraction, are moſt victorious over their ſpiritual Enemies; being ſtrong in the Lord, and in the power of his Might, the power of the Enemies of their Salvation can prevail but little. The nearer any approach unto God, the farther they come out from the World, and they are the more fortified againſt it, both on the right hand and on the left; the leſs do they mind the world's honour or diſhonour, evil report or good report from it, 2 Cor. 6. 7, 8. They are not afraid of the World's terrour, and whatever the World offers to them, they ſee enough in God to make the higheſt earthly Enjoyments deſpiſed in compariſon. Thus the innumerable Multitude of Stars, though never ſo glittering before, do all diſappear at the Sun riſing. Undiſtracted Attenders fix their Eye on God, and the more the inviſible God is ſeen, the more all viſible things will vaniſh into nothing. The Pſalmiſt had caſt his Eye upon the proſperity of the wicked, and began to admire it; he comes into the Sanctuary of p. 178God, and looking upon God, he now wonders at his own Folly in admiring ſo poor a thing as a worldly happineſs, and the Temptation that was ſo ſtrong, is overcome. Safety from the moſt dangerous Enemies is of the Lord; they whoſe thoughts are upon his Name, find it a ſtrong Tower. Satan and Mammon are leſs able to beguile them, and the luſtings of the Fleſh, become weaker and weaker againſt the Spirit, and as they find ſin more and more deſtroyed, ſo they may behold the laſt Enemy Death without a Sting, and the Grave as having loſt its Victory.

6. Attenders without diſtraction, have moſt approbation from their own Conſciences. Conſcience is a Monitor unto Duty, and a diligent obſerver how 'tis performed. It will condemn Lazineſs, it will commend labour of Love; it will upbraid the Evil and Slothful with their vain Oblations, but to the undiſtracted Attendant, it will ſay, Well done good and faithful Servant! And how much Joy and Peace is there in the Teſtimony of a good Conſcience! 2 Cor. 1. 12. and we find a condemning and an approving Conſcience compared together; the condemning Conſcience, is the forerunner of God's Condemning, and the approbation of the Conſcience is the forerunner of God's Abſolution. 1 John 3. 20, 21. If our heart condemn us, God is greater than our heart, and knoweth all things: Beloved, if our heart condemn us not, then have we confidence towards God. Duties come off with great comfort when we have been intent and affected, when God has been p. 179attentive to us, when we behold his Face ſhining, and find his Hand open; and Conſcience bears us witneſs, that we have been ſeriouſly, and the Lord has been graciouſly minding what we have been doing.

7. Attenders without diſtraction, are moſt beneficial to others. They have the moſt publick Spirits, and all do fare the better, for that intereſt they have in Heaven, which they daily improve for all. How much is the Church of God beholding to them, who will not hold their Peace day or night, who will give the Lord no reſt until he make Jeruſalem a praiſe on the Earth! Iſa. 62. 6, 7. When the wickedneſs of Iſrael had made a great breach for the Wrath of God to break in upon them to conſume them; Moſes attends upon God, and intercedes with ſuch intention and concernedneſs, and fervency, that the Wrath of God is appeaſed, and the ruine prevented, though it was at the door, Pſal. 106. 23. Therefore he ſaid that he would deſtroy them, had not Moſes his choſen ſtood before him in the breach to turn away his Wrath, leſt he ſhould deſtroy them. Whole Nations reap the benefit of ſuch undiſtracted and prevailing Interceſſions. The Apoſtle tells us, that Elias was a Man of like Paſſions with others, yet he was ſo intent and ſervent in Prayer, that he opened Heaven, and fetch'd Rain from thence, and the Earth brought forth her fruit, and an end was put to a terrible Famine, which had laſted for ſeveral Years together, Jam. 5. …8. The effectual fervent Prayer of a righteous Man avails much, he prevails p. 180for others as well as for himſelf. Lot was a righteous Man, and vexed his righteous Soul, becauſe of the Sodomites unlawful Deeds, 2 Pet. 2. 8. yet his Deliverance from Sodom's Flames is aſcribed unto Abraham's interceſſion, Gen. 19. 29. And it came to paſs when God deſtroyed the Cities of the Plain, that God remembred Abraham, and ſent Lot out of the midſt of the overthrow, when he overthrew the Cities wherein Lot dwelt. Saints ſhould pray harder one for another, and pray for them that are without, with more earneſtneſs, that greater Multitudes may be called out of the World, and brought into the Church, and ſecured from the Perdition of ungodly Men. Undiſtracted Attendants upon God, are Pillars to bear up, what elſe would fall into ruine. The Church, the Nation in which they live, the whole World is beholding to them, as well as particular Perſons for whom they are concerned, and whom they bear upon their hearts before the Lord.

I have done with the Reaſons of the Doctrine.

In the fourth place I am to anſwer ſome Caſes of Conſcience, about theſe Diſtractions in attending upon God, that ſo Difficulties which are apt to perplex the Mind in this matter may be removed.

And CASE I. is this,

Whether the Thoughts cannot be off from God in the leaſt when we attend upon him, but there muſt be a culpable and ſinful Diſtraction?

p. 181To this I anſwer.

1. In all our holy Duties, there ſhould be a conſtant overawing ſenſe of God upon our Spirits, from the beginning to the end of them: Slaviſh fear alienates the heart from God, but Filial Reverence keeps the heart cloſe to him. That part of the Duty is loſt in which the ſenſe of God is baniſhed.

2. Something elſe beſides God, may be thought of in Duties, and yet this is not Diſtraction. To think of our ſins when we confeſs them, is our Duty, and to recollect the circumſtances by which they have been heigtned and rendred more exceeding ſinful, Iſa. 59. 12. For our Tranſgreſſions are multiplied before thee, and our ſins teſtifie againſt us; for our tranſgreſſions are with us, and as for iniquities we know them. Our Wants alſo we ought to think of, and the neceſſity of having them ſupplied; and the all-ſufficient Jehavah, is ſufficient to ſupply all needs whatſoever, be the Wants never ſo great and many, and the Perſons that apply to him, never ſo vaſt a Multitude. The Bleſſings we deſire ought alſo to be thought of: Others alſo which we pray for, may be in our Minds when we are before God, with their Diſtreſſes under which we would fain be helpful to them, by our Supplications on their behalf. It was not Diſtraction in the Apoſtle, but matter of thankſgiving to the Lord, that when he was at the Throne of Grace, Timothy was in his thoughts and remembrance, 2 Tim. 1. 3. I thank God whom I ſerve from my fore-fathers with pure Conſcience, that without ceaſing I have p. 182remembrance of thee in my prayers night and day.

3. Our Thoughts muſt not run out ſo much upon the matter of our Duties, but that there muſt be a quick and continual return to God, the Object whom we worſhip. We muſt not ſo much be thinking what we are praying for, but we muſt ever be minding him whom we are praying to. The Pſalmiſt ſays, Pſal. 142 2. I poured out my complaint before him, I ſhewed before him my trouble. He thought of his trouble, but had alſo a ſenſe he was before God, who he knew could be a preſent help to him.

CASE II. Whether it be Diſtraction and withdrawing from God, to think at all of our worldly buſineſs and affairs?

To this I anſwer.

1. In ordering of our earthly Concerns, and in all our ways God is to be acknowledged: His direction makes us act prudently, and his Bleſſing makes our Labour proſperous The Bleſſing of the Lord makes rich, and he adds no ſorrow with it, Prov. 10. 22. His Bleſſing removes the Curſe which ſin had brought, and very much cures the vexatious Vanity of the Creature. The Word of God is to be eyed as the Rule which we ought to walk by, in our Secular Affairs; we ſhould inquire after his Will, and aim at his Glory in every thing which we do: When Secular Actions are under the conduct and management of Religion, there is not only a Bleſſing upon them, but alſo a great Beauty in them.

2. Diligence and Prudence in our wordly affairs, p. 183is a Duty, and this cannot be without thoughts about them. Honeſt Projects, and wiſe Contrivances, are not at all to be diſcommended; what is ſaid of the Husbandman's Skill, is applicable to Diſcretion in any other Calling. Iſa. 28. 26, 29. God doth inſtruct him to diſcretion, and doth teach him. A prudent thoughtfulneſs in theſe matters, cometh from the Lord of Hoſts, which is wonderful in Counſel, and excellent in working. To be without heed and care in the Works of our Calling, is ſinful and ſcandalous, and 'tis to walk diſorderly. Our Lord plainly ſignifies there muſt be care and fidelity in worldly things. Luk. 16. 11. If ye have not been faithful in the unrighteous Mammon, who will commit to your truſt the true Riches? The good Man muſt needs think of his Secular Affairs, elſe he could not guide them with diſcretion, Pſal. 112. 5.

3. In a ſpecial manner we are to take heed, when engaged in worldly buſineſs, of being too long without thinking of God, and lifting up our hearts to him. Worldly Men when in the Sanctuary, and they ſeem to be worſhipping the God of Heaven, their thoughts are upon the World, becauſe their Affections run that way. Thus the Saints ſhould do, when at the Exchange, or in their Shops, or at the Market; their hearts even then ſhould frequently be with God; this would not be hypocriſie but ſincerity in them, and worldly buſineſs would ſucceed the better for it. 'Tis a proper Ejaculation at every turn in our Secular Matters. Pſal. 143. 8. Cauſe me to know the way wherein I p. 184ſhould walk, for I lift up my Soul unto thee. And our ordinary Employments though never ſo advantageous and delightful, ſhould not be ſo taking, but that with the greateſt readineſs and joy we ſhould ceaſe from them when called to give our Attendance upon God.

CASE III. Whether the beſt of Men while in this World, can be totally free from Diſtraction in holy Duties?

Unto this I anſwer.

1. The natural Vanity of the Imagination, is not perfectly cured in any Saint alive, and this in ſome degree will diſcover it ſelf; the moſt ſerious and ſolid mind has ſomething of levity and frothineſs in it, and this froth will be working up, notwithſtanding all endeavours to ſuppreſs it. Evil is preſent with the beſt, when they would do their very beſt. The Apoſtle acknowledges there was a law of ſin in him, Rom. 7. 21. In-dwelling ſin remains even there where Grace reigns, and is but too active in the Saints, when they deſire to be moſt active in the Lord's Service; therefore we read that the moſt ſpiritual Sacrifices are acceptable through Jeſus Chriſt, 1 Pet. 2. 5. Though the Houſe be ſpiritual, and the Prieſthood Holy, and the Sacrifice ſpiritual, yet all this by it ſelf cannot procure acceptation; there are ſome ſinful imperfections, ſome Ebullitions of Vanity, as well as actings of grace; which to cover, there is great need of the Mediation and Righteouſneſs of the Lord Jeſus.

2. Saints are not ſo vigilant, and take not p. 185ſuch pains with their hearts, as they ought and might do, and before they are aware are diſtracted in their Thoughts. The Sluggard's Field was all grown over with Thorns, and Nettles had covered the Face thereof, Prov. 24. 31. The heart of Man by Nature brings forth nothing but Weeds; and though the heart be renewed, yet theſe Weeds will preſently ſpring up in it, if it be not kept with conſtant care.

3. Though Believers are ſtill haunted and peſter'd with ſome vain thoughts, yet 'tis poſſible for them to be freed more and more from them. The more they are renewed in the Spirit of their Mind, they will be able to ſerve the Lord with greater intention of mind, and ſeriouſneſs of Spirit. The more your reaſon gets power over your fancy, and the more Grace gets power over your Reaſon, and the more you call in help from Heaven; the more fixed your hearts will be upon God, and the Work of God. Taking pains with the heart in Duty, is hard labour, but the Lord is ready to ſucceed it.

CASE IV. Whether a true Believer may not ſometimes perform Duties ſo diſtractedly, as to reap no benefit at all by them? I anſwer.

1. The more there is of Diſtraction in Duties, the leſs Spiritual advantage is like to be reaped by them; the more frequently the heart does ſtart away from God, when 'tis engaged in his worſhip, the more of obſtruction there is unto the Communication of Grace; the nearer we draw to God, the nearer he draws to us; if we at any time withdraw, no wonder if he p. 186withdraw likewiſe. And the leſs a Saint is troubled at his own Diſtractions, his heart is certainly in the worſt frame, and God is the more diſpleaſed.

2. Some Duties may be ſo diſtractedly performed as to be totally loſt. 'Tis true, the Union between Chriſt and Believers is inſeparable, and nothing ſhall ſeparate them from the love of God in him; for he makes inceſſant interceſſion for all his Members: 'Tis alſo certain that the Spirit abides in all true Believers, and will never quite leave them who are his Temples and Habitation, and the Spirit ever dwelling in them, they ſhall ever continue in a ſtate of Grace, and ſin ſhall never recover its Dominion over them; and yet ſometimes they may fall into particular acts of ſin; and ſome particular Duties may be performed after ſuch a careleſs and diſtracted manner, as to become ſin. We read Pſal. 80. 4. O Lord God of Hoſts, how long wilt thou be angry with the Prayers of thy People? Prayers of Saints may be unacceptable. Sometimes Unbelief, Deſpondency and Diſcontent, and Impatience, quite ſpoils Prayer: How could the Lord be pleaſed with Jonah's Petition? Jon. 4. 2, 3. And he prayed to the Lord and ſaid, I pray thee, O Lord, was not this my ſaying when I was yet in my Country? Therefore I fled before unto Tarſhiſh, for I knew that thou art a gracious God and merciful, ſlow to anger and of great kindneſs, and repenteſt thee of the evil. Therefore now, O Lord, take I beſeech thee my life from me, for 'tis better for me to die than to live. Sometimes diſtraction p. 187and deadneſs, and a carnal worldly frame of Spirit, may hinder a Duty from doing any good to the performer of it, though he be good in the main. The perfection of ſincerity may be ſo much wanting in ſome Services, as that they may prove altogether unavailable, Rev. 3. 2. Be watchful, and ſtrengthen the things that remain, that are ready to die, for I have not found thy Works perfect before God.

3. I add further that Duties may be ſo performed by Believers themſelves, that the bad manner of doing them, ſhall coſt them very dear. A true Saint may do his Duty in a way ſo diſpleaſing to God, that his Duty ſhall be his Death. Thus the Corinthians came together to the Lord's Table, not for the better, but for the worſe, there was not that care to keep their hearts fixt upon God, and fit for Communion with him, and the Holy Supper was profaned, by a prevailing of ſenſuality, and Divine Diſpleaſure broke out againſt them, 1 Cor. 11. 30. For this cauſe many are weak and ſickly among you, and many ſleep; and they were thus chaſtned of the Lord, and ſome with ſtripes that proved deadly, that they might not be condemned with the World, v. 32. With what Intention, Vigilancy, and godly fear ſhould the Lord's People engage in his Work and Worſhip! He will be ſanctified by them that draw near to him, or he will be ſanctified upon them; he will manifeſt to their coſt, what an Holy and Jealous God he is: Therefore ſays the Apoſtle, Do we provoke the Lord to Jealouſie, are we ſtronger than he? 1 Cor. 10. 22.

p. 188CASE V. What Diſtractions are they which are mercifully overlookt, and that hinder not the ſucceſs of our Duties, nor the benefit of them?

I anſwer.

1. The Lord in much Compaſſion overlooks thoſe Diſtractions in his Service, that are grievous to us, and which we heartily lament. He paſſes by the greateſt ſins, for the great Propitiations ſake, if there be Contrition in him that has been guilty of them. Pſal. 51. 17. The Sacrifices of God are a broken Spirit; a broken and a contrite heart, O God, thou wilt not deſpiſe. And if the heart be broken, becauſe religious Duties are ſo broken and interrupted by vain imaginations, he will not withdraw his Preſence, becauſe of theſe weakneſſes that are bewailed, but according to his Promiſe, He will be nigh to them that are of a broken heart, and will ſave ſuch as are of a contrite Spirit, Pſal. 34. 18.

2. Diſtractions ſhall be paſs'd by that are prayed againſt, before they come, and are reſiſted when they are come. He that would worſhip God with great intention of Soul, 'tis a ſign his heart is good and honeſt, and that very Will is wrought in him by the Lord's own Grace, and is pleaſing in the Lord's Eyes; and 'tis further pleaſing to him, when he beholds a Soul checking theſe Diſtractions as often as they do occur, and manifeſting a conſtant diſlike of them. The Pſalmiſt tells us, That he hated vain thoughts, but he loved both the p. 189Word and the Work of God, Pſal. 119. 113. His hatred of vain thoughts, was well taken, the intruding of them though they were hated, was overlookt in Mercy. And this hatred of them, and perpetual conflicting with them is a good way to be rid of them. And certainly thoſe Diſtractions ſhall not be imputed to us, which by checking of them and crying to Heaven for help, we do in ſome meaſure prevail againſt.

3. Diſtractions ſhall be overlookt, the cauſes of which we endeavour to remove; when we are upon our guard againſt the Cares of this Life, deceitful Riches, and thoſe Luſts and Pleaſures, that would command our thoughts and entice away our hearts from God, and cauſe them to be abſent, when our Bodies are before him. 'Tis meer ſelf-deceit to pretend we are deſirous to be freed from the effect, if we like the cauſe; to ſay we diſlike Diſtraction, if we are pleaſed well enough with thoſe things whereby Diſtraction is cauſed. The Pſalmiſt, who ſighed and ſaid, Oh let me not wander from thy Commandments! Pſal. 119. 10. certainly he was watchful againſt, and groaned to be delivered from every thing that might make him wander: Therefore he wiſhes that his heart might not be inclined to covetouſneſs, and that his eyes might be turned away from beholding vanity, ver. 36, 37. He knew very well, that coveting this World's Wealth, would eat out his Deſires after God; and that eying and affecting vanity, would deaden and diſtract his heart in the Lord's Service.

p. 1904. Diſtractions though very horrid, ſhall not hinder the ſucceſs of Duties, which the heart trembles at, and utterly deteſts and abhors. Satan ſometimes apparently ſhews himſelf Devil indeed; he roars like a Lyon, he ſpeaks like the old Dragon. Hideous blaſphemous Injections and thoughts, are with helliſh violence born into the mind of a Believer while attending upon God; and the heart ſeems to be overſpread with the blackneſs of darkneſs, and with the wickedneſs of Hell it ſelf. But when theſe Satanical Injections are diſowned, and the Believer crys out, Lord, I am oppreſſed, undertake for me! And his Eye is unto Jeſus for ſuccour, who is ſo ready to help, foreign, thoſe who by force are ready to be run down by the Devil, Act. 10. 38. Satan ſhall not prevail againſt the Believer, but the Believer ſhall prevail with God for that Grace, which the evil one is ſo buſie to hinder him from partaking of.

5. Diſtractions ſhall in pity be covered, that are occaſioned by the prevailing indiſpoſition of the head, or other corporal Maladies, that are the effect of exceſſive pain, or of Melancholy, which cauſes great confuſion, in ſuch caſes the Lord's compaſſion is drawn forth, rather than his diſpleaſure provoked. We read, Pſal. 103. 13. Like as a Father pittieth his Children, ſo the Lord pittieth them that fear him, for he knows their frame: They are ſubject to much bodily indiſpoſition, as well as to ſpiritual Infirmities. Now what earthly Father is angry with a Child, becauſe he does not thoſe acts of Obedience p. 191in ſickneſs, which he could and would readily do, were health continued? The Lord is infinitely beyond the tendereſt earthly Parent in pittying and ſparing his Children: He obſerves the Spirit's willingneſs when the Fleſh is weak and indiſpoſed.

Diſtractions by ſudden Accidents alſo, ſhall not hinder Duties acceptance. God will have mercy and not ſacrifice, Mat. 9. 13. It will not diſpleaſe him, neither ſhall Duty be loſt, if we leave off Prayer to help one by us fallen into a Swoon, and that may expire without preſent ſuccour; in ſuch caſes his own Providence calls us off from a Duty of Religion, to an act of Mercy.

6. Diſtractions ſhall be paſt by, that drive us to Chriſt for acceptance, and to the Spirit for greater aſſiſtance. The looking upon the Defects in our Services, ſhould make us look unto our Lord in whom we are compleat, Col. 2. 10. and with a more intire dependance to reſt upon his righteouſneſs; hereby Chriſt is honoured, and the Father pleaſed, and a multitude of faults will be cover'd. But help againſt them muſt be deſired from the Holy Ghoſt. A gracious heart ſtill deſires renewed ſtrength and aid from the Spirit, to ſerve the Lord more acceptably: but a lazy reliance upon Chriſt, with an allowance of defects and diſtractions in the Duties we perform, muſt needs be a very great provocation.

p. 192CASE VI. What courſe are Melancholick Perſons to take in their Attendance on God, when Diſtractions ariſe from the prevalency of that Diſtemper?

I anſwer.

1. They ſhould take heed of prolixity and length in holy Duties. It is not length but life in theſe Duties that God looks at: It is a thought that may lodge in the Breaſt of an Heathen, but is unworthy of a Chriſtian's heart, that he ſhall be heard foreign, for his much ſpeaking, Mat. 6. 7. Chriſtians ſhould not think much of the time they ſpend with God; yet overdoing in this regard, is doing leſs, than if leſs were done. When Melancholy hinders Duties from being extended, as formerly with vigour and fervency they were; they that more briefly now perform them, ſhould be the more frequent in ſhort and holy Ejaculations. And they muſt be ſure to take heed of taking more pains to fix their thoughts, than their heads will bear; for when their Heads are out of order, the more they labour to be intent, the further they are off from it, the diſorder increaſes, and ſo does their diſcouragement. The Lord pities in ſuch caſes, and allows them to ſpare their pains, which are not only fruitleſs but hurtful, and to pity themſelves, and not to attempt what a diſtempered Brain is unfit for.

2. Melancholick ones muſt look unto Jeſus in the due uſe of means, for the cure of Head Diſtempers. How many corporal Maladies did p. 193our Lord heal in a miraculous manner, when he was here on Earth! And he has not put off his Compaſſions towards the Bodies of Men, now he is in Heaven. Though the skill of the Lutiſt be never ſo great, he can never make good Muſick if the Lute it ſelf be out of tune: Satan has great advantage by prevailing Melancholy to hinder Devotion, by the diſorder of the Head, though the Heart be never ſo honeſt and well inclin'd. And our Lord very well knows this, and being a merciful and faithful High-prieſt, he is ready to ſuccour in this caſe alſo, Heb. 2. ult. All power is given to him in Earth as well as Heaven, all judgment committed to him, Joh. 5. 22. ſo that all Diſtempers and Diſeaſes come and go at his Command; and though Miraculous Cures are not now to be expected, yet ſomething like them, ſometimes has been wrought, in anſwer unto Prayer and Faith; and where there has been a ſtedfaſt looking to Jeſus, there has been a mighty Bleſſing that has attended the means that have been uſed for the bringing of Blood, and Spirits, and Brain into better order.

3. There are two great Duties which thoſe that are under the power of Melancholy are not ſo ſit for: The one is Meditation, and the other Self examination. A diſtemper'd and diſordered Head will make but ſorry work of ſolemn Meditation; the Head will ake, the Mind will be loſt in a cloud and miſt of Confuſion, and the evil one will be ready to ſtrike in, and make the Melancholick Man turn ſelf-accuſer, p. 194and conſequently ſelf-tormenter▪ Such an one therefore ſhould be wary of attempting the Duty of ſet Meditation, but that and reading ſhould be joyned together. A ſhort conſideration of what is read there ſhould be, as the Head will bear, a deſire that the Heart may be affected, and by the Grace of God a reſolution to act and walk accordingly, and thoſe ſhould be the Petitions, Incline my heart unto thy Teſtimonies, and make me to go in the path of thy Commandments! Pſal. 119. 35, 36.

And as for ſelf-examination, Melancholick ones, being now not ſo well themſelves, they ſhould not be forward nor peremptory in paſſing Cenſures and Judgment upon themſelves, and they ſhould be aware that Satan is now buſie about them; and he being a lying Spirit, his Suggeſtions that they are Hypocrites and have no Grace, that they are caſt away, and utterly forſaken by the God of all Grace, ſhould in no wife be credited. Satan's Suggeſtions may be known by the deſign of them, which is not to quicken Souls to Duty, as the motions of the holy Spirit are, but to drive them away from God, and to make them ſay as he did in another caſe, ſince the caſe is deſperate, and all hope of Salvation gone, Why ſhould I wait for the Lord any longer? 2 King. 2. 33.

4. Melancholick ones in the midſt of their Diſtractions ſhould grieve that neither head nor heart are ſo diſpoſed to ſerve the Lord as they deſire. That's proper language to be uſed which p. 195came out of the Mouth of holy Job, chap. 10. 15. I am full of confuſion, ſee thou my Affliction! And ſince they cannot actively glorifie God, by the exerciſe of ſtrong Faith, and vehement Love, and Joy and Delight in God, they ſhould glorifie him by an humble and patient ſubmiſſion to his Will.

When a melancholick Soul is quite emptied of all ſelf-confidence: and ſelf-conceit is in a manner annihilated: when under a great ſenſe of its own guilt and vileneſs, it looks unto Jeſus, and deſires by his Blood and Spirit to be juſtified, and waſhed, and made clean, when 'tis ready to acknowledge that if ever 'tis ſaved and brought to Heaven, Grace will be free, and ſuperabundant, becauſe one of the loweſt places in Hell has been deſerved, how far is fleſh from glorying! and hereby glory is given to the Lord. When melancholick ones, are ready in their greateſt Diſtractions and blackeſt darkneſs to juſtifie the Lord, as righteous in all his Ways, and holy in all his Works, Pſal. 145. 17. and to condemn themſelves, becauſe formerly when their Heads were in better order, their Hearts were no better diſpoſed, and inclined to the Lord's Service, they pleaſe and glorifie him more than they are aware of. The more there is of ſelf-diſtruſt, ſelf-diſlike, ſelf-condemnation, humility, and patient bearing of Divine Indignation, becauſe of ſin that has been committed, Mic. 7. 9. the more honour by all this does really redound to God.

p. 1965. Let Melancholick ones take heed of being quite ſtaved off from Duties and Ordinances, though their performances are but mean and ſorry. The Lord can diſcern ſenſe in the Soul, when perhaps there is hardly ſenſe in the words, he takes notice of the gracious bent and good inclination of the heart towards himſelf, when the Thoughts againſt the Will do wander. Hezekiah had a moſt remarkable anſwer, and prayed to good purpoſe, when his Petitions were broken, and were rather chattering than Supplications. Iſa. 38. 14. Like as a Crane, or a Swallow, ſo did I chatter, I did mourn as a Dove, mine eyes fail with looking upward: O Lord, I am oppreſſed, undertake for me.

CASE VII. What are thoſe Diſtractions that make our attendance upon God altogether unacceptable to him, and unavailable to our ſelves?

To this I anſwer.

1. Diſtractions make our Duties of none effect, for which there is no concernedneſs, that God obſerves them, as long as Man can take no notice of them. How can it be expected that the Lord ſhould have any gracious regard to them, who have no regard to him, or to his all▪ obſerving Eye? They that mind the praiſe of Men, and not the praiſe of God; and if Men do but approve and applaud, they are not troubled though God does not commend, but condemn them; the praiſe of Men is all the reward they are likely to have, Mat. 6. 5. p. 197Verily, I ſay unto you they have their reward. 'Tis an argument of a carnal heart, and that Duties are loſt, when Diſtractions are not unwelcome or diſliked, but the Heart is quiet enough with them. If this be the ordinary frame and temper of the Heart, to make nothing of heartleſs performances, as long as Man▪ cannot ſee the Heart to be abſent, 'tis a ſign that hypocriſie reigns, and alaſs Hypocrites go to Hell through the Sanctuary; they tread the broad road, praying, hearing, receiving, all along, till they fall into eternal Condemnation.

2. Diſtractions make Duties of none effect, that are pleaded for, as if there were nothing of ſin or provocation in them. The worſe the Duties are, many times the Performers think them to be the better; they eye not their own Hearts and obſerve not their Deviations and Wandrings; they reſt in the external Service, as if God would be pleaſed with the Work done▪ and not mind the manner how. We read of ſome that were bold to expoſtulate with God, becauſe they had faſted, and he took no notice of it, and yet there was good reaſon for his diſliking what they did, becauſe when their Voice was heard on high, their Hearts were inclined to ſtrife, debate, and wickedneſs, Iſa. 58. 3, 4. The Scribes and Phariſees contented themſelves with an outſide righteouſneſs, they minded not that their Hearts ſhould be ſerious and ſanctified in their approaches to God; but this righteouſneſs of theirs, our Lord pronounces inſufficient, and p. 198we muſt go beyond it, or we cannot go to Heaven.

3. Diſtractions make Duties of none effect, that come from prevailing and allowed earthlimindedneſs. How can a devoted Servant of Mammon, whoſe Heart worſhips Mammon, give acceptable attendance on God? His Covetouſneſs after which his Heart goes, proves him an Idolater, Eph. 5. 5. and his Service is moſt abominable diſſimulation. Let the Sin be what it will that is beloved; and there is a reſolution ſtill to love and hide and ſpare it, that ſin will ſo diſtract and draw away the Heart from God, that no Duty that is done can pleaſe him. If we cover our ſins, we ſhall not proſper in our Services: If we hide our iniquities in our Boſoms, becauſe they are dear to us, God will hide his Face and refuſe to hear us when we cry to him, Iſa. 59. 2.

4. Diſtractions make Duties of none effect, which hinder all manner of holy and ſpiritual affections, and deſires after God. How can the Lord accept of a Service, when the Heart is dead and cold as a ſtone, and altogether ſenſeleſs and unconcerned that it is ſo? In ſuch an heart there is no deſire to know the Lord and his ways, no inclination to become like to him, or to enjoy any fellowſhip with him. The Apoſtle ſays, Let us have grace whereby we may ſerve God acceptably, Heb. 12. 20. Thoſe Diſtractions that altogether hinder the acting and exerciſe of any grace whatſoever; ſo that there is no Faith, no Love, no godly Sorrow, no hungring and thirſting after righteouſneſs, certainly p. 199hereby alſo the ſucceſs of Duties muſt be hindred.

5. Diſtractions make Duties of none effect, which though reproved are not ſtriven againſt; but ſloth and negligence, and formality in attendance upon God, are allowed of. Abundance of Idleneſs, was the ſin of Sodom; and abundance of Idleneſs is to be found in many a Profeſſour, even then when engaged in Duties of Religion- Such beſtow no labour upon their Hearts, they do not ſtir up themſelves to take hold of God, when they call upon his Name, Iſa. 64. 7. As Vinegar to the Teeth, and ſmoak to the Eyes is very offenſive, ſo is the ſluggard to him that ſends him. How then muſt the Lord needs be diſpleaſed with the ſlothful attendant, and ſlight his negligent Service! Will ſuch Service be rewarded? No, no, ſo far from that, that it will be ſeverely puniſhed. He that took no pains to improve his Talent, is called a wicked and ſlothful Servant, Mat. 25. 26, and v. 30. the Sentence is paſt upon him, Caſt ye the unprofitable Servant into outer darkneſs, there ſhall be weeping and gnaſhing of Teeth.