chiefly against the sincerest holiest and most conscionable Christians and Ministers yea and most soyall Subjects of his Majesty whose molestations and banishments by false suggestions have been procured Hence also such interruption of godly proceedings for Reformation whilest Christs easie yoke of discipline is accounted such a burthen and his cords so strait hence such and so many mighty plots and machinations such associations and practises such ill counsels and instigations and all by raising a combustion to hinder the work of Reformation which they cannot bear to draw in which upon too just grounds is feared the Irish Rebels to be our butchers here also Ah poor Ireland and ah poor England thus after so long a continued outward peace with the Gospel now after fourscore yeers to be divided against thy self and to seek thine own ruine And now beloved Brethren let us but look to God and we cannot but taking all blame to our selves justifie him and say in the midst of all this enmity The Lord is righteous in all his waies and holy in all his works Psal 145.17 Can it or should it be thought any wonder These judgements just considering such connivence as hath been shewed to practising Priests if God plague and punish us a while by the prophane Popish Arminian Antichristian faction and by such as hold of superstitious vanities when by our too much connivence used towards such and countenancing of them we have in effect and as God will take it repealed actually all those good Lawes and Statutes which upon most just cause have been enacted against practising Papists and Jesuites and against prophanenesse Did not the Lord punish his own people by their lovers the Assyrians and Caldeans who first defiled them and then slew them with the sword Ezek. 23.9 10. 17 21 22 23 c. And did not those Canaannites and other Nations uncast out prove as God foretold and threatned snares and traps unto Israel scourges in their sides and thorns in their eyes untill they perished from off that good land which the Lord their God did give them Josh 23.13 concerning whom God had said Exod. 23.31 32 33 c. Thou shalt drive them out before thee They shall not dwell in thy land lest they make thee sin against me c. Exod. 23.31 32 33. They shall vexe you in the land wherein ye dwell and it shall come to passe that I shall do unto you as I thought to do unto them Num. 33 5â— 50. even cast you out by them whom you should have cast out Even so the sparing of such let be pretended what will is but foolish pity Thine eye shall shall have no pity upon them saith God Deut. 7.16 And blood spared as that of Jesuites and practising Priests and Papists as well as spilt calls for blood as in King Ahabs foolish pity towards Benhadad God in such case curseth such as keep back their sword from blood Jer. 48.10 The different course and issue held by K. Henry 4. of France There hath never been any long while peace or safety either to King or State where such have been whether through fear or favour suffered or connived withall It is worth our best observation to consider the different course holden by King Henry the fourth of France and Queen Elizabeth raigning at the same time with the different events and sucesses of both He in policy saith mine Author to establish the Crown of France upon his head revolted to Popery from the true Religion in which he had been bred and re-admitted the Jesuits after their just banishment by solemn Edict of the Court of Parliament not only into his Kingdome but Closet making Father Cotton the Jesuite his Confessor saying to some that would have disswaded him from the same Give me then security for my life fearing it seems if he did refuse to admit them they would at one time or other find means to send him the same way after his Predecessour Henry the third who was murthered by James Clement a Monk through the perswasion and incouragement of Father Commolet and others of the Jesuits society Yet at length himself was stabbed to the heart by Ravilliac through the instigation as by strong presumptions is probable of these Jesuits Contrariwise and Queen Elizibeth blessed Queen Elizabeth though at first weak and having many enemies yet building by faith upon God and not upon such worldly wisedome and policie she restored and maintained true Religion constantly reposed her trust in God confidently held the Jesuites and all her Popish enemies at the staves end stedfastly put her Lawes in execution against them resolutely yet without cruelty was protected by God against all their hellish plots and practises miraculously reigned fourty and four yeers gloriously and departed this world in her bed in a ripe age peaceably so leaving a glorious example to all succeeding Princes and others of constancie and perseverance in the true profession of the Gospel and of reposing trust in God more then in humane policy Good use may be also made of the example of King Solomon Did not Solomon King of Israel saith Nehemiah Nehem 13.26 As also other sins 1. Of great ones sin by these or such like things yet among many Nations was there no King like him who was beloved of his God and God made him King over all Israel Neverthelesse even him did outlandish women cause to sin Now this was no sooner done but mark it the Lord was angry with him and not only stirred him up two adversaries whilest he lived Rezon and Hadad but threatned to rend the Kingdom from him and to give it to Jeroboam 1 Kings 11 2 3 4-9-14-23-25 The foundation of which losse was laid in his own time though it were not effected till his son Rehoboam began to reign who in a suit of relaxation made to him by the people forsaking the counsell of the old men that stood before Solomon his father and following the advice of yong men and answering his people roughly he so occasioned the revolt of ten Tribes whilest only two remained with him Now if from such effects already felt or from our danger and feares of worse we would unpartially look into like causes we should soon see what need there were of true compunction contrition and godly sorrow without which it is in vain by the use of any other meanes or by trusting to an arm of flesh to expect peace quietness or safety This is the only way as it may concern our own Nation at this time to disappoint the Romish Church of their hope as it is expressed in the late brief or Bull of dispensation of the Pope to his Sonnes in England But are not the sins of the people to be looked into as a main cause and procurer of our present unquietnesse and distractions 2. Of the people Yes doubtlesse for when such a wonderfull and horrible thing is committed in the Land namely that the Prophets
the truth And these are not all but some onely who there opposed to such the followers of Antichrist who shall be damned This makes Saint Paul speak with distinction when he mentions vessels of mercy which God hath afore prepared to glory Even us saith he Rom. 9.23 24. whom he hath called not of the Jewes onely but also of the Gentiles Yet not all Jewes nor all Gentiles but us whom he he hath called of the Jewes and of the Gentiles And S. John brings the foure Beasts and foure and twenty Elders in praising the Lamb and saying For thou wast slaine Rev. 5.9 and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Not all Nations but some out of all Whence is this Which depends on his free Election Rom. 9.15 Jer. 31.3 but from Gods free Election and soveraigne will who will have mercy on whom he will have mercy c. According to that in Jeremy I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee 1Vse God excludes no sorts calling or kind of men if they repent VVhich is for comfort Vse 1. God being so free in his choyce and calling of men as that he chusing where he will calling or chusing none for any goodnesse either actually in them or foreseen nor rejecting any of any sort of men for their unworthinesse simply It is for comfort to such as receive the word in humility who hearing it repent and beleeve Let their condition or state be what it will be in the world let not them exclude themselves by impenitency and unbeleef and God will not exclude them He will have none make arguments against themselves saying I am an Eunuch I am separate or an heathen c. no Isai 36.3 6. let them but joyne in covenant with God and doe the thing which God commands and they shall be welcome to him as any So I say also for the rich whose salvation is most difficult and for the noble 1 Cor. 1.26 of whom not so many are called yea for the greatest sinners let them hear and obey Gods word and they may rest assured of acceptation with God Yet not for any worth in them but by vertue onely of Gods free Promise grounded on his free Election So that we further inferre That Vse 2 the difference between man and man in regard of saving grace is not from men themselves God mades the difference between man and man singling out some to whom only he sends the Gospel but from God from his Election his saving free and powerfull grace who in and by his Spirit accompanying the word preached singles out by effectuall calling whom he pleaseth and so separates between man and man To which end God with choice and according to his freedom and will sends the word so to some as that he denyes it to others Acts 16.6 7. where he hath any belonging to his Election whom he will save thither he sends his word in the ministry of it chiefly for their sakes Acts 16.6 7 14 30 31 and 13 10. So it was send and directed to Philippi and Thyatira for the convesion and salvation as of others so of Lydia and the Jailour and to Corinth in which City God had much people And however the Promise is to be propounded to all and some to whom he makes it effectuall near or far off that will hear it yet the thing promised that is Christ life and salvation belongs not simply and without exception to all and each but to all with this restraint To you and to your children and to all that are afar off even as many as the Lord our God shall call as it is in this Chapter vers 39. Now these are only the Elect as Acts 17.48 where it is said As many as were ordained to eternall life beleeved but none else These are they whose hearts the Lord openeth as he did Lydia's that they attend to the things spoken and beleeve them which all doe not Of which more anon Onely this teacheth such as finde the fruit and effects of this grace of God in themselves Vse 3 to be specially and singularly thankfull unto God for the same To be thankfull to God more then others even as God hath specially singled them out from among others and made them vessels of mercy Lord what am ' I that thou hast manifested thy choyce of me as thou passest by Whence is it that thou thus by thy saving grace comest to me and not to ' many others For if Christ on the behalfe of such who partake not of like choyce mercies confessed to God saying I thanke thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight then I conclude such as have found this mercy and speciall grace should on their own behalfe blesse God from the soul and seek more to glorifie God in their lives then such great ones on earth who having a name of wise prudent learned holy yea and of the Church dishonour God by their pride insolency and arrogancy too ascribing whatsoever wisedom grace and holinesse which they pretend and presume they have not to Gods free saving and effectuall grace but onely to his common grace and favour vouchsafed alike to the reprobates as well as to them but which they have made a better use of then those others by using their own Free-will better Vse 4 A reproof of the unthankfull and of the enemies of Gods grace Oh unthankfulnesse Who that effectually and truly did partake of Gods saving and speciall grace did ever long at least seeke to take the honour and praise of the work from God to themselves as these do who meerly fancying that grace they have not will have the stroke the casting voyce or the casting of the ballance in their own hands Let God have the honour then of making the difference as well as of giving of grace common to all hearers as the Apostle beating down mans pride doth teach us 1 Cor. 4.7 Of which place more below CHAP. 3. Concerning the Means of Conversion SECT 1. Of the efficacy of Gods word Whence it is And of the Vses of it 3 The Meanes of their Conversion the hearing of the word preached THe third thing here considerable is the Instrumentall Cause or Meanes of these Jewes Conversion And this is on Gods part the word preached on mans the same word heard and received by faith First generally by which through beleef of the threats and law the heart comes to be pricked and wounded being convinced of sin and wrath due unto it then speciall by which through beleefe of the speciall promise and by particular application and use of the remedy here prescribed vers 38. the heart comes to be healed Now when
they heard this Where is first the Act of hearing VVhere 1 The Act of hearing which implyeth preaching Rom. 10.14 15. Secondly The Object what they heard First Hearing implyeth teaching and preaching as here Peter preacheth and they hear and how shall men hear without a Preacher saith Paul and how shall they preach except they be sent first of God So that we have here to note Note 1. The power and efficacy of Gods VVord First the power and efficacie of the Word of God preached Secondly the profit and good fruit of hearing it aright Peter speaking onely in the outward eare they that heard are pricked in the heart and by further hearing are fully converted 1. The word of God is a powerfull word because soundly taught and wisely applyed as here we see where not onely for number three thousand but for quality scoffers mockers yea persecuters were converted by it so the like afterwards and in some measure to the end of the world No word of man no not in the mouth of the most eloquent Oratour can worke such effect as this doth In changing the effections and verting soules Acts 26.18 this hath a power on the soule not onely to move the affections but to change them to renew them to convert them and turn the soule to God from death to life from darknesse to light by opening of the eyes yea from the power even of hell Psalm 19.7 of the very Devill himselfe of Satan unto God The law of God converts soules and changeth stones into bread yea flesh base metall into pure gold beyond all Chymicall transmutation turning beasts into men yea beasts into men in which regard the Church differs from the Arke of Noah a type of it in other things for there the beasts that entred into the Arke received no chainge nor alteration but if they went in uncleane wilde and savage they also came out uncleane wilde and savage but in the Church of God where Gods word is powerfully taught it is not so with every one we come in unclean but go out clean we come in wilde we go out tame we come in wolves lions vultures we goe out lambs deere and doves we come in beasts and go out men yea new men regenerate as one well noteth Here it might be shewed how that by the power of one text only some hath been converted Iun. in vita as Junius reclaimed from Atheisme by casting his eye on Job 1.1 Saint Austin See Dr. Featlyes sermons on this text by taking up the Bible and reading the first place he lighted on which was Rom. 13.13.14 not in gluttony and drunkennesse not in chambering and wontonnesse c. was fully converted from his wantonnesse yea his friend Alypius desiring to peruse that place and reading the next words Rom. 14.1 Him that is weake in the faith receive you besought Saint Austin to strengthen him in the faith and he became a Convert also And I beleeve if every one would tell their experiences in this kind and how the word either at first or since in their anguish distresse temptations hath strengthened comforted and upheld them we should â—eed no other proof of this truth But whence hath the word this power Not from it selfe 2 VVhence hath it this efficacy from God and his spirit Psal 149.6 7 8 9. but from the Author which is God who when and where he pleaseth maketh it powerfull and effectuall by his spirit accompanying the same It is a two edged sword and cuts both wayes as God shall please to weild and use it either to wound or prick savingly like the Surgeons lancing-knife or to wound to death like the sword of an Enemy but we speake especially of the former work of it whereby it shewes it self quick and powerfull Heb. 4.12 whose instrument it is sharper then a two edged sword piercing even to the deviding asunder of soul and spirit and of the joints and marrow being a discerner of the thoughts and intents of the heart And so it is called the power of God to salvanion to every one that beleeveth Rom. 1.16 that is Gods powerfull instrument by which he worketh faith in men and converts their souls Now as the instrument hath no power of or from it self but onely a fitnesse thus or so to be used and workes in and by the power of the chief workman working in the power of him the principall Agent as the steele with which the Load-stone is capped so it is here The sword cuts not without a hand to weild it and then it cuts according to the power strength and will lesse or more of him that useth it so the word or words of the Preachers being quantity have no efficacy of themselves or considered as a sound or beating and dividing of the ayre but as it is an instrument of God appointed and sanctified to produce such great effects so that the power is from Gods Ordinance and not from the word of the Preachers who by the sounding of rams hornes made the walls of Jericho fall down â—nd by vertue of â—is ordinance as did the rammes horns of old Moses rod in dividing the sea which sounding was rather a signe at which then any cause by which the walls fell even as Moses his rod by which he smote the Sea had not that power in it selfe but by vertue of Gods appointment Moses smote with it because God had so commanded but God did the worke And though the Word preached work after another manner yet the worke done by it whether it be conversion comfort pricking melting bruising c. is from the effectuall power of God and of his Spirit who doth the deed 1 Cor. 3.6 so that Paul may plant Apollos may water but it is God that gives the increase and so the Word is compared to a sword and hammer which bruiseth Jer. 23.29 Isa 55.10 Acts 2.1 3. to a nayle which pierceth and to fire which melts and mollifieth to a mighty winde and thunder which shakes the heart of the stoutest Thus here Gods Spirit being like water both for abundance and strength poured out in the signes of a rushing mighty wind and of fire makes the word of Peter and others thus powerful the power of which spirit shewed it selfe not onely in the tongues of the Preachers but in the hearts of the hearers so afterwards the Apostles being armed with the promise of this power Mat. 28.18 19 20. are sent out to all Nations to convert them which thing they also did but who a few men of no account of no learning some of them of no authority or state whom Kings of the earth whom with these chains comming out from their mouth as is fabled of Hercules Celticus they did binde and bring into subjection under Christ Bodin de rep lib. 4. cap. 7. So wise Philosophers and the learned the proud and refractory but by what meas and
have him to rule over us Thus in true account and as God takes it you say and do Then let me tell you who this is against whom you thus by and in your pride and stoutnesse and partly ignorance do sin It is Christ the Lord of glory a dreadful Majestie even against the mighty God and their Judge the Soveraigne Lord who is appointed to be your Judge and who shall come in flaming fire rendering vengeance to all that know him not nor obey his Gospel This is he whom you provoke against whom you have so long trespassed whom you have so much dishonoured whom you have crucified and persecuted in his Saints and people whom you as little know or respect as himself who yet are of price and worth to him and as dear as the apple of his own eye whose wrongs he is sensible of as done to himself and which accordingly he will avenge Isai 57.3 4. But do you consider this are you convinced of it Let the daunkard then which should be considered the unclean person and voluptuous the profaner of the Lords Name and Sabbath and every sinner know and that assuredly that God hath made this same Jesus whom ye thus crucifie and wound both Lord and Christ the glorious and dreadful Judge of quick and dead Doth not this strike terrour into your hearts doth it not prick wound and sting your conscience God expects it should If he have winked at the former times of your ignorance Act. 17.30 31 yet now he commandeth all men every where to repent because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath ordained c. An dear brethren let us not mock when we hear these things or put off repentance as if ye cared not much whether ye perform it or no with the Athenians who heard these things from Paul and 32 and said We will hear thee again of this matter 34. but rather with Dionysius and Damaris there and others Let us cleave to Paul and believe and with these converts here cleave and cling to Peter out of true compunction of heart and repent saying to him and to such as now are in place of him even Gods faithful servants and our teachers who so tell us Men and brethren what shall w do Ah that I could see such blessed effects of the self-same doctrine And so having in a manner done with the instrumental cause of this Compunction and Conversion of these Jews which was their hearing of Gods word preached we come to the effects of the same the first whereof is to be considered in that which they suffered expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked in their heart CHAP. V. SECT 1. The effect of saving hearing is pricking of heart THis pricking in heart notes an Inward Conviction of conscience 2. The effects of this their hearing 1. What they suffered whereby they came at once in the acknowledgement of Christ and his glory to see their horrible sin in murthering and crucifying of him and their own deserved condemnation thereby so bringing the curse of the Law home to their own consciences They were pricked in heart savingly as not able any longer to put by the thrust as I may call it or the dint of Peter's accusation which came as a dagger to the heart and struck them both with fear of wrath through a consciousnesse of this their hainous sin of murder and parricide and with hearty grief and sorrow for their sin not without some mixture of hope which made them enquire after a remedy and say What shall we do Wherein this pricking of heart differs from that cutting to the heart which was in others of the Jews Acts 7.54 who being alike charged by Steven as these were by Peter with the murder of Christ verse 52 yet as others by the same word were cut to the heart deadly Act â—â— 52 54-58 not convinced that Jesus was the Messiah or Christ and so that they were murderers of their Saviour they inwardly justifying themselves when they heard these things were cut to the heart and they gnashed on him with their teeth and cast him out of the city and stoned him to death as taking ill at his hands thus falsly as they conceived to be charged So that the same Word had a different effect in the Jews in regard of the issue though all of them were some way or other pricked in heart yea cut and wounded the same Word proving the savour of life to the one and of death to the other true compunction of heart in the one where was sorrow not onely in fear of punishment but also in desire general hope and some apprehension of goodnesse and mercy in God which asswaged their fears but in the other a senslesse security and benummednesse of soul not to see their sin and danger with grief and anger onely so to be charged And so in the one was true compunction of spirit or of heart whereby the Aposteme of it was opened as by the prick of a sharp instrument and the corruption of it discovered yea whereby the heart became sick of the love of God and desire after him as the least prick at the heart causeth a present fit of sicknesse and in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.8 Isai 6.9 a spirit onely of compunction or remorse as it may be called or rather as it is translated in our Bible a spirit of slumber whereby God gave them eyes that they should not see and ears that they should not hear even a spirit of slumber sottishnesse want of spiritual senses and blindnesse not to see the light of Truth and of the Word which yet pricked their hearts as the light of the sun doth fore eyes yea cut them to the heart through the accusations if not convictions of it though they still remained stupid and accordingly perished It concerns us then to see how we hear that we melt by it as was and be not clay Now for this pricking mentioned in my Text it proved a saving and healing wound And we will now consider it according to three several Relations This pricking considered according to three Relations First to Peters Sermon as an effect of it Secondly to the sinners themselves as a fruit and consequent of their sin and so as an affection of sorrow in the subject or convicted sinner Thirdly and chiefly to the whole work of Conversion as the first degree and beginning of the same and as a preparative to Christ and to salvation CHAP V. SECT 11. Pricking of heart considered as the work of the word and of the best kind of preaching 1 To Peters sermon as an effect of it Note The best kind of preaching is that which pricks the heart 1 in what respects 2 For what reasons God himself useth this method 1 the Father 1 AS this
visions and dreams 4. to the constancy of the martyrs sufferings 5. to Miracles 6. to Afflictions yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery and not barely or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word 1 By the Sacraments 1. For the Sacraments they for their efficacy especially come in the order of nature after faith to confirm and strengthen the same the Sacraments seal and assure onely that which the word promiseth and that is Christ upon the condition of faith and repentance and so he is promised and truly offered in the Word and Sacraments both to good and bad Men grown professe faith and repentance before they be admitted to Baptism and so beleeving are baptized Mark 16.16 Infants within the Covenant promise so much by their sureties which if coming to yeers they perform not then they receive Christ onely sacramentally specially not by Baptism and retain onely the external sanctification of Baptism a subsequent faith is required of them when they shal be capable without which they have no internall effects of sanctification by the Spirit The change made in the soul is not by water or by the bare work wrought in Baptism but by Faith and that is the effect of the word Christ is the substance life and vigour of all Sacraments whom therefore no unbeleever doth receive now Christ and his Spirit are not divided he is not received without his Spirit nor but by his Spirit given by the word which is the ministration of the Spirit Vse Not to trust to Baptism or Profession without faith So that Baptism works not of it self without the Word and Spirit which for Vse doth teach us not to ascribe too much to outward Baptism or Profession without true faith and the effects of the word on our souls and in our lives so that we may say of Baptism as was said of Circumcision Rom. 2 25-28 29. It verily profiteth if wee keep the Law else it becomes no Baptism true Baptism is that of the heart in the spirit 2. Some are said to be converted by voices from heaven 2. Not by voyces Aug. Confes l. 8. c. 12. as S. Austin tels us of himself that by a voice from heaven saying to him take up and read he being by Gods providence directed to the place in Rom. 13.13 14. Not in chambering and wantonnesse c. was throughly converted as his friend Alipius by reading the next words Rom. 14.1 as formerly hath been mentioned And wee know for certain that S. Paul Act. 9. was by the voice of Christ from heaven converted But Saint Austin was not ignorant of Gods word which hee had then by him and was not unacquainted with his will Therefore being formerly a wanton and having much strife within himself and shewing a lothnesse to leave his pleasant sin this voice prepared him to yeeld more reverence and obedience to the word known which in effect though read by him yet being thus by divine providence directed to this passage and it by this means specially applyed to him and his present occasion the perfecting of his conversion formerly begun was thus effected by the power of the Word Vse Not to depend on immediate teaching from heaven or Hell Yet as wee now are not to depend on this manner of immediate direction from heaven so if it did not confirm to us the doctrine of the Scriptures neither it nor any doctrine brought us by voyce from Heaven or Hel would prove effectuall to work faith or to convert But though such voyces should teach us the same truths which the Scripture doth wee are not to depend thereon See Luke 16.27 28 29 30 31. The like wee say for Saint Paul's conversion hee knew what doctrine hee persecuted but beleeved it not till now howsoever it was Christs voice and word which changed him and his conversion was further perfected by the preaching of Ananias to him 3. Not by visions and dreams 3 Some mens eares are opened and their instruction sealed in a dream in a vision of the night c. and so are withdrawn from their purpose yet it is the word of the messenger an interpreter one of a thousand which makes all effectuall see Job 33.15 16 17 c. with 23 24 c. 4 Some have been converted by seeing the constancy of innocent Christians in their sufferings 4 Not by seeing the constancy of Martyrs Euseb l. 4. c. 8. and their rejoicing to suffer for Christ as Justin the martyr witnesseth of himself in his Apology to Antoninus But this was onely an occasion sanctified of God to him and others both then and of later times to sift enquire into that truth which they knew not before by vertue of which when by the teachers thereof they were acquainted with it they were converted as Lactantius also sheweth so that we are hence taught not to judge of truth simply by mens sufferings for no true conversion wil alwayes follow thereupon but of their sufferings by the cause and truth for which they suffer 5 Not by miracles 5 So Christ wrought many Miracles upon the sight of which many believed on him but what did they believe the word taught by him which formerly they did not rellish Miracles were not without the word they onely made way for it The word by the Spirit did truly and effectually convert them when once they were convinced by the miracle that it was the very word of God the miracles onely occasioned their convesion 6 Afflictions often are the occasion of mens conversion 6 Not simply by afflictions Anno 496. See Doctour King on Jon. lect 40. as well as miracles so Clodoveus a French King upon a great discomfiture was converted to be a Christian but he was first instructed by his Lady Crotildis and moved to embrace the Christian faith The like we see in King Manasseh 2 Chro. 33.11.12.13 Then he knew that the Lord was God he knew him before for the Lord spake to Manasseh and to his people but they would not hearken as verse 10. onely afflictions brought him to acknowledge God and to be convinced that it was hee whom hee had to deal withall and to hearken to his word and obey it by repentance So David before he was afflicted went astray but now saith hee have I kept thy word Psal 119. Hee knew Gods word before but now hee kept it This wee see in divers others on whom Gods word hath not its powerfull work in humbling them till some grievous crosse losse sicknesse or danger come to second the word and to occasion a more serious consideration and use-making of it all which work in and by the power of the word In all the forenamed instances Conversion is from the power of the Word and from other things onely
hate every false way True hatred is out of true judgement So by stronger resolution against sin as in Joseph who had not so much sorrow for sin that wee read of as he had strong resolutions and reasonings whereby hee withstood very strong temptations by more watchfulnesse as in Job 3 Of watch fulnesse I made a covenant with mine eys why then should I think upon a maid Job 31.1 and in David Psal 39.1 I said I will take heed to my wayes c. So by more obedience by more carefulnesse 4 Of obedience carefulnesse and other fruits of godly sorrow by more faith in flying to Christ for acceptance by anger against our selves when we have sinned by a greater measure of fear lest wee offend God so again by more vehement desire to please God better by more zeal and by a holy revenge on our selves and sins in the mortifying of them By these wee either prevent sin and consequently the cause of sorrow or otherwise both give to others and get to our selves testimony that our sorrow if it be not so very much for the measure as it was not in Joseph Zacheus Lydia or with these Converts in my Text yet that it is true and sound for the nature of it SECT 2. Signes of true sorrow and what sorrow is not sound 3 Judge when thy sorrow is enough by the signes of true sorrow THerefore thirdly Learn to judge of thy self and of thy sorrow by the true signes of godly sorrow Wouldest thou then know whether thou be savingly pricked or no This may be tryed known and distinguished from unsound sorrow 1 By the Antecedents causes and grounds of it 2 By the Concomitants of it 3 By the Consequents and effects thereof which two last we will not speak of so much severally as joyntly seeing the effects and consequents may in a large sense be called and accountted Concomitants And first by the antecedents and causes of it Gods word working by his Spirit 1 True Contrition is the fruit and effect of Gods word onely faithfully taught convictingly applied both by the teacher and hearer and made effectuall by the holy Spirit of God as in these Converts here who when they heard were pricked and Jer. 23.22 It is the causing the people to hear Gods onely word not mans which turns them from their evill way and from the evill of their doings Which conversion and sorrow though it be often occasioned by judgements felt or feared yet it is wrought effectually by the holy Ghost accompanying the word The spirit of grace and supplication was first promised to be poured out as it was on the day of Pentecost and then it s said They shall look upon him whom they have pierced and they shall mourn for him and be in bitternesse c. Zech. 12.10 Such sorrow is not sound as is caused Now try thy sorrow from hence whether it be not a sorrow and pricking 1. From Envie many men sorrow and their sorrow is very great and inward 1 By envie at the prosperity either of the wicked but the true cause of it is envie thus the Psalmist or Asaph was envious at the wickeds prosperity but it was onely in a temptation and in a short fit Thus saith he my heart was grieved or leavened and sowred and I was pricked in my reins Psalm 73.21 Lo here a pricking in the reins and grief of heart and that in a godly man yet it was no godly sorrow Psal 73.22 but such as argued much folly and ignorance and was repented of and sorrowed for Which though it be in godly men yet is no godly sorrow And now doubtlesse many good men grieve and inwardly fret to see or to have seen evill doers prosper in their way and to bring wicked devices to passe ready to think them the onely happy men but this their sorrow is no fruit of Gods word but of their own ignorance folly yea brutishnesse Psalm 73.22 and 92.6 7. Neither should such simply justifie themselves in this their grief which seems bent against wicked men or think they do well in it It is an ungrounded grief there is no cause for it or ground in Gods word which dehorts every where from it as Psalm 37.1 Prov. 23.17 and 24.1 Such grief argues not true zeal against the wicked but rather some discontent with Gods government and providence Or much lesse of the godly whom to see prosper is a grief to the wicked How much lesse then may they justifie themselves in their grief whose sorrow is grounded on the welfare of Gods people to see them prosper to see their horn exalted with honour and that they have or see their desire upon their enemies The wicked shall see this and be grieved Psalm 112.8 9 10. he shall gnash with his teeth and melt away poor comfort may such have of their sorrow and I beleeve it is the onely or chief sorrow that some especially in these dayes do shew though somewhat else may be pretended to justifie their grief though perhaps through their blindnesse and love to their own conceits opinions and superstitions they pretend it is upon other and better grounds as to see religion and devotion with reverence to holy things as table altar Temple-wals and to names as to the bare empty name and sound of Jesus even when it is indevoutly pronounced and heard so of Church Lord-bishop and the like neglected and not regarded and learning to be discouraged c. 2 By anger when upon the reproofs and discoveries made by the word men are angry at the teachers of it 2. There is a sorrow and that upon hearing of the word faithfully preached and applyed but it is meerly grounded upon anger such as was in those that heard Stephen Acts 7.54 who when they heard such things as he most truly and faithfully taught were cut to the heart and gnashed upon him with their teeth through grief anger and indignation Consider whether ever any other sorrow or upon other ground hath been wrought upon thee in the hearing of the word Thou perhaps hast gone out of the Church and go away sorrowfull Matth. 19.22 grieved and sorrowfull but no otherwise then that Justitiarie that rich youung man went from Christ sorrowfull why his hypocrisie was by Christ discovered and he tryed in his affection and love to his bosome sin of covetousnesse This made him displeased with that doctrine and sorrowfull in himself so I believe it is with too many now who come jocund and well conceited of themselves and of their own righteousnesse and innocency to the hearing of the word but return sorrowfull from it but their sorrow is out of anger against their teachers who convince them of their sins and beat them from their vain holds and confidence in themselves which sorrow therefore being not an effect properly of the word or yet spirit of God but of the spirit of anger
though they pretend they do well in rejecting of them is to be sorrowed for Yet doublesse some do too much please themselves in it thinking now they have just cause to cast off these precise preachers and Doctours of despaire who do all they can to shame men and drive them to despaire and to hearken to such as will not make the way to heaven so narrow 3 Naturall sorrow grounded on naturall causes is not saving sorrow 3 There is naturall sorrow proceeding from naturall causes either more inward and lesse discerned as from melancholy sadnesse of disposition heavinesse of heart and naturall feares and terrours whereby they dare hardly be alone especially in the dark and are often heavy and dejected but they can scarce tel for what Not that which is from occasions which are outward by which we are not to measure our sorrow for sinnne or more outward palpable and known as from crosses and losses in estate friends health liberty name and from toyl labour trouble and vexation in their callings and conditions of life Such sorrow as this causeth mistakes in judging of true sorrow divers wayes some finding their sorrow excessive and that they can shed plenty of teares for worldly occasions Evcesse in such sorrow causeth some doubtings in the godly of the truth of their sorow for sinne as if it were as losse of wife husband child friend c. but that they cannot so sensibly mourn for their sins do hereupon question the truth of their sorrow for sin as not sufficient or enough because not so great as they conceive as worldly sorrow is in them but without just or sufficient ground seeing 1 worldly sorrow runs with the stream of nature which it hath to help it not enough But it should not Why whereas spirituall sorrow runs against the stream of nature and is meerely from grace which often receives resistance and abatement from the opposition of nature and carnality 2 Sorrow would be considered as in the will well guided and led by soundnesse of judgement and not so much as it is in the sensitive part of the soul and so sin is most hated and abhorred and in gods account and acceptance most sorrowed for whilst it is by true judgement acknowledged a greater and truer cause to deserve and procure sorrow then any wordly losse or crosse whatsoever 3 sorrow for sin may be and is in Gods deare children greater in vertue though the other seem greater in quantity as good corn in time will overgrow the weed which for the present is higher and as the small spring or fountain and still stream fed by a spring will outrun and outlast the violent land-flood which though for the present it run over its banks and make a greater noise yet when the great rain that caused it is done It soon runs it self dry but the other still keeps its tenour and constant course An affection then whether of Joy or grief is not to be measured by the sudden indeliberate passing motion of it How we are to judge of the affection of grief and joy but according to the setled habit in the judgement and estimation and as is said dislike in the will for as on the one hand a man sometimes laughs and cannot but laugh at a toy in which he yet joyes not so much as in many other things concerning which he doth not for the act of laughing so lively carrry himself so on the other hand a man may be more stirred and moved whether with anger or with sorrow for a trifle or a thing of lesse concernment in the main then for a greater matter and spirituall losse for which yet more solidly truly and lastingly he mourns Lighter sorrows make men cry out Difference betweeen naturall and spirituall grief in regard 1 of causes when greater do more deeply affect and are thought on more in silence As then there is great difference in the cause of sorrow wordly grief being caused by worldly and nnaturall causes but true sorrow is wrought by the word and is for sin so also in the continuance naturall grief pain and sorrow wears away with time as who grieves now for the pain sorrow sicknesse or losse he suffered many years ago whereas true contrition 2 Of Continuance even after pardon will and ought to be renewed for our further humbling all our life long in remembrance of sinnes of youth Caveat long since repented of Onely to such I say let this serve to humble you the more when you find your selves so excessive in worldly losses greater sorrow for natural causes then for sin should more humble us but not dishearten us and so remisse in the other be hence excited to mourn the more for sin to check your hearts for this inordination and to turn the stream of your tears into the right channell and if such a crosse or losse be so bitter cry out oh bitter sin of mine which hath caused all this sorrow Howsoever measure not thy sorrow for sin as not by other mens scantling as is lately said so not by thy own greater sorrow as at least thou thinkest in and for temporall evils But far be it from thee to mistake sorrows labour toyl and suffering in and for temporall things for or in stead of saving sorrow and such as will bring thee to heaven Bodily sorrow is not godly sorrow simply as is mistaken 1 By Papists in their sufferings 1 Voluntary as yet divers do who having as yet never shed one tear or so much as fetched one hearty sigh for their sins either all many or yet any one yet perswade themselves that their sorrows sufferings are to salvation Such are the Popish sort generaly who ascribe so much to their sufferings whether voluntarily inflicted on themselves by hard usage of the body by whippings scourgings fastings pilgrimages the like where they take penni worths on their skins but their sins souls are no whit touched or mortified but increased rather a superstitious conceit of merit and satisfaction made thereby to Gods justice or justly inflicted on them by the hand of justice for their disloyalties 2 Inflicted treasons conspiracies poysonings or attempts to destroy their Soveraign Liege Lords Kings which just punishment of theirs they will falsely call martyrdome and a Baptisme of blood washing them from all their sins without any other sorrow for their evil deeds in wh ch they rather glory rejoyce standing in stead of all other punishment to them either in Purgatory or yet in hel which by this means they hope and suppose they do escape prevent 2 By common Christians who acknowledge no other sorrow for sin then such as is outward Others there are who through their ignorance or rather as they are leavened with Popish principles conclude with themselves they need no more sorrow then such as they have found for if sorrow be good they have had
sorrow is sound and good and such as God accepts of More for the present thou needest not to stay and assure thee and lesse will be too little SECT 2. The truth of sorrow shewed from two Properties seven Effects and six Concomitants of it 2. Particular Trials of the truth of our sorrow 1. By two properties of godly sorrow It is 1. Voluntary BUt now more particularly not to speak of the properties of godly sorrow which some observe as that it where it is is 1. Voluntary whereby men are not so much humbled so was Pharaoh as humble and humbling themselves as did Josiah 2 Chron. 34.27 working their hearts thereunto and grieving that they cannot more grieve yea turning their laughter into weeping making their fond and foolish mirth the matter of their sorrow Of which enough already when I shewed that it must be as well in prosperity as extorted by adversity and feares 2 Durable 2. Durable and a thorough humiliation not for a fit when they as some fitly compare it are only sermon-sick and therein like to such as are sea-sick who are presently well when they come to land or into calm water so when they turn their backs on the Church and preacher and come into merry company and among their old companions whereas true sorrow which is according to God Psal 51.3 is more constant and durable as was Davids My sin is ever before me and so it differs from unsound sorrow and such as is from naturall causes as hath been partly said already and this thorough humiliation is the thing now to bee tried 2 By seven effects of it Neither will I speak or largely discourse of those seven Effects of godly sorrow whereby was wrought repentance to salvation not to be repented of which the Apostle noteth in the Corinthians and which his former Epistle had wrought in them For behold saith he 2 Cor. 7.9 10 11. this self same thing that yee sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge Dyke of Repentance Chap. 14 15. I will rather refer the Reader to that worthy Treatise of Repentance where they are sufficiently handled and which is in many hands and easily procured Only as occasion shall serve I shall touch upon some of them 3. By divers concomitants and consequents of it Only now I shall mention such concomitants consequents and effects as I find elsewhere in Scripture to be coupled and joyned to such sorrow as God will accept of as sound and sufficient and which he both requires of all and hath accepted of in true penitents reserving such last as my Text will afford or occasion us to take notice of more specially 1. Acceptation of punishment 1. I find Acceptation of the punishment joyned to such humiliation as God looks for so that when we accept willingly of the one God will accept graciously of the other If they shall confesse their iniquity Levit. 26.40 41. c. and that I have walked contrary unto them and have brought them into the land of their enemies if then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity then will I remember my Covenant c. This requires an humble not extorted only by an humble patience or yet simply a willing patience and submission unto Gods will and a willing and humble bearing of the indignation of God because we have sinned against him And it is the truer note of sound repentance Micah 7.9 with respect to sin because it brings some evidence with it that sin more then punishment doth trouble that soul and that we grieve and are pricked and broken in heart chiesly because we have grieved and peirced so good a God by our sins according to that in Ezekiel And they that escape of you Ezek. 6.9 shall remember me among the nations whither they shall be carried captives because I am broken with their whorish heart which hath departed from me And they shall loath themselves for the evils which they have committed in all their abominations such as was in the good Theef Such a convert was he whose words on the crosse with Christ in reproof of his fellow who in his suffering only sought deliverance saying to Christ Save thy selfe and us were these Doest thou not fear God Luke 23.39 40 41. seeing thou art in the same condemnation And we indeed justly for we receive the due reward of our deeds But of this before when we spake of the procuring cause of godly sorrow 2 Weeping and other outward expressions 2 Chron. 34.27 2. With true sorrow and tenderness of heart and humiliation of soul before God I find that in good Josiah there went weeping and rending of clothes which were outward expressions of true inward and hearty sorrow which accordingly God graciously accepted Because thine heart was tender and thou didst humble thy self before me and didst rend thy clothes and weep before me I have even heard thee also saith the Lord. Whence we will conclude that though all cannot in their sorrow shed teares and that shedding of teares in some as in Esau is deceitfull as also rending of clothes a custome out of use with us now yet true sorrow of heart cannot be without some out-ward expressions of it Nehe. 2.2 Matth. 26.75 Luke 18.13 as sadness of countenance so it was in Nehemiah teares as in Peter smiting on the breast as in the Publican and such like so that though Hypocrites may counterfeit all these whose hypocrisie by other notes hath been and shall be discovered yet for such as give themselves either excessively to mirth laughter and carnall delights or constantly So that a sensuall life cannot consist with godly sorrow Luke 16.19 without the exercise of godly fasting and humiliation as Dives did who was clothed in purple and fine linnen and fared sumptuously every day they are far from true sorrow for sin whatsoever they may pretend It s but like the sorrow of some drunkards who never weep but when they are drunk their hearts are not so much at any time seemingly burthened with sin as when they are overburthened and oppressed with surfetting and drunkenness As in such as seek to put away sorrow by carnall mirth but then is the heart farthest off from true and godly sorrow yea they feeling some qualms of grief through conscience of sin to seize upon them have no readier way to be shut and rid of them then eagerly to pursue their pleasures that so they may forget their sorrow and stop the mouth of their pursuing Conscience as some when they are arrested get the Serjeant into a Tavern and make him drunke that so they may escape him So it was with those whom God colled to weeping and to mourning c. and
faith and repentance to their sacrifices as types of Christ testifying their self-deniall confession of their guiltiness and their faith in Christ by presenting the sacrifice to the Priest to die in their stead so taken by the wisest by laying their hand upon the head of the same as it were so translating their guiltsness to it But most through their ignorance and error offered their sacrifices without respect to Christ though much mistaken by most who rested in outward works rested in the bare work done without saith repentance or renovation of their lives made God beholding to them for their pains and cost and in a word sought their justification therefrom as Papists in great part at least seek to be justified by works This I will not say but might be the meaning of that young man who came to Christ saying Good master what good thing shall I do that I may have eternall life Mat. 19.16 17. and Christ to convince him answers him accordingly If thou wilt enter into life keep the commandements And of those in John Joh. 6.28 What shall we doe that we might work the works of God yet these here did not so But we cannot conceive that these here yea or any truly touched in conscience for sin did any whit aim at or trust to any works or worth of their own No who being convinced of their guiltinesse and danger they are now and not till now convinced of their sin of crucifying Christ are afraid of his power and justice and seek nothing more then his favour and pardon only they know not how to obtain it conceiving it a thing not wholly impossible therefore finding and seeing no help in themselves either from any worthiness or goodness renounce themselves and seek direction from the Apostles wisedome or power of theirs they renouncing themselves in all these seek direction from the Apostles saying What shall we do as conceiving God would not deal with them as with stocks or save them unwillingly but by directing them to that way and course whereby they might attain to his favour not limiting God to the condition of works which thus they confesse in effect were none good in them seeing their ill deeds put them into this perplexity in all self-deniall but seeking pardon and life some other way unto which they should be directed being resolved to follow such directions given them by the Apostles of Christ who knew his will and mind though it were with the losse of all name credit with men wealth who are directed liberty yea temporall life it self and that they were injoyned any thing though never so hard harsh to the flesh or hazardous to faith and repentance Therefore as our Saviour directed those Jewes to saith in him saying to their demand Joh. 6.29 This is the work of God that ye beleeve on him whom he hath sent and John tells us This is his commandement 1 John 3.23 that we should beleeve on the Name of his Son Jesus Christ So Paul directed the jaylor and Peter here these Jewes to faith baptisme and repentance things to be done yet not barely at works but as leading to Christ though not barely to be rested in as works but as they lead to Christ being sanctified of God to that end and all of them implying self-deniall And it is Gods manner to bring men to despair in themselves before they can hope in him to throw away all their own works and righteousnesse as so many Idols and to say with Ephraim repenting Hos 14.8 What have I to do any more with Idols And with Paul Acts 9.6 who also at his conversion asked the like question Lord what wilt thou have me to do Phil. 3.7 8 9. What things were gain to me those I accounted losse for Christ for whom I have suffered the losse of all things and do count them but dung that I may win Christ and be found in him not having mine own righteousness which is of the Law Reasons why we must deny our selves in matter of salvation especially but that which is through the faith of Christ the righteousnesse which is of God by faith And good reason for it he seeks as our good so his own honour thereby And therefore injoynes us in our Ministery by which men are converted and saved to convince men to make them know and acknowledge all their abominations Ezek. 16.2 to beat them out of themselves to take them off their own bottoms and roots that so we may ingraffe them into Christ the true Vine 1. Gods glory even that of his free grace in a word by the Law to make them know their sin and impotencie that whether he save or passe them by yet every mouth might be stopped and all the world may become guilty before God Rom. 3.19 20. to 26. or subject to the judgement of God and that their justification may be acknowledged to be freely by grace and not at all of works And as God on his part will have it thus for his own glory even the glory of his own free grace Ephes 1.6 so it is fit that we as we desire or expect the salvation of our souls do seek it out of our selves and that for these two reasons 2. We are so to do because 1. All the causes of salvation are without us Acts 16. Ephes 2.8 First All the causes of salvation are without our selves 1. God the Father is the author of it 2. Christ the purchaser 3. The Holy Ghost the applier and perswader of the heart 4. The Word preached the outward means which God sends whither and to whom only he pleaseth And 5. Faith the instrument whereby we lay hold on salvation and on Christ yet it is the work of God Joh. 6.29 And his gift which we have not by nature or of our selves but by the mighty working of his power Eph. 1.18 19. 2. It is not in man to direct his steps neither is the way of man in himself Jer. 10.3 Our wits are uncapable of heavenly mysteries 1 Cor. 2.14 2. Because of our natural ignorance and impotency to save our selves Our wisedome foolishness 1 Cor. 1.19 20. Our reason enmity against God and his Law Rom. 8.7 Our own thoughts and purposes evill Gen. 8.21 Our knowledge and affections brutish Jer. 10.14 Psal 73.22 Our new birth is not of blood nor of the will of the flesh nor of the will of man but of God Joh. 1.13 1 Pet. 1.23 24 25. For all flesh is grasse and all the grace thereof as the flower of the field c. So that we must be quite turned out of our selves and be born again Joh. 3.3 and become as little children Mat. 18.3 else we cannot see the Kingdom of God Our new birth is a new Creation and that is properly a motion from nothing or not-being to something or to a being Now Being is double Our new birth
3 Honourable 3 And as this Being in Christ is spirituall so you see it is also Honourable for hereby though otherwise never so mean in the world we become and are the sons of God John 1.12 4 Rich whereby we partake of his Annoynting he becoming to us a Prophet 4 It is also a rich Being whereby we becoming by it members of Christ and that both in regard of body and soul 1 Cor. 6.15 17. Rom. 12.5 do partake of his Annoynting that is of his Spirit Joh. 2.27 and of all the gifts of it Acts 2.17 18. as these in my Text did ver 38. by which he becomes to us a Prophet revealing in us and to us the eternall will and good purpose of the eternall Father concerning our salvation Priest John 1.18 a Priest to reconcile us by his blood to bring us into favour with God again and to keep us in the same by interceding for us and by pleading our cause at his Fathers right hand King A King to rule and guide us by his word and Spirit and to fight for us and protect us against all enemies bodily spirituall eternall and infernall in the mean time enduing us with the riches of all his merits And what are all earthly things to this Being 5 Blessed and much better then a sinfull Being 5. It is also a blessed holy and happy Being Eph. 1.3 and in that regard infinitely better then our being in sin and under wrath as wicked men are who being out of Christ are never well or to their content but when they are drunk merry secure proud in the fashion of the world and in their heart glorifying themselves as Babylon is brought in Rev. 18.7 saying in her heart I sit a Queen and am no widow and shall see no sorrow Such a Being is a miserable Being and as it is sinfull so is it temporary and shall end when endlesse sorrows beign whereas our Being in Christ as it is from eternity 6 Eternall even before our being in the world and before our effectuall calling namely in Gods election Ephes 1.3 4. yea and after our calling notwithstanding our falls which do not separate us from Christ after we once be truly in him though thereby wee have no incouragement to sin so it is to eternity Here in assured hope and right we even now being raised in our bodies and sitting together inheavenly places namely in Christ Jesus and hereafter in the full fruition and beatifying vision and sight of him In these regards wee are to deny our selves in the rest These things considered should we not for Christ and the injoying of him be content if need so require to deny our selves in all things else What shall we lose if forgoing all things else we gain him and such a Being in him which as is said includes a fulnesse of all things and is better then any being else out of him as being an estate and a Being most stable spirituall honourable rich and blessed even to eternity and to labour after this Being seeing hereby we 1 Get somewhat to oppose our naturall and carnal selves And this the rather should we now by self-denyall and seeking to become new-creatures in him labour for inasmuch as so we shall finde 1 That in us which will enable us to withstand and oppose our carnall sinful and naturall selves and Being which Being alone swayes all and carryes us from God and Christ to all evill Where there is nothing but a naturall or a sinfull Being it will never yea it can never oppose it self but being one with it self seeing nature wil not otherwise oppose or den itself will seek ever to maintain it self in its own proper Being as carnall wisdome will never oppose or deny it self but when Christ is once our wisdom and we are once made wise in him carnall reason and wisdom will finde opposition from spirituall wisdom so generally when we are all and onely flesh and carnall fleshly and carnall men and company without us and such like motions within us have us at command and no temptation is truly and spiritually unlesse upon carnall naturall worldly and base respects withstood But that then is no true genuine or full self-denyall nature or the flesh rules and commands all still Onely where we have a new being in Christ there we have that which truly and diametrally will oppose corruption and the fleshly part and self in us So onely it is with the truely regenerate where the spirit in them as a new and supernaturall principle doth lust against the flesh and though it lust and strive against the spirit yet the spirit in the end prevails There is no true self-denyall of a mans self but by the spirit of holinesse and of power This helps to enable us to deny our selves 2. Thus by becoming new creatures in Christ 2 Finde fâ—llâ—â— content we onely finde true full and every way satisfactory content which makes us willing to deny our selves and to forsake all whether sinfull or yet if need be naturall contentments for him and for God in him No content out of Christ which men in vain seek Whilest men want Christ and enjoy not God in Christ they seek contentment in and from every thing but finde it in nothing They know no sufficiency but such as is in themselves or in the creature or if you will in God and Christ injoyed and had in their own way and as carnall reason or proud nature shall dictate to them and direct them They want the fruition of God which now is had onely in Christ and so they want contentment yet because they would have it they seek it either in some base lust and sinfull way from their lusts whether open or more secret which to them is as their God and they know no other happinesse and so every hypocrite lives in some sin or other or from the creatures or from the creature as from riches favour of men friends honours c. unto which they flee for their comfort or otherwise for defence and protection or from themselves in whole or from themselves as from some worth or merit in them or at least in part so seeking salvation not from Christ alone as if he alone were not alsufficient and alone able to content them but from some supposed merit or satisfactory works of their own or other mens from some goodness of their own nature or some power of their own free-will or from their duties in which they rest or at least from their duties otherwise good and necessary to help us unto Christ and to assure us of our being in him in which they rest and with which being otherwise it may be with diligence and zeal performed they altogether take up and so for want of denyall of themselves in them come short of Christ Whereas if these men did apprehend the fulness of Christ and saw and
own private and particular cause of joy should not be thought on but laid aside when it goes not well with Jerusalem and Sion as it was with the Wife of Phinehas as in divers examples Phinehas his Wife who for grief to hear that the Ark of God was seized on by the Philistims fell in labour and would not be comforted in a son which she bare she set not her heart to that neither did she regard it But to shew what she most laid to heart she named the childe Ichabod that is Where is the glory or There is no glory saying The glory is departed from Israel for the Ark of God is taken and so she died 1 Sam. 4.20.21 22. Nehemiah The like we see in that worthy Nehemiah Neh. 1.3 4. who understanding the misery of Jerusalem though he himself was in great favour with Artaxerxes the King and that it was well with himself yet sate down and wept and mourned certain days and prayed before the God of heaven on the behalf of his distressed brethren The like I might shew in Abraham interceding for Sodom Abraham and specially for Lot and in all likelihood not sleeping the night before Gen. 18. Ezekiel Moses Paul Joshua Josh 7 5 6 9. So in Ezekiel and the mourners Ezek. 9.4 8. In Moses and Paul of whom before And in Joshua and the Elders sorrowfully complaining in fear the enemies should environ them round and cut off their name from the earth so that God should not have a Church on earth to serve and honour him And thus by Gods blessing and mercy the care of our dread Soveraign Our own Land at this time and of this our Nation hath shewed it self concerning the distressed estate of Gods Church and people in Ireland not onely by and in the monthly exercise of prayer not sparing either Prayers fasting and supplication for them to draw down a blessing from God upon them and themselves but by supplies made both of money Money or munition and men who to represse those Popish and Romish Rebels and inhumane monsters have hazarded their lives Lives for Ireland yea many of them for the publick good and peace of that Church and people and re-establishing of the true Religion among them and securing it to our selves have already spent their best blood and lost their lives and as we see it in nature Thus in the humane Body the hand will expose it self to save the head and the whole body yea in Nature and in the Vniverse the water and fire will forsake their own proper motion and nature fire will descend and water ascend rather then there be any discontinuity or vacuity in the whole Yea every creature is ordained of God to be serviceable to the more superiour and not for it self alone The Earth is for the corn wine and oyle and these for Gods people Birds beasts bees are fruitfull not for themselves but for us men neither is every man born for himself but for others also and for the more publick good of State and Church Every good man is a common good and of a publick spirit for the good of many This makes such an one a Man among men one of a thousand Let us thus conceive as of the naturalnesse and necessity so of the excellency of this publick spirit Private interests to be denyed for publick persons Example in the Galatians once that so for the publick good of many especially of those that are good and publick persons we may be content to deny our selves in our own particular interests as the Galatians were once so affected to Paul that to have done him good or that it had been possible they would have plucked out their own eys and have given them to him they had him in such love and estimation in Priscilla and Aquila Gal. 4.15 as also had Priscilla and Aquila who for Pauls sake laid down their own necks Rom. 16.4 so ingaging in acknowledgment of thankfulnesse not onely him but also all the Churches of the Gentiles whose Apostle he was However as the need of such requires in an high estimation of them as publick good things and profitable to many let us be willing so far to deny our selves for them as in our wealth and that is but duty to contribute to them and communicate to them in all good things or in all our goods Gal. 1.6 and afford them double honour 1 Tim. 5.17 and in our names by answering for them in our lives if need be by speaking or pleading for them as did Queen Esther Thus to do namely to subordinate a mans self to the more publick and generall good of the Church Signes of self-denyal gathered from the four generall things named cause and people of God is an evident expression of one that denies himself truely as is also the practice of those other things formerly mentioned as Greater care to gain a mans own soul then the world High estimation of Christ of his excellency fulness and All-sufficiency with a true sence of a mans own emptiness worthlessness folly especially an high estimation of Christ with a mean conceit of our selves impotency wretchedness basenesse or in want of the sence of these with a true desire to know the worst by a mans own self as in Eli 1 Sam. 3.17 18. Job 34.32 and Psal 139.23 and by being well-affected to the means of discovery of him to himself and not willingly and willfully ignorant of what may debase him and advance Christ and respect to Gods glory Lastly Subordination of a mans self and all unto Gods will and glory of a mans wealth liberty name yea life rather then deny God in his truth glory worship as wee see in Daniel Dan. 6.10 and in the holy Martyrs of Jesus Christ not being ashamed to confess Christ and to advance Gods glory in any company or upon any occasion The conclusion of this point of self-deniall But now it may seem high time to leave this discourse of self-deniall in this place where it is not so directly and by way of precept taught as gathered and presupposed in these who were so savingly touched by the word and driven out of themselves so as to cry out Men and brethren what shall we do But as I have said the uncertainty of my long abode with you and of having occasion more purposely to handle the argument together with the exceeding great usefulness and profit as I hope of the duty have drawn me on to be so large This if it seem to be prolixity shall be recompenced with brevity in the dispatch of the third and last observation concerning the qualification of those whom God doth save with which all shall be finished CHAP. XXXVII SECT 1. Shewing thirdly that such as God converteth and saveth must be willing and pliable to Gods will and ready to submit to him in matter of 1. Salvation 2. Religion and