Where 1 How they came to be pricked Chap. 6. 2 That all true Converts must first be pricked in heart Where The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it is so and there the 1 Explication Chap. 7. Sect. 1. 2 Illustration Sect. 2 3 4. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Demonstrations or Reasons why God will have it so Chap. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the manner order and degrees of Conversion 1. As it depends on love in God chap. 9. 2. As it depends on the power of God and that in regard 1. Of the meanes and persons working it Chap. 10. Sect. 1. 2. 2. Of the work it self where the works 1. Of the Law § 3. 2. Of the Gospel Sect. 4. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Uses and Application The Vses and Application Where USES of four sorts 1. Generall of Triall and as preparative to the rest Chap. 11. 2. Such as respect those who as yet have not been pricked 1. Of Instruction Chap. 12. 2. Of Terror Chap. 12. 3. Of Exhortation where 1. Motives Chap. 13. 2. Meanes to be used 1. Le ts removed 1. Such as hinder the words to pierce Chap. 14. Sect. 1. 2. Such as keep the soul from being sensible of pricking Sect. 2 3 4. 2. The Means to be used are 1. Gods Word C. 15. § 1. 1. Heard 2. Recalled 3. Applied 2. Consideration of sin sect 2 1. Originall 2. Actuall 3. Gods judgements 1. On our selves § 3. 1 Past 2 present 3 tocome 2 On others c. § 4. 4. Gods high Majesty well thought on Sect. 5. 5. Earnest prayer Sect. 6. 3. Such as respect those that have been pricked in heart who are 1. Instructed 1. Not to return to sins sorrowed for chap. 16. § 1 2. 2. To go forward with this work of Humiliation sect 2. 2. Exhorted § 3. where 1. Reasons why we are not to rest in every slight sorrow Sect. 4 5. 2. A Case resolved shewing when a man is humbled enough where 1. Directions to such as seem not humbled enough Chap. 17. Sect. 1. 2. Signes of true sorrow 1. From the grounds of sorrow 1. Negatively § 2. 2 Affirmatively c. 18. § 1 2 3 4 2. From the Concomitants and Effects of it cap. 19. in seven Sections 3. Comforted cap. 20. 4. Such as concern all who are 1. Instructed how to carry themselves towards mourners Chap. 21. 2. Such reproved as censure and reproach them Chap. 21. 3. All of all sorts exhorted to get mournful hearts Chap. 22. 3. What they said And said unto Peter and to the rest of the Apostles Men and Brethren What shall we do Where four thing 1. Who said Such as were pricked Chap. 23. 2. When Presently Chap. 24. 3. To whom and so of whom do they seek direction namely of the Apostles who are considered in relation 1. To God where 1. The nature of their Office Chap. 25. § 1 2 3 4. 2. Their order of naming Chap. 26. 3. Their number Chap. 26. 2. To these Converts as the same who 1. Wounded them C. 27 2. Were derided by some of them Ch. 28 4. What they said where 1. A Compellation 1. Men Chap. 30. 2. Brethren Chap. 31. 2. A Consultation where 1. Who consult who 1. For number Chap. 32. 2. For inward motive Chap. 33. 2. About what even the saving of their souls Ch. 34. 3. The Consultation it self Shewing how such as are converted must be qualified namely They must 1. Consult and shew care of the main shaking off security Chap. 35. 2. Deny themselves 1. Specially in matter of salvation and in duties belonging to Conversion Chap. 36. Sect. 1 2 3. 2. Generally in all things else where 1. In what things 1. Absolutely Section 4. 2. In some case only as in things 1. Natural Sect. 5. 1. Faculties of soul 2. Things of this life 3. Life it self 2. Spirituall in 1. Duties § 6. 2 Gifts § 6. 3. Eternall as 1. In some accidentals of glory as 1 Degree Sect. 7. 2 Time Sect. 7. 2. In glory it self that concerning the salvation 1 Of others Sect. 8. 1 dead 2 living 2 Our own Sect. 9. With a Generall Reproof Sect. 10. 2. For what we are to deny our selves namely for 1. God in his 1. Perfections Sect. 11. 2. Glory Sect. 11. 2. Christ in his 1. Excellencies Sect. 12. 2. Alsufficiencie Sect. 12. 3. Our own souls considered in their 1. Worth § 13 2. Salvation § 13 4. Publick good of 1. Church § 14. 2. Common-wealth § 14. 3. Publick persons § 14. 3. Be ready to do Gods wil and to submit to it in matter of 1. Salvation Ch. 37. § 1 2 2. Religion and Worship Ch. 37. § 1 2 3. Odedience with the comfort of so doing at Christs coming Ch. 37. § 1 2 A TREATISE OF COMPUNCTION OR Pricking of Heart Acts 2.37 Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and Brethren what shall we doe CHAP. I. Concerning the time of mens Conversion With Vses The good fruit of Peters Sermon THese words and the following shew the fruit and good effect of the Apostles teaching on the day of Pentecost especially of Peters Sermon which was the conversion of many Jewes Conversion even three thousand soules the beginning and preparation whereunto is contained in these words Where we have first Where 1 The Meanes Instrument of Conversion Gods word preached The Instrumentall cause of their conversion expressed which was Peters Sermon from the fourteenth verse to this verse but the vertue and power of the principall Worker which is God and Christ by the Spirit is included Secondly A double Effect First Their being wounded in heart Secondly The expression of their inward sorrow and care to be saved by their words Or we may referre all to these three Heads What these Converts First heard Secondly suffered thirdly said SECT 1. Concerning the change in Conversion NOw when they heard this The summe of what they heard is in the thirty sixth verse namely first The dominion of Christ Secondly Their sin in crucifying him This heard and beleeved Where 1. Time 2. Persons 3 Meanes of Conversion is made the ground of their conversion Where we may take notice of first the Time Now when secondly Persons They thirdly Meanes Heard this Where first the Act heard secondly Object this All which being expressed in the English are implyed in the Originall The Time Now and not till now The time of their conversion Now and not before though formerly these Jewes heard not only the Apostles but Christ himselfe often preach unto them Now they are pricked and cry out when before no word would pierce their hard hearts nothing was heard from them then but such like speeches as these Thou art a Samaritane and hast a Devill Away with him crucifie him c. but now they are inwardly wounded
pricking in heart is an effect of Peters Sermon it will teach us this lesson that The best kind of teaching and preaching is that which pricks mens hearts and toucheth woundeth and convinceth their consciences I call it best and that both in regard of Gods glory whose word is thus by convincing men most magnified whether it prove the savour of life or of death seeing men once convinced by it God can more glorifie himself whether in his mercy or justice manifested towards convicted sinners and also in regard of our good and conversion and that for these reasons 1. Because this course is according to Gods own order in the conversion of souls 1 God convinced Adams conscience and so prepared him for the promise of the Messias 2 Christ began his Ministery by preaching repentance 2 Sonne Matth. 4.17 he so dealt with the Jews and with the woman of Samaria Joh. 4 18. 3 yea the comforter 3 Yea the first work of the Comforter is to convince men of sin to their condemnation before he convince them in their judgement of righteousnesse in Christ to their justification see John 16.8.9.10 for indeed there is no true consolation but out of deep humiliation no true joy and comfort but such as issues out of straits of conscience if we speak of men capable and legal convictions The spirit before it comfort it shakes a man and makes him fear see Hebr. 2.14 c. It s a course which God prescribes us his Ministers to use even to cry aloud and not to spare to tell men of their sinnes 2 God prescribes the use of it to cause them to know their abominations and to give them warning of their danger Isa 58.1 2. Ezek. 3.17 and 16.2 3 he blesseth it 3 Lastly its that method which God most blesseth as in Nathans plain dealing with David thou art the man and in other Prophets and in the Baptists preaching Vse 1 For Ministers thus to preach and to leave stings behind them Matth. 3.7 8.9.10 or Luk. 3.7.8 9. with 10 11 c. in his Apostles preaching here Vse 1. It is for the direction of us Ministers who as occasion serves must be full of the wrath of the Lord not preaching pleasing things to tickle the eare but sound saving and wholsome things to prick and wound the heart leaving stings behind us in mens hearts before we bring hony to please their tast first using corrosives by pouring in wine then lenitives oyl to supple heal The words of the wise saith Solomon are as goads and as nails fastened by the Masters of Assemblies whech are given from one shepheard Eccles 12 11. Jer. 23.29 yea Gods word in the mouth of his servants is like a hammer not onely to break the rock in pieces but to drive in those nails even to the head into mens not skins onely goads pierce the skin but flesh and hearts too thence to fetch and draw teares which Saint Augustine calls the blood of the soul Our manner of teaching should be such as not to seek applause to our selves but sobs and tears in you our prayse should be your teares your sighs not your hemms not the clapping of your hands To wring tears from their hearers or Plaudite as at a play but the knocking of your breasts and Plangite as at a funerall It was said of one after an oration made to the people of Athens that he left certain stings in their minds so did Peter here and so should we send you home as much as we can weeping to your closets Pericles in a sence of sinne and danger and so should we wield this sword of the spirit as to aim chiefly at your hearts and so stedfastly and strongly follow home the thrust like Masters of defence as not to suffer you to put it by And to convince 1 Sam. 15.13 14. c. Though such conviction prove not saving Gen. 4.7 Call to Newcastle or methods for discovery of sinne in the Ministers method by your shifts evasions excuses extenuations justifications no more if we had the skill then Samuel would suffer King Saul to evade him till he had convinced him and brought him to confesse his sin And this we must do though our reproofs and convictions do not alwayes prove saving so did not Samuels so did not Gods own reproof and conviction of Cain And Stephens reproof and conviction of the Jews to be the murtherers of Christ had not the same effect with Peters here it was the same sword or word of God but with the point it pricked the one savingly and with the one or both of the edges of it it being not kindly received cut the other to the heart and wōunded them mortally 2 For hearers 1 to submit meekly to the reproofs of the word but of this more elsewhere 2 This teacheth you to desire such kind of teaching not to be displeased with such as so faithfully deale with your souls and to learn of these here who though deeply charged by Peter yea pricked and wounded did not rise against him or say what or who is he this that thus boldly chargeth us but meekly receiving the word of reproof and as guilty persons convinced of their sinnes what shall we do its true alas we indeed are guilty neither should you shew your selves unwilling to have your wounds searched to the bottome 2 Therefore the law is now to be taught under the Gospel 3 It s a good sign to be pricked Treat on Ezek. 16.2 or Gods charge to his Messengers concerning conviction of sinners p. 237. c. or to have your sins discovered and brought to triall seeing all sinne is a traytor to God and his glory and by your unwillingnesse to have it found and brought to judgement you make your selves more guilty But of this as also other uses concerning the needfulnesse much more lawfulnesse of preaching the Law now in time of the Gospel not to justification but to the conviction of sinners and to prepare and bring them to Christ as also that it is no ill signe simply to be met withall netled pricked and troubled in conscience by the word so that we seek or accept of ease and help by the word I say of these and such like uses elsewhere more largely and purposedly CHAP. V. SECT 3. Pricking of heart considered as the fruit of sinne and that sin carries a sting with it 2 The second relation which this Pricking hath is to the sinners themselves and to their sinnes THE second Relation that this pricking hath is to the sinners themselves and to their sinne the fruit whereof we see is at best sorrow fear pricking and wounding of the heart and spirit The word they heard brought to remembrance their sinne and their sinne presented them with wrath and so their heart is struck with horrour fear amazement and confusion the conscience awakened would not suffer them any longer to rest
seeing nothing is more opposite or a greater enemy to this pricking of heart or to the tender plyable humble and contrite heart such as I desire and endeavour to bring you to then is hardnesse and senselesnesse of heart and soul And thus having according to my office endeavoured to prepare the way for you and to gather out the stones I will come a little nearer to direct you to the Means Isa 62.10 by the use of which with Gods blessing you may attain to true compunction of heart and contrition of spirit the thing I aim at CHAP XV. SECT 1. Of the means of true compunction and sensiblenesse and first of Gods word heard Meanes of compunction and sensiblenesse such as was in these Jews and shall be at their calling again recalled and applyed THis pricking of heart as we have heard doth imply first tendernesse and withall pliablenesse to Gods word and will Secondly sensiblenesse and sorrow for sin not excluding fear of Gods judgements such as was in these Converts in my Text who were 1 pricked in heart that is wounded in conscience and made sensible of their sin and danger 2 Pliable to Gods will saying what shall we do And such as shall be again in these Jews at their conversion when first they also being convinced and made sensible of their sin in piercing and crucifying their Saviour shall mourn bitterly for the same Zach. 12.10 and shall no longer be stiffe-necked or abide in unbelief Rom. 11.23 such a heart was that of King Josiah and such as was in good King Josiah which was both tender and humbled yea rent and sorrowfull which made him both mourn within himself and send to enquire of the Lord with readinesse of heart to obey 2 Chron. 34.19 21 27. That then which I desire to bring or at least to direct you to The divers phrases signifying this compunction of heart is that which the Scripture in variety of phrases signifies not onely by the tender heart and heart of flesh Ezek. 11.19 and 36.26 but thus to have the heart pricked as in my Text to be of an humble and contrite heart Isa 57.15 to be of a wounded spirit Prov. 18.14 of a broken heart Psal 51.17 and to have the caul of the heart rent as Hos 13.8 Joel 2.13 God onely can and doth soften the heart Now howsoever we are exhorted hereunto and directed to the means by which it may be wrought in us yet we must know it for an undoubted truth that it is God who onely makes the heart truly humble tender and senfible Ezek. 11.19 and 36.26 Jer. 23.29 I will give them an heart of flesh which he doth by the meanes of his word which becomes as fire and as an hammer by his Judgements Mercies which yet he doth by Meanes 1 by his word and Corrections c. which he requires we attend unto and make a right use of by hearing meditation application and prayer so that whilst we thus do we are said to humble our selves though it be God by whose hand and power such hearts are given us 2 Chron. 30.11 12. 1 by our hearing his word faithfully taught 1 Make conscience of hearing of Gods word as it is taught especially by such as Peter here and other the Apostles were who without flattery in a zeal of Gods glory and of the Conversion of those they preached unto in power also and demonstration of the spirit now more abundantly powred upon them told these Jewes and convinced them of their sins that they were the crucifiers of Christ whose glory also they set forth Such teaching convinceth and judgeth the harers yea makes them judge themselves fall down and worship God and whilst the secrets of their hearts are made manifest acknowledge a divine presence and power in the preacher 1 Cor. 14.24 25 So was it here with these Converts who found a greater and more effectuall power in the word preached and thus brought home to their consciences The power of Gods word in pricking the heart which Miracles did not in these Jews then in all the miracles which God shewed either before and at the death of Christ when yet the very stones and rocks and the vail of the Temple were rent asunder or now at this time when besides the mighty noise and shew of fire or fiery tongues from heaven they saw and heard the Apostles men of no note nor learning speak in all languages the wonderfull things of God Acts 2.13 so in David they mocked at that but were pricked wounded with this Thus David after his sin of numbring the people came to a sense of his sin and his heart pricked or smote him for it and brought him to confession of it but when after the Lord had sent the Prophet Gad unto him to convince him by offering him an hard choice for that is given as the reason so that a Sam. 24.10 11 12. I do not say the word is alwayes thus powerfull or in all some are more hardened by such a ministery as the anvile by the strokes of the hammer God justly denying them his grace and not working in power with his word onely I say if the word thus preached do not prick if the word do it not nothing will do it wound and mollifie the heart nothing will do it If God by his word and spirit breath not upon the soul the soul cannot breath out so much as a sigh for sin if that wind blow not the waters of repentance will not flow if he send not out his word Psal 147.17 18. Exod. 17.6 our icy hearts will not be thawen if Gods presence promise and power be not there mans indeavours are not of effect If God stand not upon the rock our rocky hearts though Moses smiting the same shall never bring forth water onely where God will soften and wound the heart he by such a Ministery as is named shews out his power and poures out his spirit and makes his word effectuall to that purpose Wherefore if indeed we would have such hearts wrought in us we must indeavour to live under such a ministery we must desire yea and strive to live under a searching and forcible Ministery where we may hear such doctrine and so handled and applyed as that the secrets of our soul our secret sins and our hearts may be ransacked sifted and tried we may be made known to our selves and become vile in our own eys the deceits of our false hearts discovered and our sin and danger fully revealed to us without all flattery and partiality Till we be within such a distance and compass as within which the word is onely except extraordinarily active wee can expect no such at least saving effect from it Buy the truth then and spare for no cost rather then want it and accordingly to spare for no cost that is such wholsome and powerfull teaching account
ministeriall pains and conceptions which with some of my ancient hearers proved altogether abortive will yet find better acceptance here and such as I blesse God with many other of better temper among my ancient hearers they have found and that the seed cast on the thornie and stonie ground and hearts of many in England will take better root and thrive better in another soil as some trees transplanted do I recommend this mite of my good will to your Worships and to their perusall here as also to the Churches service and use elsewhere resting Dantzick June 28 1642. Your Worships and the Churches Servant R. J. An Advertisement to the Reader KNow that this insuing Treatise was sent into England and should have been printed in Anno 1642 but what by the death of one undertaker after the book was approved according to Order of Parliament and what by the inconstancy of another who after hee had printed the first three sheets gave it over and fell to a more gainfull trade of printing Diurnals it hath been laid aside thus long But now since my return into England the Copy being recovered and the printing of it by a third person procured I thought good though after six yeers of the date of it to let it passe in the stile it was written in at first and so as if I were still with my Hearers at Dantzick Judge of it then according to time place and persons when where and to whom it was preached and it being of generall use make improvement of it for thine own spirituall good for which thou hast the prayers of the unworthy Author The general Contents of each Chapter of this Treatise and of the several Sections under their several Chapters respectively containing the chief doctrines handled therein As for the many particulars under each Chapter and Section they may by a short glance of the eye be viewed in the margine of the booke it self CHAP. I. Concerning the time of mens Conversion Section 1. But first of the Change which is in Conversion Section 2. Why Christ converted not so many at any one Sermon as Peter and the rest here did with Uses Section 3. Why mens Conversion is often so long delayed by God with Reasons and Vses CHAP. II. Concerning the Persons converted by Peter c. their Quality Number Section 1. That some otherwise devout men need Conversion Section 2. God freely singles out some of many of whom his Church consists And of the freenesse of Gods Grace with four Vses CHAP. III. Concerning the Means of Conversion the hearing of Gods word preached Section 1. Of the Act of hearing and of the power of Gods Word whence it is with five Vses Sect. 2. Of the profit of hearing Gods word aright whence it is with three Vses CHAP. IIII. The Object of hearing generall and speciall here And what doctrine is like to do the greatest good even that which most advanceth Christ and debaseth man with reasons sons and uses respectively CHAP. V. The effects of saving hearing of Gods Word Section 1. 1 Pricking of heart Section 2. Pricking of heart considered 1 As the work of the Word And that the best kinde of preaching is that which pricks the heart Why With two Vses Sect. 3. Pricking of heart considered 2 As the fruit of sin And that sin carries a sting with it With Vse Section 4. Pricking of heart considered here as the first step to true Conversion And that Conversion must begin at the heart With two Reasons and three Vses CHAP. VI. How these Converts in the Text came to be pricked in Conscience CHAP. VII Shewing that all true Converts must first in some measure be pricked in heart Section 1. The Explication of this point of Doctrine and of whom and how it is meant with the difference between the Elect and Reprobate in their legall sorrows Sect. 2. The former point illustrated by Scripture and examples Sect. 3. That all in some measure must be pricked in conscience though not all alike Where four Reasons why Sect. 4. Who are more roughly and who more gently dealt withall in their Conversion Which difference is shewed with respect of their different conditions 1. present 2. past 3. to come Wherein Gods wisdome wonderfully appeareth CHAP. VIII The Demonstration of the former Point with the Reasons both on mans behalf and Gods why God will have all Converts of age to be first brought under the spirit of bondage CHAP. IX Of the Order of Conversion and 1. As it depends on Love in God Where ten approaches of Gods grace towards us all free CHAP. X. Sect. 1. Conversion is also a work of Gods power Sect. 2. The Order of Conversion as it depends on Power And first In regard of the Persons and Means imployed in working of it which is onely the Word and no other means without the word neither Sacraments Miracles Afflictions c. without it Sect. 3. The order of the work it self of Conversion And first seven orderly works of the Law Sect. 4. Eleven orderly works of the Gospel CHAP. XI Containing anVse of Triall as preparative to the rest CHAP. XII Vses for such 1. as have not been pricked And first The danger of a false peace and the desperate estate of secure sinners CHAP. XIII 2. A large Exhortation to the secure And Motives urging them to be afflicted and to mourn for sinne CHAP. XIIII Containing Means of Contrition and first A removall of Lets Sect. 1. Such lets removed as hinder the Word of God to pierce And they are six Sect. 2. Le ts removed which make the soul senselesse And first Sensuality and worldlinesse Sect. 3. Three moe lets removed Which are Great sins Little sins Custome of sinning Sect. 4. Two moe Lets Gods secret vengeance and Hardnesse of heart with the nature and danger of it and means to prevent it CHAP. XV. 2. Of the Means of true Compunction and Sensiblenesse Sect. 1. And first Of Gods Word heard recalled and applyed With the power of it in pricking the heart Sect. 2. Of the Consideration of sin Originall and Actuall in the aggravations of it Sect. 3. Gods judgements on our selves past present and to come should humble us Sect. 4. Others sufferings especially Christs should move us Sect. 5. Gods high Majesty well thought on would abase us Sect. 6. Earnest prayer with God a meanes of Humiliation and a way to derive power from him when especially it is joyned with watchfulnesse Sect. 7. A reproof of the secure with an exhortation and caveat CHAP. XVI Vses for such secondly as have been wounded Sect. 1 And first that they return not to sins for which they formerly have smarted Sect. 2. That secondly they goe on with the work of humiliation and that they seek not ease too soon Sect. 3. An Exhortation hereunto that we follow home Gods strokes till we be throughly humbled and cured Sect. 4. Divers reasons why men are not to take up with legal qualms til they
know of God or of his will concerning the meanes of our recovery and salvation till God in and by Christ declare it to us Joh. 1.18 neither know we the things of God or any saving truth as of our selves 1 Cor. 2.14 Nay Secondly such is our impotency that we cannot either know them or yet doe any thing for our selves in the businesse of our conversion 2 Our impotency both which he healeth us of till God by his word and spirit work the same in us God must create us anew by the same mighty power of his word by which at first he made the world Psal 33.6 John 3. We must be drawn Joh. 6.44 and born again of water and the Spirit as the ship cannot move it self but as it is first born up of the water Secondly set forward by the wind both being without her selfe Now this is done whilest we receive into our soules and affections the gales of Gods grace and blasts and breath of his Spirit by attentive hearing of his word by which his Spirit is ministred to us 2 How Let us then attentively hearken to Gods word and so seek and expect the good and profit of it Let us chuse Maries part Luke 10. 1 Take heed of lets and take heed of Martha's incombrances and of such lets as prove hinderances to the fruitfull hearing of it as of worldly cares pleasures and in a word of having our hearts set upon the things of the world as Oxen Farmes Wives c. 2 So hear as first meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we cannot hear it aright unlesse we first seriously meditate on the things we do hear as the word here seems to carry a continued act when they had heard there was not an end the word still sounded in their ears that they were the Crucifiers of Christ that Christ whom they crucified was the Lord of life these nailes stuck in them whether they did eat drink lie down or arise Whilest the heart museth and meditates on an object it comes to be affected as Psal 33. Lament 3.19 20. 2 Pet. 2.8 Lot in seeing and hearing vexed his soul i. e. he pondered the evils done and was the more vexed with their unlawfull deeds 2 Apply it Secondly We must so hear as to apply particularly to our selves what we hear for so these here came to be wounded when the point of this sword was set to their breasts and they could not neither did offer to put it by This belongs both to the Preacher to doe who must not draw and only flourish his sword this sword of the Spirit but strike home with it his mark being only or chiefly the heart for so the word both hits soonest and pierceth deeper and becomes as nailes fastened by the Masters of Assemblies and also to hearers themselves who must help their spirituall Surgeons and Physicians to apply the plaister or potion by keeping the one close to the sore and the other in their stomack without casting it up But of these two On 1 Cor. 11.31 pag. 1332. c. Meditation and Application as meanes of Humiliation more largely elsewhere 3 Beleeve it Thirdly The word heard must be mingled with faith in those that hear it else it profits them not Heb. 4.1 2. 4 Obey it Yea fourthly it must be followed with obedience as here these both beleeved the things taught them to be true and being directed to repent and to be baptized they both repented beleeved and were baptized If then we would reap the fruit and benefit of hearing and be blessed thereby we must both hear and keep the word we hear Luk. 11. otherwise God will not hear us Zach. 7.13 Exhortation with other reasons In a word if we will be Christs sheep we must receive his mark and that must be in the eare John 10.3 27. Mat. 13.43 17.5 If we will be his servants for ever we must suffer him to bore our eares that the pearles of the Gospel may hang at them If we will either beleeve or pray aright we must hear aright the first link of that golden chaine of the Apostle is hung at the eare Faith cometh by hearing c. Rom. 10.14 17. And if we would find such saving effects of the word as these here we must so hear as they heard and as is said for when they heard they were pricked in heart and said Men and brethren what shall we do It s said of the Weasel Mustella concipit aure parit ore She conceiveth at the ear and brings forth her young ones at her mouth So the seed of Gods word received in at the eare and conceived there and in the heart bringeth forth the fruit of holy thoughts meditations and devotion and expressions of inward sorrow for sin at the mouth Vse 2 Vse 2 This being the profit of hearing and duty of hearers let us see what to judge Of reproofe 1. of scoffers 2. of enemies to hearing in others first of scoffers at the word c. Secondly of such as hinder and keep back others from hearing as Elymas would have done the Deputy such as are enemies to the spirituall good of soules and shew themselves children of the Devill Who are of the Devill whose office is to make the hearing of the word unfruitfull if he cannot keep them from hearing then he steales the Word heard out of their hearts as the birds pick up the seed after it is sown Luke 8. lest men beleeve and be saved but if he can he will keep them from hearing it herein like the Jaylour who though he suffered his Prisoners to have their hands and feet free yet he keeps the prison doore fast lockt and bard and so long he fears no escape of his prisoners so Satan lets such as he keeps captive it may be to have their hands at liberty to reach out an almes and sometimes their feet to go to Church to hear Prayers saith one but he will be sure to keep the eares Dr. Featly And under Gods wrath which are the gates and doores of their souls fast Yea such are also under the wrath of God 1 Thess 2.16 3. Of such as lightly account of hearing who to discountenance it prefer before it 3. Generally we see what to conceive of such as with whom Satan prevailes so far as either through meer negligence refuse to hear Gods word when they may preferring their ease and sloth or at least to hear it onely of such as are like themselves and will flatter them and are time-servers or through prejudice of the word to hear the voice of a man the Pope forbidding them to hear when yet God calls them to hear as our Popish Recusants or to stop their ears from hearing and lock up that door by breeding in them a contempt at least neglect of hearing not onely by pretending that we all know enough already practice is more needfull
but by opposing to it not only practice but secondly reading thirdly the spirit and inspirations fourthly praying which may also answer so many objections 1. Practice as if they needed no more knowledge 1. What can we hear say some that we have not heard the greatest defect is in the practice of duties To which I answer First we may hear that which we have forgot our memories are like leaking vessels Heb. 4.1 or we have made little use of what we know and so stand inneed of stirring up see 2 Pet. 1.12.13 Secondly We must heart to have our affections wrought upon till which time all our knowledge or hearing availes nothing as these Jewes heard formerly from these Apostles and from Christ himself that they never beleeved till now viz. that Jesus was the true Messias and therefore were never pricked in heart or wounded savingly till now So for other affections besides sorrow as joy hope fear zeal Thirdly The same word of God the more it is boulted the more meale like good corne it yeeldeth like a plentifull mine in which the deeper we dig the veine proves the richer 2 Pet. 3 18. Psal 119.18 and we should grow in knowledge and desire to see deeper into the wonders of Gods Law 2 Reading Rom. 10.17 2. Some reject hearing and preferre the reading of the word in publick and in private yea the reading of printed Sermons as more accurate for the most part To these I only at this time oppose Gods Ordinance from which onely we may expect his blessing by vertue of his promise annexed It s said Faith comes by hearing but the hearing is by the word and commandment of God Bare reading is not such preaching as the Scripture commends to us It is the Gospel preached which is Gods power to salvation Rom. 1.16 and the preaching of the Crosse which though it be to such as perish foolishnesse yet unto us which are saved it is the power of God 1 Cor. 1.18 Naamans cleansing was no effect properly of the waters of Jordan but of faith and obedience to Gods word c. 3 Some expect to be taught without the ordinary means of hearing 3 Inspirations Iohn 6. Psal 94.12 seeing it is written They shall be all taught of God And Blessed is the man whom thou teachest out of thy Law True God can save without the word and teach us onely by his spirit so he can feed us without bread as he did Moses for forty dayes in the Mount and he fed the Israelites in the wildernesse with extraordinary food from heaven when they wanted ordinary But God works now and usually by meanes not by miracles As therefore no man contemnes ordinary and corporall food because God can feed us otherwise and as the Israelites having the fruits of Canaan to feed on depended not any longer on Manna from heaven so we must not neglect the hearing of Gods word preached because God can give the spirit without it as to elect infants dying in infancy because God doth not at least ordinarily give his Spirit but by the word which where preaching is and may be had it were presumption tempting and mocking of God to expect it yea a provoking of God to give over to delusion of Satan 4 Those that oppose prayer to preaching 4 Prayer that Gods house is an house of Prayer not of Preaching Domus Orationis non Orationum and of Sermons Of Orations to God not from God to us True Christ said indeed his house was a house of Prayer but where said he so was he not then preaching in the Temple to the buyers and sellers and was there not in the Temple as well the Oracle and the Lamp of God dayly burning a type of his word as well as the Altar of Incense But I ask Who can pray aright that knowees neither what to pray for nor how both which are taught us by the word How can we pray aright without faith or call on him on whom they have not beleeved how shall they beleeve on him of whom they have not heard or how shall they hear without a Preacher Rom. 10.14 And so how can men in prayer confesse sin and yet not know sin by the word c. Not to mention that Prayer and Invocation is often in Scripture taken for the whole worship of God Gen. 4 26. Acts 2.21 and so it includes preaching too Vse 3 Vse 3. Lastly It is a good signe of good intended by God to such as to whom he sends his Word and Ministers It s a good signe where the word is and is reverently heard if especially they reverently and meekly hear and receive the word without quarrelling with it or the Preacher when their sins are discovered they convinced Christ his Kingdom and glory advanced as here comes next to be shewed It s a good signe that God hath some to call convert and save eternally And it may and should encourage all to hear with deligence alacrity and hope to reap the good fruit of their hearing yea to long for and desire it and not to put any barre in the same by their negligence in hearing prejudice had of the Preacher either his person matter and doctrine being Gods pure word though harsh to us or manner and plainnesse As contrariwise where either there is no preaching or no sound preaching or conscionable hearing and practice of things heard it s a signe that whether Christ with draw himself from a people or come by his word to such it is in judgement and for their further hardening and blinding as Joh. 9.39 Isa 6.9 10 11. CHAP. IIII. The object of our hearing generally and specially and what doctrine is like to doe the greatest good With Vses 2 TTe Object of their hearing This 2 The Object of hearing or these things or that which was spoken to them by Peter and the rest on this day when the Spirit came upon them so visibly 1 Generally Gods words 1 In general the Object of our hearing is and should be the word of God only taught by such faithfull Ministers of Christ as he stirres up calls and assists by his Spirit Thus every-where we are called on to hear the word of the Lord Isa 1.10 Jer. in the mouth of Christ and of his Ministers 2.4 7.2 -20. c. the voice of Christ or Christ himself Mat. 17.15 hear him Joh. 5.25 10.3 -16. yea of his Messengers Prophets and Ministers Zach. 7.7 seeing he that heareth them heareth Christ Luke 10.16 Luke 16 29-31 And this is no other then the voyce of the Spirit speaking in by the word as in Noah Gen. 6.3 which God hath of old promised to accompany his word Isa 59.21 and since the ascension of Christ also who hath promised by his spirit and power to be present with his Messengers to the end of the world Mat. 28 18 19 20. and to send the Spirit the Spirit of
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
especially labour to keep tendernes of heart take advantage of their youth and without delayes and procrastination begin to repent and to shew themselves sensible of their sin and of Gods displeasure lest whilst they presume of more time stregth God give them up to hardnesse and finall impenitency Jer. 13.23 It is hard doing good when once we are accustomed to evil The longer the young plant or tree groweth the deeper root it taketh and whilst custome is not in time resisted it becometh necessity Directions and Means to prevent it 1 Fear it above all evils Therefore that hardnesse of heart prove no let to thy repentance follow these few directions 1 Fear it as thou woulest fear the devil himself blessed is he that thus feareth None are further from the danger of it then those that fear it most the not fearing it is the next way to fall into it or rather a signe it hath taken hold on us already If now when you heare so much of it your hearts be not struck with some terrour but that you account all you heare as an idle and empty sound of words your case is dangerous and much to be suspected Fear it then when it is so and fear it lest it be so with you a Pray against it Now if you fear it as you have good reason then in the next place Pray most earnestly and continually against it pray that God would not take his word and ministery of it from thee whereby thou shouldest be hardened and left without the direction instruction and reproof of the same as he threatens to such as in time repent not by it Revel 2.5 Pray that through thy abuse of the word he deny thee not the blessing of it and make it to thee as the white of an eg as the savour of death Pray that he would not send thee such teachers as never or sleightly reproving thee shall so seem to approve of thy courses and help to harden thee to thy destruction and that thou be not hardened under the reproof of Gods faithfull Ministers as were the Jews Isa 6.10 and 63.17 pray that God would not take away his fear from thee Jer. 32.40 or harden thy heart against it Psalm 51.11 or his holy Spirit which commonly in the motions of it accompanieth the word preached but having given way to thy lusts with David pray with him and say Oh cast me not away from thy presence and take not thy holy Spirit from mee Whatsoever thou deny me or take from me be it wealth estate friends office c. yet take not thy holy Spirit from thee Oh beloved it is the Spirit of God which mollifieth the heart and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction Gen 6. Psal 19.13 my spirit shall not alwayes strive with him Pray and say Lord keep me from presumptuous sins and yea pray as he himself hath taught thee lead us not into tentation Psal 81.11.12 Pray that God would not give thee up to thine own hearts lusts to thine own will desires affections or to doe evil without check or controll of thy conscience or of his spirit that he would deny and crosse thee in all evill or hurtfull purposes desires endeavours and teach thee withall to account such crosses thy greatest blessings on earth and that he would in mercy rather hedge up our way then that we should lose our selves by straying out of the right way as Hos 2.6 7. 3 Beware of evil company and example 3 Take heed of evill and lewd company whose example and encouragement may help to harden thee and acquaint thy self with those that are good and provoke and exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne 4 Take heed of such things as make way for hardnes Heb. 3.13 Take heed of such evils and sins as procure it as of all those lets formerly named that of inconsideration First set thy sinne before thee be at some distance with it whilst sin and thou art all one thou wilt never be sensible of it It is an experienced rule The objects of senses being close placed to the organ of the senses makes no sensation as colour near the sight is not discerned and so in the rest And withall take heed of such sinnes as procure hardnesse and provoke God to give thee up to it as especially these first little love to the word and truth this makes God give men up to strong delusion 2 Thes 2.10 11. 2 too much love and desire to be flattered as in Ahab hating Michaiah and giving heed to flattering prophets he shall have such sent him in wrath 1 Kings 22.8 22 23. 3. Idolatry as Hos 4.17 Ephraim is joyned to idols let him alone and Rom. 1.21 22 23 with 24 26. there is like reason for spirituall Idolatry with the creature and when mens hearts are joyned to their lusts 4. Presumptuous sinnes as in Elies sonnes 1 Sam. 2.22 -25. Heb. 10.26.27 and 12.16.17 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind Rom. 1.27 28. 6 generally rejection of God and disobedience to his word Psal 81.11.12 1 Pet. 2.7 8. with scandall unjustly taken at the truth Matth. 15.12 13 14. Let them alone c. 5 Make not light of sinne be not greedy after it retain shamefastnesse Lastly Make not light of 1 sin account no sin light or little make it not so by your extenuations and justifications catch not at occasions of sin be not greedy after sinfull delights gain c. This will either make you or prove you to be past feeling retain shamefastnes tendernes lest once passing those bounds you grow extremely impudent in sinning as Isa 3 9. Jer. 8.12 and as young women or men when once they have lost modesty and shamefastnesse they grow impudent and blush at nothing Or of reproof of the word 2 Of reproof snuffe not at it hate not your reprovers so onely do scorners Prov. 15.12 be not grieved when the word of God finds you out 3 Of Gods threatnings Or of Gods threatnings which strikes terrour into tender souls 2 Cor. 5.11 they tremble at Gods word Isa 66.3 Gods punishments are fear full to them Job 31.23 and Pal. 119.20 account not Gods threatnings as wind Jer. 5.13 make not a jest of them Jer. 23.33 flatter not thy self against them Deut. 29.14 20. These are ill signes and would in time be abandoned Thus you have heard somewhat largely of the hard heart and the evill and danger of it it being a senselesse heart a sensuall heart a fat and grosse heart a seared and a gangrened heart a brawny and callous heart a stony heart in a word a bewitched heart yet not impertinently I hope
hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal 32.3 4 5. These here in effect do the same by these words of theirs confessing as hath been said their sins and finding like mercy ver 38. On the other hand Cain being pricked in heart and conscience for his bloody sin and in Cain doth also speak and utter and some other Jews but what words of despair so those Acts 7.54 being cut to the heart gnashed upon Stephen with their teeth and uttered words of desperate rage and madnesse crying out with a loud voice and stoning him v. 57. And howsoever in affliction the tongue sometime belie the heart Hypocrites may counterfeit Psal 78.34 35 36. as in the grosser hypocrite yea also self-deceiver who when God smites them enquire early after him as did the Israelites in the wildernesse Neverthelesse they did flatter him with their mouth and they lyed unto him with their tongues Yet I say in true grief the tongue truly sympathizeth with the heart and expresseth the affections of it truly as in the Parrot Yet they bewray themselves by their words c. which being beaten cryes like it self with its naturall voyce and not as at other times like a man artificially And though Pharaoh Judas and many like unto them seem to shew by their words and confession some compunction of heart yet both their words being well weighed at least their after-deeds do shew the hypocrisie or deceit of their hearts and that their grief was not true and genuine for their sins but for the punishment and through legall terrours or meer naturall conscience within them Contrariwise a good heart being smitten of God will either be silent unto God and not dare to mutter or murmure against him or withall it will utter onely good words as we see in Job chap. 1.21 22. and chap. 13.15 Though he slay me yet will I trust in him Thus it is constantly with it though perhaps in a fit it may forget it self and utter words of discontent as we see in the same Job and Jeremiah and others The reason of all this is that sincerity and integrity which is in the heart of those whom God doth soundly touch Reason which is a single heart not a heart and a heart or a tongue and life different from the heart which it seems Nature it self would teach us all seeing Anatomists teach that the heart and tongue hang upon one string Dr. F. ibid. so that when the heart is moved with any passion or perturbation the hammer as in the former resemblance beats upon the bell and the mouth soundeth and answers the motions and affections of the heart Vse 1 In our sorrows to shew our sincerity by our words and by the nature of them Let us therefore when Gods hand toucheth us shew by our words and deeds also sutable that our hearts are inwardly well affected and truly humbled under his hand for our sins truly desirous how to pacifie him and to procure true peace to our consciences It s a signe the hearts of many are but lightly pricked or touched with remorse for their sins they do so little complain or make their moan to others who may afford them ease by their counsell and good directions As on the other hand such as most complain out of an inward feeling of their sins and who accordingly move doubts and questions concerning their estate of soul are none of the worst Christians at least they are in a good way 2 And so generally For more general Vse It were to be wished that men by their words and language as also by the nature and quality of their discourse and speech did shew the soundnesse holinesse and integrity of their hearts within more then they do The heart will be venting it self by the tongue and commonly according to that abundance which is in the heart the mouth will be speaking A reproof of such as pretending good hearts yet are tongue-tied Many talk much of their good hearts to God ward but if their hearts within were so good holy hearts believing hearts humble hearts hungering hearts zealous hearts as they pretend they would not be so tongue-tied as they are either to God-ward or towards others If Gods word were in the heart of many Ministers 1 In Preaching at least as a burning fire they would soon grow weary with forbearing to preach and to speak in his Name Jer. 20.8 9. though his word should be made a reproach to them and a derision daily So if the hearts whether of many Ministers or others 2 In Prayer were truly pinched with sense of their own and peoples wants they could not take up with bare generall forms of words in their seeming prayers or with a generall invitation of others to pray or at best to joyn with them in rehearsing more then praying the Lords prayer The heart truly touched with a sense of its own guiltinesse and of Gods displeasure or of its own wants could not take up with forms of words framed by others or at least long rest in them but would vent it self by words at least by sighs and groans sutable to its condition Such as complain that for any expressions of their own they are tongue-tied in Prayer let them strive to get better hearts sensible hearts sanctified hearts hearts full of the spirit of God which is a spirit of grace and of supplication Zech. 12.10 for were they full of it they would otherwise vent themselves then they do whereas now they draw neer to God onely with the mouth and with their lips honour him but have their hearts removed far from him Isa 29. ver 13. their hearts are more tyed and shut up then their tongues and so in effect both are tyed to God-ward So many are and some complain that they are not so profitable in discourse and in private conversation with others by holy conference as they should be 3 In speaking of good things by instructing exciting and for God exhorting encouraging of others yea admonishing and reproving them for their vanity oaths reviling of Gods people and his people and for their speaking evill of Gods good ways But if these would look into the true cause hereof they would finde that either the Law of God is not at all in their hearts for then they would speak wisdome and their tongue would talk of judgement or that their hearts are not so holy so charitable and compassionate towards others so zealous for God and his honour and such beleeving hearts as they should be or for time of profession calling and means might be But for a tongue that straitens it self to speak of better things then are in the heart A dissembling tongue reproved c. either in matters of God and of profession of godliness or in duties and profession of love towards others this is
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
be humbled enough Sect. 5. The former exhortation further followed that our sorrow may be to repentance CHAP. XVII A Case shewing when a man is humbled enough Sect. 1. Directions what to do in case of a seeming defect in our sorrow Sect. 2. Signes of true sorrow 1. From the Antecedents of sorrow And 1. What sorrow is not sound scil That which is caused by envie anger natural causes whether outward or inward by melancholy and that which is grounded on any power of mens will CHAP. XVIII Signs of true sorrow from the true Grounds of it Sect. 1. And first If it be for sin and upon a true sight thereof more then for punishment Sect. 2. How to know whether our sorrow be for sin as it is sin And first If it be in our prosperity as well as adversity Sect. 3. If it be for all sin in our selves and others Sect. 4. True sorrow is occasioned by some hope and glimpse of mercy CHAP. XIX Other Trialls of a sufficient Humiliation from the Concomitants and Effects thereof Sect. 1. And first It is generally shewed what is sufficient Humiliation Sect. 2. The truth of sorrow shewed from two Properties seven Effects and six Concomitants of it Sect. 3. From other Concomitants gathered from the Text As 1. Confession of sin even to man Sect. 4. Detestation of sin an effect of true sorrow for sin Sect. 5. True Contrition in the heart fils the head with care and causeth Consultation about the Means of cure and is not cured but by spirituall means Sect. 6. Self-denyall accompanieth true Contrition Sect. 7. The contrite heart is an obedient heart CHAP. XX. AnVse of Comfort to the truly contrire CHAP. XXI Vses fourthly concerning All. 1. Instructing how to carry our selves towards such contrite ones 2. Reproving and censuring their censurers and persecuters Their doom CHAP. XXII An Exhortation to all of all sorts to get this mournfull disposition of soul for sin With moe Lets removed CHAP. XXIII Where is shew'd another effect of the word and what these yong Converts said And that the heart being once affected sheweth it self by words and thereby may be discovered CHAP. XXIIII Shewing that in trouble of conscience for sin Means should presently be used Why withVses CHAP. XXV Sect. 1. That comfort to our troubled consciences is to be sought onely of Gods faithful Ministers Why Sect. 2. False Means of cure are to be abandoned What they are Where the Libertines Objection against us is answered Sect. 3. With two other Vses shewing 1. That few are pricked 2. A difference between the sound and unsound in trouble of soul Sect. 4. Three Directions to be in such case followed which the Apostles being sought unto do give And no other in effect to be given by Ministers With three other Directions to be followed in case of wrongs done by us to other men to regain our peace CHAP. XXVI The Apostles considered also according to their 1. Order 2. Number And that Direction and Comfort is to be sought of others as well as of Peter and much more then of Peters pretended Successor the Pope CHAP. XXVII Gods Word cures as well as kils CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured at one time or other by those that now disrespect them Why With doubleVse CHAP. XXIX Shewing what Titles were given to the Apostes and what now are usurped by the Pope and kindely taken by others CHAP. XXX God teacheth us by Men the ground and Reasons why with diversVses concerning both Ministers and their hearers CHAP. XXXI Sheweth that Ministers are Brethren one with another and with their people WithVses CHAP. XXXII Consultation of many about the good of their souls is no Conventicle CHAP. XXXIII That there is the same means of cure in like case for all distressed in conscience CHAP. XXXIIII The chief care of Christians should be how they may save their Souls CHAP. XXXV How such as God will save must be qualified And first That they must question their estate and shake off security WithVses CHAP. XXXVI Such as are converted and saved must seek salvation out of themselves Where largely of Self-denyall Sect. 1. But first That men by sin bring themselves into great straits Sect. 2. Why we are to deny our selves and all goodnesse in our selves in the matter of salvation Sect. 3. Use 1 of Instruction and Exhortation to denyall of our selves as in other things so particularly in duties concerning Conversion Sect. 4. Containing a more generall Exhortation to self-denyall And shewing first In what things wee are simply and absolutely to deny our selves Sect. 5. Shewing secondly in what things otherwise lawfull wee are to deny our selves And first In things naturall and these of three sorts Sect. 6. Secondly In things spiritual as in Duties Gifts c. Sect. 7. Thirdly In things eternall as first In some accidentals of glory as in the degree and time of it Sect. 8. Secondly In glory it self And first In the salvation of others Sect. 9. Secondly That in some case wee should be ready to deny our selves in our own salvation Sect. 10. Containing a second Use or a reproof of such as being convicted by the Word do yet oppose it and are all for themselves Sect. 11. A third Use Incouraging and Directing what to own and shewing for what we are to deny our selves And first for God in his Attributes and glory Sect. 12. Secondly for Christ in his Excellencies and All-sufficiency by making him All and in all things to us Sect. 13. Thirdly Shewing we are to deny our selves in other things for the eternall good of our souls Sect. 14. Fourthly Shewing that the publick good of others of the Church and Common-wealth is to be preferred before our own private good CHAP. XXXVII Sect. 1. Shewing 3 That such as God converteth and saveth must be willing and plyable to Gods will and ready to submit to him in matter 1. of Salvation 2. Of Religion and worship 3. Of Obedience Why With Uses Sect. 2. An Exhortation to Obedience with the comfort of it at Christs coming contrà Terrour to the rebellious and disobedient The generall Method of the whole TREATISE on Acts 2.37 Where three things What these young Converts 1. Heard 2. Suffered 3. Said 1. What they heard where of 1 The time of their Conversion Now and not till now Chap. 1. 2 Persons They where their 1 Quality Chap. 2. 2 Number Chap. 2. 3 Means of their Conversion when they heard this where 1 The Act Heard Chap. 3. 2 Object This 1 general Chap. 4. 2 special Chap. 4. 2. What they suffered They were pricked in heart which passion is considered in a threesold relation 1 To Peters Sermon as an effect of it Chap. 5. Sect. 1 2. 2 To the sinners themselves as a fruit of their sin Sect. 3. 3 To the whole work of Conversion and as the first degree and beginning of the same Sect. 4.
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
thee a fisher of men or thou shalt catch live men Peter could hardly have expected to have made such a draught at one Sermon So though we see for the present little fruit of our labour yet we must consider Gods word is powerfull and can when God so pleaseth change yea break and bruise the stoutest heart But howsoever we shall not lose our labour with God Gods word will have its worke and effect some other way to his glory and our comfort See Isa 49.2 3 3 4 5. which is spoken of Christ not onely in his person but in his Ministers and Isa 55.10 2 Cor. 2.15.16 We shall be unto God a sweet savour of Christ in them that are saved and in them that perish c. This comforts us again in the weaknesse of our own gifts 2 In the weaknesse of their own gifts to to look to Gods promised assistance so long as we shew our faithfullnesse in that little which we have If God give us a call we must not plead with Moses We are not eloquent Exod. 4.10 11 12. we must and may comfortably expect assistance ability and strength from God as also good successe in our Ministery according to a Promise made to Christ and in him to us Esa 60.4 5 14. 2 Cor. 2.14 Which if we do finde we must return thanks to him which causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2. Gods people and hearers generally should not be discouraged too much with the hardnesse of their own hearts 2 To people who complain of hardnesse of heart See 2 Cor. 12.8 9 10. with their forgetfulnesse unfruitfulnesse deadnesse dulnesse so long as they be truly displeased with themselves for these pray heartily to God and strive against them Gods power in the word is such as that it can and will if they wait subdue all these It is perfected in Weaknesse Nay though men were as these here in the Text hard-hearted against Chirst and his word and such as hate him and have long rejected his word and grace we should not despair of them as hath been said neither they of themselves so long as they withdraw not from hearing of Gods faithfull Messengers They may meet with a Peter at one time or other at least Gods power is not shortned now more then formerly Even refractory sinners may be reclaimed Which may encourage and give hope to the greatest sinners when they consider this power of Gods word yea of Gods grace by which they here were savingly pricked and pierced that by their sins pierced Christ yea and indeed crucified him that they through the preaching of the word came to be saved by Christs blood Not to despair either of Gods mercy through the greatnesse of their sins 3 who with wicked hands at least by their votes did shed Christs blood There is hope then for the most rebellious Let none then ascribe so much to their own wickednesse as with Cain to say My sin is greater then can be forgiven but let such in hope of mercy attend diligently on the word humble themselves mightily begge grace earnestly wash throughly not by dipping or by little consideration of sin which may defile us the more as the face or foul cloth lightly touched with water but by soaking and rinsing and bathing our selves in the teares of repentance and hearty prayer to God with David that he would wash them throughly from their iniquity Psal 51.2 Neither let any ascribe so little to Gods power and grace as because they have no power in themselves to subdue this or that corruption in them finding so much heardnesse of heart or weaknesse to withstand temptation to despair of help from God Is either any sin in them or malice of the devill against them so great and strong that these shall be more able to damne them then God to save them This were too injurious to Christ and to themselves As it is too great a discouragement so it argues too much pride if they had more power of their owne they would lesse be beholding to him now that they have none of their own they will as much despair with that unbeleeving Prince 2 Kings 7. of Gods power as of their owne and so deserve to be used in some proportion as hee was even to see mercy given to others as bad as themselves but not to taste of it because of their distrust as it was with Cain also Vse 4 4 Is the word thus powerfull through God To shew forth in our lives the power of the word Why 1. It s else an ill signe of no grace in us Let it be thus powerfull in us who live or have lived long under the Ministery of it It s an ill signe when one feeds constantly on good wholesome and hearty meat and yet with Pharaohs leane Kine looks ill on it gets no strength of body but keeps lean little and weak still And as this is an ill sign to such that Gods Ordinance is accursed to them neither can they have any assurance that they are the children of God begotten by the word when the childrens bread this word of God doth not nourish and strengthen them for all in Gods house are fat and good-liking So secondly 2 It s a disgrace to the Gospel they bring a disgrace upon the word and Gospell of Christ by their power-lesse and fruit-lesse lives and so give occasion for enemies of Religion as Papists and profane Atheists to blaspheme the same and to upbraid Profession because of the loose lives of many Professors Ah beloved I know we what we doe let us take heed of this dishonour done to Christ and his word Our lives should be as Comments on the word or as Wax imprinted with the seale of the word As then there is a power in the word so let there be a power of Godlinesse in our lives and a life of grace and faith in our whole course of life neither let us take up take up with bare formes of godlinesse nor rest in outward performances in heart-lesse live-lesse services 3 Sin else and Satan will be powerfull in us to damnation Let not the name word and Gospel of God be evill spoken of through us Thirdly But if otherwise the word of God in us be not and that through our own default the power of God to our salvation let us look to it lest our own carnall reason lusts and sin become the power of the Devill in us to eternall damnation nay the same very word which now hath no place nor power in the disobedient shall prove a terrible word unto them one day at the power of which heaven and earth shall shake as they do even in this life much more then hereafter when Christ shall come to judge them according to this Word and Gospel in flaming fire 2 Thess 1.8.9 taking
vengeance on them that know not God that obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power See wee then that we refuse not him that speaketh c. Heb. 12 25 26. 2.1 2 3. Let such look to this who finde an irresistible power in all sorts of temptations to sinne A reproof of such as suffer the world to be more powerfull in in them then Gods Word from their lusts or the men of the world who if they hold but up a finger it is as a strong cord to draw them with them into all excesse or the very looks and speeches of the harlot are enough to cause them follow though it be as the Oxe to the slaughter And so when they can find and professe that they can be moved even to tears at the beholding of a Play and that much sooner then at a Sermon as some have done Oh it s a signe the Devill hath a strong hold in them and hath taken up their hearts which are shut towards the word and open only to vanity Vse 5 5. Lastly If we have found any good by the word that we are become new men by it Being converted not to ascribe the glory of it either to our selves or to the gifts of the Minister 1 Cor. 3.5 let us give God his glory and not ascribe our conversion in whole or in part either to our selves to the power of our own will to our own wit aptnesse or good nature see Joh. 1.13 Mat. 16.17 or yet to the gifts and abilities of the Preachers what is Paul or what is Apollo I know some Ministers may be called powerfull Preachers in comparison of others namely such as follow Gods method of Preaching and that course which he chiefly blesseth yet it is not the Minister but God which converts opens the hearts pricks wounds and after heales it We may and must respect and honour such as so labour even with double honour but as the Ministers of Christ God himself must have the honour of their work We must not ascribe to them either too little but honour them for their works sake and be thankfull to them as to spirituall parents under God or too much but acknowledge the power and grace of God in and by their Ministery And thus for the power of the Word SECT 2. Concerning the profit of hearing Gods word With Vses 2 WEe note from this their hearing the word so as to be pricked and wounded Note 2. The profit of hearing Gods word and at length fully converted by it as the power of Preaching so The great good and saving effects of hearing aright We may see here how that the Hearing of Gods Word as it was taught by Peter and the rest Proved the means of their Conversion and Salvation For bereby first their eyes came to be enlightened 1 It opens the eyes to know Christ and they came to see both their own sins and their Saviour and at length to be directed in and to the only way of salvation vers 37.38 Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus at length their eyes were opened Luk. 24.27 31. and they knew him yea afterwards presently appearing to them and the rest and aplying the Scriptures to the present occasion it s said He opened their understanding that they might understand the Scriptures and the Scriptures but that was by his powerfull Spirit accompanying his word seeing formerly he had expounded and opened unto them the Scriptures And thus the Lord teacheth men out of his Law which Law and word of his is a light to give us understanding of his ways and of our wayes too Psal 94.12 It enlightens our minds and directs our Path. Thy word saith David is a lamp or candle to my feet and a light unto my path Psal 119.105 It is given to direct and lead us in this our pilgrimage to heaven as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse and as Ships are directed by lights from without in their course into their dangerous havens which in some havens are double or two which are to be brought in a right line together in the Ships course so here is a double light this of the Word and that other of the Spirit accompanying the same by which we come effectually and safely to be directed 2 It awakens out of security Secondly This same Word did also by pricking and wounding these Jewes awaken them out of their security in which they did lie and should have lien for ever So God awakened David by the Prophet Nathan and rouzeth men daily from their quiet sleep in sin 3 It both wounds and heals Thirdly But as it did awaken them so pricking and wounding it did let out their corruption and made way for the perfect healing and cure of their soules 4 It is the ordinary means of conversion and salvation Fourthly In a word it thus proved a word of life to them and as we have said the means of their salvation And so indeed we must conceive of the word and the right hearing and preaching of it as of the means of our salvation So it was also in Lydia and the Jailor Acts 16. And contrariwise the rejection of the word preached Acts 13.48 is an adjudging of our selves unworthy of life Whence is it so This in briefe is not from the power of the word it selfe but from Gods appointment and blessing and by vertue of his Ordinance seeing he hath so ordained and appointed that faith should come by hearing Rom. 10.14 15 16 17. and hearing is by the word i. e. command and appointment of God as elsewhere on the text I shew To this end God stirres up and endues with gifts as here and sends Ministers where he hath any to save and accordingly by his Spirit whereof the word preached is the Ministery makes it effectuall in whom he pleaseth though by his absolute power he can if he would and doth where he will as in elect infants dying c. save and apply Christ by his Spirit onely Vse 1 Vse 1. This teacheth us as we desire the good and salvation of our souls Of Instruction Diligently to hear Gods word Why 1 Considering our ignorance to be diligent in hearing of Gods word as it is faithfully taught by the true Ministers and Teachers of it Our necessity requires it Such is our ignorance such is our Impotency we cannot save our selves First our ignorance is such naturally since we fell into sin and under the curse that of our selves we neither aright and convictingly know our sinfull or yet accursed condition We are apt to think well of our selves and of our own wayes though they be never so bad or accursed of God much lesse doe we
Vse 1. This condemns all such doctrines whether Popish or Lutheran as make either Christ but half a Saviour To condemn such Doctrine as makes or us so much 1. Christ but half a Saviour 1. The Popish sort make Christ but in part a Saviour first in part only a Prophet adding doctrines of men of the pretended Church and Traditions to his written word by which as by a rule he teacheth us and our teachers too yea by ascribing to their Popes a power of judging and determining of Controversies Secondly in part a Priest setting up a sacrificing Priesthood now in the New Testament whereby they really and effectually pretend to offer up Christ for the sins of the quick and dead which was his work alone who was once offered to bear the sins of many Heb. 9.28 and 10.14 and who by one offering of himself hath perfected for ever them that are sanctified which his work they make common to every Masse-priest yea by ascribing merit and satisfaction to the works and sufferings of men laid up in the supposed treasury of their Church and by dividing the work of Intercession between him and the Angels and Saints Thirdly in part a King making the Pope to have a plenitude of power and Soveraignty both spiritual over mens consciences and temporal over their persons also and over all the Kingdoms of the earth 2. Which makes us so much 2. Both Popish and Lutheran and Arminian doctrine make us Men half Saviours with Christ if not more whilst they teach that mans nature is not so sinful and disabled by sin as it is ascribing much to nature and to the power of mans will giving him the casting voice or the casting of the balance in this work of grace saying Christ gives us grace indeed and power but so none is yet converted it is a common grace given to all so the grace and power is onely grace to believe if we will to repent and convert if we will to be saved and persevere if we will and so ascribe merit indeed to him and to his death but efficacie and application to themselves derogating from Christ to give to man whereas it is God onely that works and gives both power and will Phil. 2.13 1 Cor. 4.7 and that effectually worketh in us both to will and to do and that onely of his good pleasure his grace onely makes the difference Where such doctrine as this is taught 2. Hence a Trial of Doctrines and of Religions That Religion truest which gives most glory to God and teacheth and practiseth self-denail there is little hope of any good to be done to mens souls That which hath been taught may also be a Rule of discerning of true Religion or Doctrine and the false It is a sure and infallible Rule That Religion which takes away from our selves not onely teaching but working self-denial making men go out of themselves and truely humbling them and which gives all glory to God is the true Religion But such is our Religion and such is not the Popish Religion no nor Lutheran so far Do they not teach beside what is said of them already that they have no original sin in them after they are washed by Baptism VVhich 1. Popery doth not That men are able to fulfil and keep the Law fully in this life yea more do more then God commands even such things as they call works of supererogation whereby they merit heaven for themselves and others Whereas we teach that even after Baptism men have cause to cry out not onely of actual but original sin and to say with Paul Wretched man that I am who shall deliver me from the body of this death or from this body of death and to say as Christ saith to us When we have done all that we can do we are but unprofitable servants An Objection answered I know false Religions seem to teach self-denial but it is in word onely not in deed The Papists will humble the body by afflicting it many ways punishing and not sparing it Here is a shew of humility unlesse onely in shew and of self-denial yet it is but a shew being Will-worship and a voluntary humility arguing indeed much more pride then humility whilst they are as without command from God so puffed up thereby with an opinion of merit and of satisfaction whereby they derogate from Christ and arrogate to themselves whom therefore we justly charge as Paul did such Volunteers in humility as they imitate See Coloss 2 18-23 to be under such shews of humility vainly puft up by their fleshly mindes i. e. falsly humble truely proud humbled in body proud in minde and hearts which may call to them whilst they are whipping the body or macerating it in the words of King David when God sent a pestilence which destroyed seventy thousand of his people Lo I have sinned I have done wickedly 2 Sam. 24.17 but these sheep what have they done Let thine hand be against me and against my fathers house so we are still proud hearts wicked hearts c. what hath the body done without us Let thine hand be against us to humble us I say the like of Popish penance where in their confession to the Priest is a shew of humility and self-denial in shaming themselves yet in that their other work of penance or satisfaction is pride with a witnesse And though some other urge self-denial and humility and meeknesse in receiving the Word and in word seem to ascribe much to Gods grace 2. nor Arminianism yet what pride is this and errour to make this humility if not a cause yet a condition even of the grace of Gods election as it concerns particular persons at least a respect a point or term from which election flows and so no fruit or effect of it as yet true humily and all other graces are 3Vse to shew why so few are savingly pricked 3 Vse Here we see the true cause why few are savingly pricked in heart and truely humbled namely ignorance of the worth office excellency and glory of the Lord Jesus Christ and of our own vilenesse sinfulnesse and damned condition whereof we are not nay will not be convinced as yet these here now were The truth is The reason is their ignoronce till we see and acknowledge Christ not onely in his natures and offices but in his exaltation and glory and as Lord over all and Judge of quick and dead as also our own basenesse sinfulnesse guiltinesse impotency desperate and damned condition we shall never be truely humbled in our selves or have nay not so much as seek interest in him or salvation by him 1. Of Christ and his glory 1. Ignorance of Christ and his glory against whom we daily sin is one main cause why men reject him and why he rejects them We see it in the Jews who 1 Cor. 2.8 if they had known him to be
set himself against them yea them against themselves making them a terrour to themselves A wounded name estate leg or arm wounded or broken may be born but who can bear a wounded spirit saith Solomon when the bones within are broken will it not cause roaring ask David Psal 32.3.4 and 51.8 ask Hezekiah Isa 38.13 And yet what is all this to the eternall endlesse and easelesse torments of hell These things would be considered Oh consider this then in time you that are so secure and fearlesse that care not what you say or do how many oaths you swear how many Sabbaths and Sermons you neglect how many you cozen or wrong in their goods name chastity your sinne one day will shew it self in its colours and your consciences will prove burthens to you heavier then mountains your hard hearts shall be broken and you crushed punished and tormened for ever Rather in time chuse to be when ye hear these things and in the timely belief of them savingly pricked as these here were who in the apprehension of such effects of sinne as you have now heard did presently seek to prevent them and being thus pierced and pricked sought help and healing which accordingly they presently found becoming true converts and partakers of Christ And so leaving the consideration of this sorrow as a bare affection in the sinner The third Relation of this pricking of heart is to the whole work of Conversion as the beginning thereof and an effect of sinne we come to speak more of it in relation to this great work of conversion and as the first step and beginning thereof leading to Christ and to salvation So that taking these first words They were pricked in heart with those their other words following what shall we do and upon direction given them their doing accordingly verse 38.39 c. they will afford unto us this observation That a legal terrour of conscience and sorrow for sin through sence of misery thereby deserved is the beginning of Repentance and first step to Conversion So that we are occasioned here to take notice or at least to consider of the order of conversion and of the steps and degrees thereof and how men are brought to Christ to faith and to salvation which we will speak of in its place after some generals are first observed CHAP. V. SECT 4. Pricicking of heart considered as the first step to true Conversion And that Conversion must begin at the heart with reasons and uses of the point THe most generall observation which we will hence first raise is this Doctr. Conversion must begin at the heart that true and saving Conversion begins and must begin at the heart By heart in Scripture is generally meant the soul and all the severall powers and faculties of the same as understanding What is meant by heart here memory conscience will and affections joyntly and severally as might easily be shewed but for our present use we here by heart chiefly understand the Conscience and will with the affections which by this pricking came both to be pained and to be severed and parted from sinne which was all one with it and the corruption of the same to be let out Yet I take the Conscience here is more specially meant Especially the conscience as in Davids case when he came to see and to be convinced of his sinne of Pride in numbring of the people it is said and Davids heart smote him and David said as these here were pricked in heart and said 2 Sam. 24.10 c. and we shall anon see that this pricking issued out of the conclusion of that practicall syllogisme which being thus convinced their consciences made The heart in true conversion must first be pricked wounded and put to pain as David was in his repentance and as it was here with these Converts yea and as God requires of all true Penitents Turn you even to me saith the Lord by Joel with all your heart and rent your heart and not your garments Joel 2.12.13 c. Reasons why Reasons why Hebr. 3.12 The heart is the First and chief offender Math. 15.18.19 It hatcheth and harbours sinne Jer. 4 14. 1 The heart is the first and chief offender It first turns from God and by unbelief departs from him if the body or bodily parts act any evill that evil is first hatched and forged in the heart for out of the heart proceed evill thoughts murders adulteries fornications thefts false witnesse blasphemies which defile a man yea it is the heart that harbours sinne and evil thoughts as in a common June O Jerusalem wash thy heart from wickednesse how long shall thy vain thoughts lodge with in thee yea it is the receptacle and lodging of the Devil himself who takes up the chief rooms thereof And Satan and filleth the same Act. 5.3 Joh. 13.2 The whole imagination and all the purposes and desires of the thoughts of the heart are onely evil continually Gen. 6.5 It s a proud heart festered The heart of man is a proud heart swollen with pride as is a bladder and therefore stands need of pricking It is a festered heart full of corruption and putrifying sores and stands need of opening searching and lancing by the knife of the law and sword of the spirit which is the word of God It is a hard heart hard as a stone and stands need of breaking and bruising There is a stone in the heart and hard heart hard 1 as a stone the cure whereof is like that which is of the stone in the bladder there must be sharp incision and God must come with his pulling and plucking instruments ere sin and that hardnesse can be got out of it 2 as mettal Yea It is hard as mettal men being said to have their necks as iron sin news and their brow brasse Isa 48.4 Jer. 6.28.29 whereby is meant the hardnesse of their hearts and obstinacy and to be brasse and iron so that the founder often melteth in vain the bellows that is the lungs of the Preacher shall sooner be burnt then the wicked and their wickednesse plucked away Yet being so hard it must be not onely broken with the hammer of the Law but molten if it be possible with the fire partly of Gods judgements threatned by the Prophets and in part executed by God himself who threatens to blowe upon his obdurate people in the fire of his wrath Ezek. 22 18-20 21. and to melt them in the midst thereof but chiefly of his love in the Gospel ere it can be cast into a new mold It then especially musst be dealt withal in the first place 2. The heart is most acceptable to God 2 The heart of all other parts is the most acceptable sacrifice to God indeed seasoning all the rest God requires it as his sacrifice My son give me thine heart Prov. 23.26 It s that which every one accounts
highly of All delight to have the hearts of men The Pope giving his devoted servants leave for a while to go to our Church in England in the first yeers of Queen Elizabeths raign in the words now lastly mentioned required of his sons and children that so doing they should give him their heart He knew if he had their heart he could soon command all the rest So the devil is well enough pleased to let his devoted servants make shew of Religion or of some good duties as of alms good words c. so long as he can keep their hearts glued first to any one or more lusts The like I may say of lovers seeking chiefly to insinuate into the hearts love and affections of their beloved Yea great Kings on earth who stand not in much need of their meaner subjects yet like well to be loved of all and to have their hearts And even thus it is with God himself who chiefly requires the heart who knows if it be wanting nothing can be sincere or lasting and where it is it will bring on all the rest The broken heart is Gods sacrifice He requires the heart as his sacrifice for and in stead of a sacrifice yea before all sacrifice But what heart If the heart be a saccrifice then as other sacrifices it must be slain and mortified at least pierced and wounded It must be a broken heart else it is not right It is not whole or entire with God Non est Cor integrum nisi sit scissum till it be broken and cut Outward sacrifices where beasts were slain and offered were but types of this sacrifice of a contrite heart so that where the heart was not contrite the sacrifice was an abomination To this man will I look saith the Lord even to him that is poor and of a contrite spirit and trembleth at my word But of others it is said He that killeth an ox as if he slew a man Isai 66.2 3. he that sacrificeth a Lamb as if he cut off a dogs neck he that offereth an oblation as if he offered swines blood c. God will none of such sacrifices where the heart which should give him praise and prayer is wanting Psal 50.9 10-14 15. I will take no bullock out of thine house c. Offer unto God thanksgiving and pay thy vows unto the most High And call upon me in the day of trouble and 51.16 17. So again Thou desirest not sacrifice saith David else would I give it thou delightest not in burnt-offerings The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise For as one noteth the visible sacrifice of beasts slain is but a Sacrament August l. 10. de civit cap. 5. that is a holy and sacred signe of the invisible sacrifice of the heart Even as in Circumcision God required chiefly and firstly the circumcision of the heart Deut. 10.16 by which is meant this pricking and cutting of the heart This is that true Circumcision which being in and from the heart Rom. 2.28 29. findes praise with God This circumcised heart is the truely humbled heart unto which a promise and a blessing doth belong Levit. 26.41 42. If their uncircumcised heart be humbled c. or bowed down or at the Chaldee hath it be broken and it is opposed to pride as when it s said 2 Chro. 52 26. King Hezekiah humbled himself for the pride or lifting up of his heart And so it implieth repentance and turning in heart to the Lord as 2 Chron. 32.26 Yet divers of Ashur c. humbled themselves and came to Jerusalem when others mocked as these here now were pricked when formerly they or others mocked Hence it is truely said by one God pours not the oil of his mercy Bern. save into a broken vessel Vse 1 This shews the preposterous course of Popish penitentiaries who professing compunction and pricking of heart and spirit 1. To confute Popish penitentiaries whip onely scourge and otherwise afflict the body and make that a matter of satisfaction and merit and so under such shew of austerity and humility Coloss 2. not sparing the body they become vainly puffed up with pride in their fleshly mindes They seem to shew a kinde of revenge which yet is not against their sins lodged in the heart which they spare yea and fatten it in pride but onely against their skins and carcases which without the heart have done little or nothing Let the flesh be tamed and outward senses restrained as cause shall require but first let the heart and inward affections be mortified and subdued else it is but a mock-repentance Pag. 34 35. But of this a little before 2. To instruct and direct us to begin at the heart So do true Converts 2 A second Use is to learn hence to begin our repentance and conversion at the heart so do true converts First King Davids heart smote him then he confessed saying I have sinned The poor publican smote on his brest and then said God be merciful to me a sinner he by so smiting aimed at the chief offender Their sorrow is in the heart before it be in the face or sowre countenance as in a like case of Nehemiah mourning for the afflictions of his people which the King took notice of saying Why is thy countenance sad Nehem. 2.2 this is nothing but sorrow of heart So it was with good King Josiah who in heart and soul first apprehending his and his peoples sins and the wrath of God due to the same then rends his clothes and weeps Therefore saith God 2 Chro. 34.27 Because thine heart was tender and thou didst humble thy self i. e. in heart first before God and didst rend thy clothes and weep c. As sadnesse of countenance in true penitents argues and presupposeth sorrow of heart and their sorrow is first in the heart before it be in the garment so it is quite contrary with hypocrites Not so hypocrites Joel 2.12 13. to such God speaks by his Prophet Joel saying Turn unto me with all your heart and rend your hearts and not your garments The countenances of hypocrites onely are sad but not their hearts like hired mourners Know we then Matth. 6. that outward expressions of sorrow are not further good then so far onely as they come from inward grief and affection as in these converts here who by saying What shall we do shewed much inward grief in the apprehension of wrath much fear care and anxiety of spirit but then they were first upon such apprehension and fear pricked in their heart 3 Exhortation to begin our reformation at the heart Why 3 Let us hence be exhorted to begin our conversion and reformation at the heart you have heard reason enough for it otherwise it were but to lop off boughs and to leave the corrupt and bitter root to purge
the streams when the fountain and spring is muddy In a word it is the next way to hypocrisie in conversion it s but an acting of humility not a being humble a shew onely of humility and devotion not the having of the grace of the same in the heart I say then Humble your souls and hearts before the Lord if ye would enter into the Holiest Heb. 10.19.22 draw neer with a true heart and have your hearts first sprinkled from an evil conscience and then your bodies washed with pure water first be renewed in the spirit of your mindes and then shew your reformation without as Ephes 4.23 with 24 c. and 28. Let him that stole steal no more This is the right order This is the right order first to change the heart and then the life first to hate sin in heart and then to leave it first to fear an oath and then to forbear swearing rashly first to loath drunkennesse in heart and to be touched with remorse of soul for it and then withal to give over drunkennesse Till this be done that the conscience inwardly be pricked and convinced of the vilenesse of every or any sin the life will never be thorowly or constantly reformed otherwise sin will break out again Simil. if then It is but as with the hand to hold down the water in a spring which will ever be springing up or as by force to hold a blown bladder under water which will be bolting up again whereas if it once be pricked it will with little ado be kept under or sink of it self This is the reason why we Preachers who truely intend and seek your true and thorow conversion in our applications and otherwise do still aim at your hearts it is the mark the butt The heart the butt and white which godly Ministers chiefly aim aâ— yea the white which we chiefly shoot at and direct the point and edge of the sword of the Spirit the Word of God against till we pierce and hit that we think we have done nothing Though when we do onely civilize you and that you through the knowledge of the Lord and Saviour Jesus Christ 2 Pet. 2.20 escape the common pollutions of the world it be also the work of our Ministery and tend to much outward order peace and comlinesse yet alas this makes little for your inward peace and comfort when thus by the over powering force of the Word you are curbed kept in and constrained as it were through fear or shame to bite in your sins where this is onely you will be ready to be again intangled and overcome and so your later end will be worse then the beginning Therefore our aim is still at the heart as knowing that unlesse it be pierced and wounded sin still lives in you and like a bitter and venemous root or corrupt spring will ever be sprouting and sending out bitter fruit and muddy waters but if the heart once be savingly wounded mortified cleansed we know the outward man and conversation will soon be reformed as when the root is deaded the fruit and leaves fall of themselves and the branches wither if the fountain be once stopt the streams soon dry up which makes them not so eager against the outward carriage and fashions of men always Will you then know why wise and discreet Preachers do not in their Reproofs insist so much and so long and frequently at least in inveighing against mens wearing of long hair womens cut locks men and womens garishnesse in their attire and fashions gestures and outward unseemly behaviour some kindes of sports and abuse of lawful sports Is it because they allow and applaud you in such things Nothing lesse make not that ill use of our silence or more sparing reproofs But know the true reason hereof is because we are assured that if these things were outwardly reformed and yet the heart not touched or pricked they like Samson's hair once clipt would soon grow again the heart not mortified all vice would be sprouting again yea to cry out against such things and not to convince the heart of the sinfulnesse and danger of them would never have any good effect Nay we may I know as well hope to rob a bear of her whelps as to make you leave such fashions so long as your hearts are set thereon experience shews it No arguments perswasions disswasives threatnings though out of Gods Word will prevail with men to leave such fashions and customs till the heart be wounded and pierced And when this is done all these will in great part fall of themselves and people will not be ashamed to be out of the common and corrupt fashions and customs of the time Give us leave then to preach such Doctrines and make such Applications as may be as hammers shall I say yea as goads and nails as pricks and the point of a sword to prick your hearts and to touch you even in your best beloved sins that so we may take your hearts from off them and make them bitter and loathsom to you The heart must indeed first be humbled and then there will follow moderation in outward things and reformation of life and conversation and the outward behaviour will suit well with the inward disposition of the humbled heart the heart as the first or master-wheel in the clock being well set will order both the tongue as the bell and conversation and outward behaviour as the hand and pointer there will be a consonancie among them Let no man then deceive himself and tell me he thanks God his heart is good to God ward and he hath a good heart and meaning howsoever he outwardly frame to the times and common customs of the world if the heart were so good as is pretended the hand tongue eye and generally the whole outward conversation would not be so dissonant at least so much and so constantly as is in many who yet brag much of that which few sees of their good hearts Now as saving Conversion must begin at the heart so it would not be much out of our way to observe that it and all the consequents of it all the comforts of a regenerate condition and all the happinesse of heaven All Comforts begin with some sorrow as All Sin ends in sorrow begins with pricking and wounding with sorrow and compunction Wherein God is contrary to the devil the world and sin which make offer and promise of much pleasure gain and honour at the first and men finde some such like thing at first as gives content to their sensual desires and corrupt taste but all at the last ends in bitternesse and sorrow endlesse and easelesse Neither do such things long enjoyed See this in Dives and Lazarus Luke 16.25 give that content they promised as on the other side such as make trial of the ways of God finde much more content in and comfort from them then they could have
expected finding themselves to have been worse afraid then hurt This should teach us wisedom and not either to be led away with pleasures present or to be so out of love with Gods ways But I hasten CHAP. VI. How Peters Converts came to be pricked in conscience BEfore we particularly shew the Order and Degrees of Conversion It would first be inquired and considered How these converts came to be pricked Answ how these Converts here upon Peters Sermon came thus to be pricked I answer They God opening their hearts as he did Lydia's to attend came upon Peters wise and skilfull handling and applying of the sharp sword of the spirit or word of God which pierceth to the dividing asunder of soul and spirit and by piercing pricketh at once to see and be convinced within themselves of their sinne against Christ in crucifying of him 1 Generall and of Gods wrath thereupon and vengeance hanging over their heads and of their own just damnation and hereupon were pricked in heart struck with fear made sorrowful When Peter so deeply charged them that they were the crucifiers of Christ they knew well and remembred that they indeed had desired Pilate to crucifie him and now hearing and by such apparant signes from heaven as on that day which in some degree had astonished them all seeing a divine power therein and being told that it was Jesus now exalted to glory Verse 33. who shed forth that which they did now see and hear and apprehending him to be indeed a King the Christ and that Lord who now as David foretold did sit at the right hand of God they are afraid of him as of an avenger now raigning in heaven whom on earth as a bountifull and mercifull Saviour they contemned and slew 2 Particular By being convinced of their sinne 1 Of murder 2 Parricide More particularly they hearing and generally believing that to be true which they were told concerning Christs glory do see and are convinced 1 Of sinne their sinne 1 Of murther whereby they procured or consented to the death of Jesus as a man yea an innocent man 2 Of Parricide and withall of extream ingratitude and unthankfulnesse in crucifying him as Jesus as a Saviour yea as their own Jesus who came to save them 3 Of Infidelity and unbelief whereby they so long had rejected him their onely Messias or Christ 3 Of unbelief refusing him that spake unto them and whom God had annointed to be their teacher or their Prophet 4 Disobedience and their Priest yea King 4 Of Disobedience in not submitting themselves to him as their Lord and King 5 Of Impenitency 5 Impenitency obstinacy and hardnesse of heart in not repenting and relenting at his doctrine and preaching who was incarnate and came into the world to call them to repentance 6 Ignorance 1 Cor. 2.8 6 Lastly of their Ignorance of him as Lord of glory whom if so they had sooner known to be they would not have crucified him But now conceiving of him as Lord and Christ they are wounded and pricked in that they wounded and pierced him Even as Pauls conscience was touched a little after he had reviled the high Priest when once he came to know him so to be Act. 23.5 but much more when he came first to know Christ and that it was he even the Lord of glory whom he persecuted in his ignorance and unbelief Act. 9.5.6 1 Tim. 1.13 2 of judgement which made them 1 fear 2 These Jews thus convinced of their sinne 1 fear and quake in apprehension of Gods judgements due to such grievous sinnes and offences as have been named whilst they now see that as Christ himself told Paul afterwards they did all this while but kick against the pricks and run upon their own death and destruction in provoking the mighty God and Christ their Lord and King against them Now they look upon him whom they had peirced and see him whom they slew to be one who being Lord of heaven and earth was able yea for ought they then saw ready to destroy them in souls and bodies and therefore they tremble 2 Despair of themselves 2 Yea they withall despair in themselves and see themselves unworthy of that salvation which they rejected and are at their wits end not knowing what to do to undo what they have done or to appease Gods wrath Thus they came to be perplexed troubled and sorrowfull and pricked in heart 3 Sorrow They came thus to be pricked by reasoning within themselves Now this was done by a kind of reasoning with themselves and communing with their own hearts by a practicall syllogisme The Proposition whereof the Law written in their hearts and word of God afforded them in effect this Murtherers especially of their Saviour and of the Lord of life are under the curse Gal. 3.10 and no murtherer or none that hates his brother hath eternall life abiding in him John 3.15 But saith Peter and their own consciences We are murtherers and that even of Christ then follows the conclusion Therefore we are under the curse and debarred of life Now out of this conclusion made by conscience follows in the affections fear despair in themselves sorrow horrour and perplexity in a word wounding and pricking and it is as when an evil doer a secure sinner thief or murtherer Out of the conclusion of which syllogisine issued this pricking is apprehended and brought to the barre where the Judge giving the charge declares what is Law what sinnes and crimes are against Law and by Law deserve death after which the Malefactour is accused of such crimes as deserve death and by sufficient witnesse proved to be guilty and he himself cannot deny the fact whereupon the Judge passeth sentence of condemnation and of death at which the party is stricken with astonishment and pricked at heart as with the point of a sword Such is the work of conscience in sinners the same conscience being as a Law to inlighten and to judge generally of good and evil it is also a witnesse to convince and lastly a Judge to give sentence against it self and so to terrifie Thus it was with these Jews and no otherwise it is with other Converts as comes now to be shewed so that looking on this pricking of heart as the beginning of or first step to conversion we do raise and make this Generall observation following namely that CHAP. VII SECT 1. That all true Converts must first be pricked in heart Hence with the explication of the point True Converts must first be pricked in heart SVch as God will convert and save must lesse or more be first pricked in heart for their sin Such as to whom God intends to shew mercy must in some measure be troubled in mind and conscience in sight of their sinne and miserie So that so long as sinne never troubles men there is no conversion as we see
in those many other Jews who hearing the same Sermon yet were nothing moved The method of handling this point Concerning this large and usefull point of Doctrine we will proceed in this method first to shew the truth of it and that it is so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 then the or reasons why it is so 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner order and degrees and steps of conversion 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the uses of the point and so we are to give you this point with its 1. Explication 2. Illustration 3. Demonstration 1 The Explication of it 1 It s not meant of infants so dying 4. Application 1 For the explication of this point it holds true in men 1 Of age and understanding living under the means I do not say that elect Infants dying in the womb birth or in their Infancy have such prickings or convictions of conscience as having no knowledge of sinne or of wrath and judgements Gods work on them is a work of mercy not so much of power whereby through the spirit more immediately without the word he both imputes Christ and the benefits of his death to them by vertue of his covenant and free promise How Infants are converted and sanctifies them in the womb or after but not always in outward baptism by a habitual principle of grace wrought immediately by the Spirit of Christ which was merited for them as well as for others and is accordingly given and applyed to them by it whereby as members of Christ they as wel as others 1 Cor. 12.13 by one spirit are baptised into one body are made to drink into one spirit 2 It holds not on the contrary that all that are pricked in conscience shall be converted 2 I do not say on the contrary that all such as are pricked in conscience or troubled for sinne are therefore or shall certainly be converted or saved unlesse their trouble proceed orderly and to such a degree of contrition as to which the promise doth belong and may be proved otherwise in regard of other graces concomitant to be saving of which trialls and measure of saving sorrow hereafter Much more then a bare legall terrour of conscience and other works are required in true Converts That the Impenitent wicked and reprobate may be pricked It is plain All come not to it as being given over to a reprobate mind and shut up in hardnesse of heart yet many who come to it yet go no further and so they miscarry in the end as we see in King Ahab who was humbled when he heard of Gods judgement for killing of Naboth As we see in King Ahab yet returned to other like sinne hating Michaiah and perished in the guilt of it unrepented so in King Saul who was pricked and relented after he had wronged David King Saul and yet saw Davids integrity yea he wept and yet returned to that sinne of persecuting him So many after their sinne of dunkennesse whoring murther have no doubt some legall qualmes of conscience some fits some stirrings and stingings thereof but no more as we see in Felix Felix Acts. 24.25 who hearing Paul reason of righteousnesse temperance and Judgement to come trembled yet he shuffled off the matter and continued in his unrighteousnes Intemperance as we may well deem in his security without fear of Gods judgements otherwise he would neither have expected mony as a bribe that he might loose Paul nor yet have left him bound to gratifie others And what think we of Cain and Judas both which confessed their sin to be great Cain Judas and had horrour thereupon and were wounded yet Judas was a devil and died desperately Cain did wear it away as much as he could by building him a strong City The other Jews and though conscience of his sinne still pursued him he never truly repented but died a reprobate And as we have heard before divers of the Jews who heard Stephen preach to them and charge them with the death of Christ as these here were charged by Peter seemed to be more then pricked Acts 7.52.54 they were cut to the heart through the accusations and convictions of the word yet they sought not to the remedy as these here but stoned Stephen and so increased their own condemnation Yea these here being pricked are yet verse 38. bid to repent Lastly the very fiends of hell do tremble The devil and yet are not capable of repentance But speaking of men we may conclude that it falls out with many of them These either despaire as it doth with some women who in false conceptions and abortions though they be put to grievous pains as much as they that come to their full time yet they miscarry in the birth so these hypocrites sometime they be much abased by the Law yea even to despair yet they are either swallowed up in that pit or are healed sleightly and so grow secure or els they have bin falsely healed with fair words by temporizing teachers and popish mountebanks and so in Gods wrath given up to security imagining it to be true peace of conscience and to hardnesse of heart sleeping dying in that senseles estate or otherwise seek to put away such heart-qualms by mirth musick merry company drinking gaming or by wordly employments that they may no longer hear the noise and cry of conscience within or put away their sorrow by following sports c. dealing with their conscience as some with those poor innocent children which being sacrificed to Moloch in Topheth whilst they were tormented in the brazen bull or calf by fire put under drums and other noise were used and raised to drown the cries of the poor infants as well as the parents pity Legal terrour then is but a common gift and doth not necessarily bring on conversion Quest. This pricking being but a common gift what is the difference between the elect and reprobate in their legal sorrow If you now ask me what may be the difference between one truely and savingly pricked in conscience and an hypocrite between an elect childe of God and a reprobate and how one may be known from another when and whilst they are both wounded and pricked I answer It s hard at first for a by-stander to judge of them till the event and effect of their sorrow and other concomitants do shew the same and so we shall try it afterward Onely we may say there is a difference though we cannot for the present see it Both may be under the spirit of bondage a while and apprehend slavish fear and terrour of heart as Rom. 8.15 2 Tim. 1.7 This spirit of bondage is common to the elect with the reprobate but with much difference 1. in regard of God 2. themselves and 3. the event and different issue The difference is 1. in Gods intention shewed 1. Gods
without pain ere ever it consent to marry to Christ Now can there be a divorce wrought between loving couples otherwise most loth thereunto without sorrow ask Phaltiel who being married to Michal when David her first husband sent for her 2 Sam. 3.16 went with her along weeping behind her 3 From the nature of Conversion which is such a change as a man cannot but be sensible of it first or last 3 This brings us to consider of the nature of conversion which implyeth as much as I intend which being a change from darknesse to light from bondage to liberty in a word from one contrary to another how should a man discern of his contrary new estate without feeling in some measure the horrour of his former condition under darknesse and bondage at least he can have no comfort in his Conversion unlesse he find and feel a difference between the one estate and the other which cannot be felt without some shaking and affrightment as he apprehends the greatnesse of the benefit of his deliverance by Christ so is he touched with a proportionable fence of his danger either imminent or passed as we have heard of some who having at first in their sleep drink or otherwise ignorance passed some very great danger as over some narrow or broken and crackt bridge pit or the like being brought after to see their danger they have quaked trembled been amazed if they have not wholly expired and given up the Ghost Thus such as perhaps at the very first are not so sensible of their dangerous condition or yet of their change as others are Christ being truly in them yet afterwards when they come to better consideration and deeper apprehension of their wayes and former dangers they find a proportionable measure of inward trouble terrour yea and grief for such their hainous offences whereof they were not so sensible before and so they have their portion of terrour first or last in lesse or greater measure Lastly whom doth Christ call to Repentance 4 From Christs calling of such Matth. 9.13 Even of such onely as are sinners and laden and 11.29 Lost enemies 2 Cor. 5 Isa 27.5 in bondage Rom 8.15 2 Tim. 1. he came to call sinners to repentance such as in their own sense are sinners and if Christ call none but such to repentance who can have repentance but such yea but such as are heavy laden with sin and sense of Gods wrath for sin for these and such onely he calleth also to come unto him And as he came to call such so to save the lost sheep but who are these but such as feel themselves to be lost Christ calls and sends his Ministers to call us to be reconciled to him and to make peace with him but who will ever thus do that doth not first find and feel himself under his displeasure and can a man find that and not be troubled he calls us to liberty and must we not then first be under the spirit of bondage that unto fear In a word how can any either hunger after Christ or prize him aright as a Saviour and Redeemer till they through fence of misery and of their hopelesse helplesse worthlesse and desperate condition see their need of him or who will ever fly to him till by the Law as by a Schoolmaster discovering their fearfull condition to them they be whipped and scourged and so forced to go out of themselves to him This Law then must go before and as the needle by pricking doth pierce the cloth and make way for the threed to follow and sow so it must prepare the way for faith to follow by which we are knit to Christ otherwise we would prove but loose Christians and break off when we list as we know many Libertins to do who tell us much of comfort and joy they find in and by Christ and his Spirit but neither they nor any other can tell us of any sorrow wounding or pricking going before I shall ever suspect that joy yea that Conversion which issues not in some measure out of true sorrow pricking compunction and contrition for sinne It s but a dream of joy and a false conception and birth This point yet further cleared and it shewed that though all be wounded yet not all alike Here then for the further clearing of this point of doctrine we must know that all who are truly converted do not suffer trouble and terrour of conscience in the same measure or yet manner neither doth God deal with all alike some are pricked onely as with a Pinne others as with a spear yet all pricked There are three degrees as in divers Resemblances and all of them saving by Gods mercy 1 A pricking as in my text wherein were some grudgings of conscience and such a hurt as was presently healed again and they filled with the holy Ghost 2 A wounding or a wounded spirit and who can bear that such as was sometime in Job and David from whom God seemed to withdraw himself by forsaking them c. and in such as wrestle long with God yea and with diffidence in themselves even many yeares before they can out wrestle their sorrows which at length they do And 3 there is a killing whereof Saint Paul speaks Rom. 7.9.10.11 Sinne revived and I died and the commandement which was ordained unto life I found to be unto death for sinne taking occasion by the commandement deceived me and by it slew me and yet lo Paul alive to God so All are shut up under the spirit of bondage as in a prison Gal. 3.23 before faith come we are kept under the Law shut up unto faith some as Jeremy let down to a dungeon Jer. 38.6 some as Paul put into an inner prison and his feet fast not in the mire in which Jeremy did sink but in the stocks some onely as Joseph who though a prisoner yet found favour and had more liberty Gen. 39 20.21.22 And so all being locked up under infidelity some are more easily set at liberty and their hearts sooner opened being like new and fresh locks easily opened whereas others are like old rusty locks which the key hardly and with much ado opens if at all so that they must not be broken by force and violence such is the difference of mens hearts some kept clear from rusting by restraining grace good education and example others are old rusty and cankered in sin whose doores must be broken open by strong hand and consciences awakened by terrours All hearts are hard naturally as we have heard but some as stones some as mettal which must not onely be broken but molten and as among stones some are softer then others and soon crushed some are harder as the flint without seams and sutures so is it with hearts some sooner humbled and made to relent then others some are more hardy bold crabbed and crooked then others an angry word or look will work more upon
occasionally And that it may further appear that Gods power goes along with the Word preached and heard wee will briefly shew this first In the persons who preach and hear secondly in the work of the Ministry it self and in the order thereof The power of which is further shewed 1 In the persons of Preachers who by the power of God are 1. Called 1. There is a power goes along in the very calling and sending of Ministers their calling and abilities are from Gods power When Christ called Peter and Andrew James and John from their fishing trade Matth. 4.18 19 20 21 22. was there not a secret power drawing them to leave both ship and father Zebedee and to follow him but especially in calling Matthew from that gainfull trade the receit of custome Matth. 9.9 who forth with arose and followed him so in calling of Paul to be an Apostle and after when the holy Ghost said Separate me Barnabas and Saul c. Acts 13.2 Men may not arise from their ordinary callings and thrust themselves into the ministery unlesse God more immediately and extraordinarily do call them as Christ did these named where to his authority he adds inward power to obey Men may not then thrust in themselves into the Ministery as of themselves that power and authority belongs to God and Christ to call them 2. Inabled with gifts 2. Men even the best are of themselves insufficient to these things and unable to discharge such a weighty duty what through bodily what especially through spirituall defects and inabilities but yet God enables such as he calleth and makes them able Ministers 2 Cor. 3.5 6. Vse c. who therefore are taught not to trust to their own gifts studies and endeavours men so doing fail most of all as might by instances be shewed 3. Made willing and encouraged 3. Men often are unwilling by reason of the greatnesse and danger of the task to undergo or undertake such a great difficult and hazardous work as we see in a like work how unwilling upon this ground of inability Moses was to obey Gods call but see Exod. 3.11 12. and 4.10 11 12. Jeremy was foretold of such things but strengthened and encouraged against them see Jer. 1.6 7 8 9 19. And when he was by discouragements ready to give over Gods spirit quickned and set him to his work again Jer. 20.2 From this power it is that godly Ministers do so constantly holdout and still preach for all their discouragements and that they dare oppose and reprove even great ones for their sins as John did Herod who if either they resist the word or hate and persecute their reprovers for their faithfullnesse they so doing do resist the power and spirit of God in them and the ordinance of God There is a wisedom and spirit by which these speak which the ungodly though learned otherwise are not able to resist Acts 6.10 In a word when Christ sent his Apostles to preach to the Gentiles saying go teach all nations and it is premised Mat. 28.18 19 All power is given unto me in Heaven and in Earth which was spoken for their encouragement who had a mighty work in hand the Conquest of nations to Christ and were to meet with the wisdom and power of the world to withstand them 20. This promise is extended to us even unto the end of the world 2 For hearers 2. Of hearers whose 1 Hearing or willingnesse to hear is a work of power first It is a work of power that men come to hear being called It is God that humbles them and gives them an heart to do his will in obeying even the commandment of godly Magistrates therein as 2 Chron. 30.11 12. That some being called by the bell or otherwise come to church to hear Gods word especially as Gods word and as in obedience to him with desire of profit as verse 8. when others having the same call refuse go to cards drinking walking abroad or to a Masse in a word refuse to come It is not from any power of mans will but from the spirit of God moving the heart of the one effectually and leaving the other to their own hardnesse who as Popish and profane Recusants now being by Moses the godly Magistrate called on refuse obstinately saying we will not come up which Numb 16.12 Vse by the way 1 shews The justness of Gods judgements on all such Recusants being given over to their hearts lusts and 2 teacheth all such to acknowledge his power and mercy to them whose hearts tell them they come to the hearing of his word in obedience and with desire to profit thereby 2 When men thus lend their presence 2. So their attending yet it is God onely who by his Spirit opens their hearts 1 to attend as he did Lydia's Acts 16.14 So that it is a signe when men do not attend to the word which they hear that corruption and Satan is strong 2Vnderstanding of the word 2 To understand the Scriptures which otherwise they could not though delivered to them by the mouth of Christ himself Those to whom he expounded in all the Scriptures the things concerning himself stood in need that he should also by his power open their understandings that they might understand the Scriptures Vse See Luke 24.27 with 45. So that men must not so much trust to their own piercing wits and understandings in their giving the sense of the Scripture or expounding the mysteries of Religion especially those deep points of Predestination and Election 2 This power is shewed in the effect of the Ministery 2. And so we come to see Gods power in and by the Ministery who by his Spirit goes on with his own work and makes it powerfull to conversion as 1 Cor. 3.5 6 7. 2 Cor. 3.3 whosoever be the Planter yet it is God who by his Spirit gives the blessing and increase Whatsoever be the pen yet it is God who by his Spirit writes with it It is Gods ordination yea and power by which hearing faith and obedience cometh Rom. 1.16 10.17 All which should teach us 1 to magnifie the ministry of the word even in the mouth of weake man if otherwise faithfull as Gods power to salvation And 2 to see and try our selves whether it be so powerfull in us or yet have such a powerfull and saving worke in us as it hath in many others SECT 3. The order of the work of Conversion and first of the Law 2. The order of Conversion in regard of the work it self The popish order disallowed ANd thus we come more particularly and neerer to the work it self and to shew in what order God by his word doth work conversion and beget faith in us Schoolmen and Papists make three degrees of penance or of repentence 1 Compunction 2 Confession 3 Satisfaction the first is of the Heart the second is of the Mouth the third
instrument working by the spirit without the fruit of the word true repentance hath not had as yet any healing or saving work on the soul What vertue is there in that Physick which makes not the Patient sicker then he was and puts him not to pain What healing vertue is in the plaister if it smart not and it s a sure signe that the dislocated or broken bone is not brought right to its place if there be no pain felt in the setting Where no sorrow follows sin where no remorse of conscience is in sinners and come short of Reprobates as not so humbled and sensible as was 1 King Ahab 2 King Pharaoh who confessed his sinne they may justly seem to be in worse case then many who now are deeply plunged into hell How many have we that never hung down the head with King Ahab nor were moved with any denunciation of judgement How many who never yet were so much humbled as King Pharaoh a very reprobate but remain yet obstinate and obdurate they are called upon to let their beloved and gainfull sinnes go and to part with them as he was to let the people of Israel to go out of his land which at length he did though with little thanks being forced thereunto by the extremity of plagues from God but do many of us so much as he Exod. 9 27.28 and 10.16 17. he confessed his sin and said I have sinned this time the Lord is righteous and I and my people are wicked intreat the Lord for it is enough c. and I have sinned against the Lord your God said he to Moses and Aaron and against you sought the prayer of Moses and 12.31 32 33. now therefore forgive and intreat the Lord your God that he may take away this death onely yea at length he did according to Gods command let the people go yea was urgent upon them apprehending nothing but death for him and his who said we be all dead men and dismissing them he said go and at length though forced did obey be gone and blesse me also But have we not many that never yet confest their sinness as he did who never intreated Moses or any faithfull Minister of God to pray for them in all their life who never yet obeyed God or put away their beloved sins neither in love to God nor in fear How many amongst us are there that never see not confess their sin or shew any readiness to turn from their evil way when God stands in their way by his judgements threatned as yet did Balaam Num. 22.34 that never had any such good motions savoury thoughts and speeches as hee had 3 Balaam but wil go on in the very face of God and in despite of his judgements threatned yea it may be also inflicted as Isa 57.17 and so in other sins God meets men in the way of infamy for their uncleanness and yet they wil go on in that way stil in the way of their hatred and plotting mischief against Gods faithful servants and yet they wil on stil in that way which yet Balaam did not for seeing at length the Angel and his sword drawn in his hand hee bowed down his head and fell shat on his face saying I have sinned for he went with a purpose to curse Gods people now therefore if it displease thee Numb 22.31 -34. I wil get mee back again How many who never relent for any wrong they do Gods faithful servants as yet did Saul a reprobate towards David 4 Saul 1 Sam. 24.16 17 18 19. 5. Herod Who never reverence Gods Ministers or hear them gladly or upon hearing reform and do many things as yet did Herod who yet afterwards took off John's head and yet not without sorrow Who never tremble when they hear Discourses and Sermons of righteousness temperance and judgement to come as yet Felix did and yet they I beleeve as unrighteous 6 Felix Acts 24.25 intemperate and lyable to judgement in many other regards as Felix was Nay never complain so much as Cain did 7 Cain either of sin or punishment or of being cast out of Gods presence but rather please themselves in their sins and cast themselves daily out of Gods presence and favour and make themselves unworthy to partake with Gods people in the communion of Saints Yea lastly Have we not many who come short even of Popish penance who never were yet so compunct in heart and troubled in conscience as was Judas 8 Judas who never confessed their sins by name and with aggravation of it as he saying I have sinned in betraying innocent blood neither ever made restitution as he did of goods ill gotten or sought to give satisfaction for any wrong done by them The folly of such secure sinners Oh then the extreme folly and madness of such secure sinners who think themselves in good case and wil hope to be saved as wel as any and yet come short of very reprobates But if those named and such like who shewed more compunction of heart and therein and in their confessions of sins and other works and their certain damnation Jude ver 7. have so far outstripped and gone before you be yet gone to hel to the divel and to destruction and now suffer the vengeance of eternal fire what wil become of you secure and senselesse sinners who feed sport play minde the world use means of unlawful gain without all fear of Gods judgements so much and so often threatned in his name by his ministers and executed by himself on others How shal you escape the damnation of hell where shall you appear who yet shew not such remorse as these reprobates did You must needs then in this your case be thought to be next door to hel and to the estate of damned spirits being so stupified as not to be moved with Gods threatnings no not with his gracious promises and peremptory commands Vnlesse they do not onely outstrip these but all Temporizers whosoever And yet my deerly Beloved whose salvation I long after and do thus seek though you should do as much as these named yea though you should go as far in humiliation sorrow zeal and reformation as either these or any other bare Temporary yea as far as hee did to whom our Saviour said Thou art not far from the Kingdom of heaven even as far as Jehu in zeal against other mens sin as far as Ananias to part with a great portion of thy goods for the publick good of others as far as Demas and Alexander to forsake the world and thy hopes in it and to follow poor Christ yea to venture thy self as Alexander the Coppersmith did in cleaving to the truth as far as Nicolas who was chosen Deacon by the Church for that reverend respect they had of his gifts or lastly as is said as far as Judas who being an Apostle could both pray and preach with great
zeal Yet if thou goest no farther and out-strippest them not in sincerity Dike of Deacif ch 10. honesty and goodnesse of heart as one well sheweth by inward renewed good qualities as good never a whit as never the better At least thou wilt come short of salvation But I must remember my self that I am speaking to and of such as are sensualists senselesse sinners livelesse blocks muddy worldlings in a word such as think it folly to trouble their heads or themselves with any serious thought of their sin or of Gods wrath due to them for the same who love to be at ease to enjoy their false peace and their pleasures of sin without interruption or molestation and in a word who are loth with the Devil to have their sins cast out or to be tormented before the time to these I must now Lastly or Fifthly say that this their secure estate is a fearful signe that all wil not end well with them 5 Sensualists and secure ones have most cause to morn this their calme will end in a fearful tempest Such as now never dream nor wil be told of the necessity of this trouble of conscience are the only men that have most cause to mourn who indeed are by all that know their estate and love them better then they either know or love themselves to be pitied and prayed for and to expect a storm as Job did for his children in after their feastings For these are they who being merry and light-hearted and spending their days in wealth and mirth suddenly go down to the grave or to hell Job 21.13 as those secure ones of the old world Mat. 24.37 38 39. And as the Jewes concerning whom Jeremiah doth pitiously complain and lament The young men have ceased from their musick The joy of our heart is ceased Lament 5.14.15 our dance is turned into mourning c. So wil secure sinners finde it either here or hereafter And yet alas that they who have most greatest cause to weep and mourn in the midst of their security should be as they would seem the only Jovial merry men of the world These feast and make merry but never think of the house falling upon their heads as once upon Jobs children and on the Lords of the Philistines when they sported themselves with Samson or of the point of the sword hanging by a small threed over their heads as once over the head of Damocles or rather of the hand writting on the wall as in Belshazzars case or of Gods writing of their sins in his book which will be opened at the day of judgement These jolly fellowes never think how their sin which they delight in lieth and that their sin will doe them in the guilt and punishment of it at the door as Cains did that is neer to seize upon them as dogging them continually at the heels like a bloodhound pursuing them and never ceasing till it overtake them and fly in their faces when the iniquity of their heels shall overtake them finde them out Numb 32.23 and in their hunted consciences meet with them and finde them out if not before yet on their death-beds perhaps where the guilt of their sin shall present it self unto them as that black dog which appeared to Cornelius Agrippa at his beds-feet whilst he lay a dying pursue them to death or like Brutus his ghost which standing by him as he was writing left him a while to hell telling him he should see it again at Philippi where in battel he was slain 1 Sam. 28.19 20. or like Satan appearing in Samuels likenesse and telling Saul saying to morrow shalt thou and thy sons be with me at which speech Saul fell straitway all along on the earth and was sore afraid and there was no strength in him and judgement Little think secure sinners how soon their sin will overtake them and bring them to their graves yea as their bones were full of it lie down with them in also the dust Job 20.11 c. Ezek. 32.24.27 and be upon their bones and if so it will rise with them too stand at their heels yea elbowes in judgements to accuse and condemn them so that their judgement is not far off and their damnation sleepeth not 2 Pet. 2.3 Their end is come at least it watcheth or awaketh against them Ezek. 7.6 These things being so a man would wonder that any should under the noise of such canon shot and thunderings sleep quietly Their security wondered at over such traps dance so merrily and being so neer hell perhaps as till to morrow morning or sooner if the threed of their life be cut off sooner to secure and blesse themselves in their vain hope of heaven their only grief on earth is to have such ministers or others as shall tell them of their sin and danger and check them in their courses and that they cannot sinne so freely as they would without controule otherwise no sorrow at all for sin appeares CHAP. XIII Containing a large Exhortation to the Secure and Motives urging them to be afflicted and to mourn for sin WEll let me now make use of a word of Exhortation to such and speake to them in S. James his language 3Vse Exhortation seriously to confider of our cause of mourning Jam. 4.8.9 10. chap. 4.8.9 10. Draw nigh to God cleanse your hands ye sinners and purifie your hearts ye double-minded Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Humble your selves in the sight of the Lord and he will lift you up Ah dearly beloved And accordingly to mourn let us learn at length but yet in time to take our sins and Gods curse and wrath due to them into deep consideration and withall to be affected with true and hearty sorrow for the same sin you see will have sorrow here or hereafter this hath partly been considered before We see here the elect of God true converts such as God shews greatest love unto seeing the elect of God are not saved without it in converting and saving their souls are at least and must be pricked and wounded and that in their tendrest part the heart what will become of thee then and of all others who sinning as deeply as any yet never mournest for thy sin in all thy life or at least to little purpose neither hast thou yet any will purpose affection or disposition thereunto Surely if such dear Saints Servants yea Sons and Children of their heavenly Father escape not without finding and feeling some bitternesse from their sin yea even when Christ in whom they trust and to whom they fly hath indured the hot wrath of God for them what mayst thou think will be thy portion hereafter if now thou beest such an enemy to godly sorrow and so averse from it as thou art being also by thy
blood if it be done and therefore becoming man for us his head was pricked with thorns his hands and feet pierced with nails his heart pricked pierced and wounded with a spear his body broken for us yea his soul heavy grieved wounded in a sense of his Fathers wrath against him making him not onely sweat drops of blood being in an agony but complain and cry out My God my God why hast thou forsaken me All this and more then I can expresse the onely beloved Son of God suffered from his Father ere he overcame death or recovered the sense of his Fathers love or yet a possibility of salvation for thee And what we Vnlesse here we sorrow savingly and dost thou think to passe thy whole time in pleasures ease vanity and sinne and yet not so much as be pricked in heart or wounded in conscience for thy sin and troubled in sould in the fear and apprehension of thy so justly deserved damnation yea wilt thou also expect and presume of heaven and the joyes thereof Let me then tell thee from God that unlesse thou in time beest pricked in thy heart for thy sin yea many sins especially such as these converts as hath been said were pricked for crucifying of Christ unthankfulnesse unbelief impenitency rejection of him in the offers of his grace hardnesse of heart obstinacy ignorance and disobedience c. I say neither shal Christs pricking and piercing his wounds and sufferings avail thee any thing and which more is thou thy self in thine own person most inevitably shalt and must suffer the vengeance of everlasting fire must in our own persons suffer in well and all those sorrows eternally which the Son of God did suffer as thy surety if thou couldst believe and rest on him and repent and which made him so cry out And then see how thou wilt be able to endure it or rather O my brother O my sister O every one of you now in love to your own selves consider this in time O consider this saith God himself unto you what your own ill doings and desert Psal 50.22 and yet my patience and forbearance a while now consider this ye that forget God lest I tear you in pieces and there be none to deliver Consider that the sins thou hast not sorrowed for which would be considered thou must sorrow for here or hereafter chuse where thou wilt have thy portion whether here where thy sorrow may be saving accompanied with inward and true joy and followed with eternall and unspeakable comfort or hereafter where endlesse sorrows in soul and body shall be the just reward of thy security now Thy sins will be thy ruine one day Sin else will be our ruine and tear thee in pieces if thou be not their ruine now by mortification of them and of thy self so farre as to be pierced and wounded savingly for them in time God forgets them not though thou do they are written before him as with a pen of iron and point of a diamond in his book which one day will be opened against thee and be more terrible to thee then was the hand writing against Belshazzar for such an hand writing there is for every sinne of thine unrepented and uncancelled how many then are the curses wraths and vengeances that are due to thee and will most inevitably befall thee for thy so many sins not repented of A wonder that any in this case can be merry Isa 5.14 how can you then be merry or light-hearted when so many thousand woes belong unto you compasse you about and dog you continually at the heels all waking and watching against you like so many hungry bears starved wolves and lions yea when hell it self gapeth for you enlarging her self and opening her mouth without measure as for all other sinners so particularly for such as follow strong drink and in whose feasts are the harp and viol tabret pipe and wine but no regard of the works of the Lord with 11 12. no consideration of the operation of his hands or of any thing either their own sins or Gods judgements which is seasonable Futher to convince the secure a few questions are propouneded to them O then in the feare of God be convinced of these truths and of the necessity of such sorrow and let me ask thee yet a a question or two 1 Dost thou so live or canst thou so live as not to sin or transgresse Gods Law surely no thou wilt say at least thou wilt find that is impossible Wel then 2 art thou able to undergo the curse and penalty of the Law by suffering Gods wrath everlastingly no alas thou accountest that and well mayest intollerable 3 I ask again what wilt thou then do seeing thou art so many wayes a transgressour and liable to all this wrath If thou resolvest to do nothing but sittest still in thy security and setlest still on thy lees thou mayest certainly conclude against thy self as the foure lepers at the gates of Samaria suffering a famine within and a siege of strong enemies without that thou shalt undoubtedly perish and die Oh then be sensible at length of thine own danger see thine own inevitable destruction unlesse in time thou humble thy self with God and judge thy self that he judge thee not in hell be sensible of the fire of his wrath and of hel hold no skreens any longer between thee and it seek to quench it in time by thy tears and hearty sorrow for sin lest thou be cast into it irrecoverably and in consideration of the torments of it now cry earnestly to God in Christ O Lord here give me my part of sorrow and teach my heart more truly to mourn for my sinne and be mercifull unto me here O God here burn cut launce wound prick and pierce my heart savingly that I never may know what belongs to everlasting burnings woundings and gnawings 4 Or now again to bar thee off and to stop all starting holes dost thou think that thou art exepted and exempted from this curse and wrath Will God be partiall for thy cause Doth not thy sin bring thee under this curse and wrath as well as others Deceive not thy self see Deut. 29. where verse 10 c. All without exception of any present or absent born or not yet born are either in their own persons or persons of their Parents presented before the Lord Deut. 29.10.18 19 20. c. to enter into his covenant lest saith Moses there should be any among you man or woman or family or tribe whose heart turneth away this day from the Lord our God c. And it cometh to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have Peace though I walk in the imagination of mine heart The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses
that are written in this book shall lie upon him c. such an one shall be cursed with a witnesse Know then thou man thou woman thou rich man thou poor man thou young man thou old man even thou whosoever thou art as thou art a sinner yea a secure sinner even thou art such a wretch thou art under wrath and therefore thou must mourn thou must be pricked and wounded for thy sin let us reason it a little And they are reasoned withall according to such general propositions as both Law and Gospel will afford us The Law curseth every one that continueth not in all things which are written in the booke of the Law to do them Gal. 3.10 Deut. 27.26 Joh. 3 18-36 Generally all impenitent ones and unbelevers The Gospel doth no lesse for such as obey and beleeve it not He that beleeves not is condemned already he shall not see life but the wrath of God abideth on him so excepe ye repent ye shall all likewise perish here is no exemption of any then But now the conscience of the guilty will it cannot but apply but I have not continued to do all things written I as yet have not repented of my sins and transgressions of the Law I do not yet beleeve on Christ aright or bring forth the fruits of a true faith therefore will the conscience infer I am under the curse I am under condemnation and under wrath Now doth not this come to thy heart as the point of a sword to wound thee if not it s a signe of a seared heart sealed up for damnation Particularly 1. Swearers The Word of God saith more particularly The Lord will not hold such guilesse as take his Name in vaine but saith the conscience of the profane swearer and forswearer I have often and still do take Gods Name in vain by perjury or at least by rash swearing therefore it cannot smoother but infer I am a guilty person and holden in the guilt of that sin beside the custome of it as in cords unto condemnation what swearers heart doth not now quake that considers this So adulterers and fornicators God will judge 2 Adulterers this the word saith but I am an adulterer a fornicator and an unclean person I know not now whom I touch Heb. 13.4 but the conscience of the guilty will apply therefore God will bring me to judgement for this sin Now how can any thus infer without remorse of conscience and many others in a word know ye not saith the Apostle appealing to the conscience even of natural men informed yet with some knowledge of the word that the unrighteous shall not inherit the Kingdom of God be not deceived 1 Cor. 6.9.10.11 neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God Whom doth not the word now touch seeing there is the like reason of all other sins that can be named but saith the conscience of the guilty Such an one am I and as yet I am unwashed I have not yet mourned or been troubled for this my sin of Idolatry Adultery Covetousnesse Theft Drunkennesse Railing Extortion c. Therefore I shall not inherit the Kingdom of God Ah woful case of such a soul I how should it never rest till it bewail mourn and grieve for such sins and till at length with a good and true conscience it be able truly to say such I was but I am washed but I am sanctified but I am justified c. For conclusion of these motives though the thing exhorted unto namely sorrow and humiliation for sin be an unpleasant argument for every mans heart is in the house of mirth more and rather then of mourning Eccles 7.4 Amos 6.3 5 6. 3 The former exhortations urged also and men put far away the evil day and give themselves to mirth c. yet it is wholsome yea necessary if we will shew any care of our precious soules and if we were but truly sensible of our cause of sorrow as in bodily diseases as the stone toothach and agues we are as from examples so from Gods promise made to contrite ones and their priviledge we needed not be so much perswaded or urged to seek the true method for our cure But if neither our danger of Gods heavy judgements will move us which we might prevent by timely judging of our selves nor the examples of the elect and of true converts unto which we must be conformable and who lost nothing by their sorrow for by godly sorrow the heart is made better and it is the only way to true comfort and blessednesse and to have our prayers heard Psal 34.17.18 yet if there be any sparke of ingenuity in us or desire to partake of communion and fellowship with God let us be moved thereunto by this gratious promise and priviledge made and communicated to such Isa 57.15 for thus saith the high and lofty one that inhabiteth eternity whose Name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones for besides the assured promise of reviving and of comfort here is a wonderful priviledge that our hearts shall become as new heavens for God to dwell in which he doth as by our faith so by our contrition The great and holy God hath but two heavens to dwell in the heaven of heavens for his greatnesse and glory and the heart of a contrite sinner for his holinesse and grace for till this be done God and our soules will never close or dwell together Let these things be thought on by all on both sides both by true mourners in Israel which would be considered by all good and bad whose sorrow hence appears is not to be sorrowed for as being accompanied with Gods presence and ending in eternall joy and by our joviall Gentlemen and such as are all for their mirth to make themselves and others sport by breaking jests on Religion and on the servants of God whose end as lives now will be different who as Jeremy at their sitting down to drink and feast and at their rising up are their musick Lam. 3.63 and 64. these men are rewarded with sorrow of heart and with Gods curse upon them as Jeremy prayeth They cease from their musick and from their joy and dance their dance as hath been said is or will be turned into mourning Lam. 4.14 15. The word of truth hath pronounced true mourners to be blessed and all others to be cursed Blessed are ye that weep now for ye shall laugh And wo unto you that laugh now for ye shall mourn and weep Luke 6.21 and 25. Behold saith the Lord my servants shall rejoyce but ye shall be ashamed Behold my
servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall howl for vexation or for breaking of spirit Isa 65.13 14. Such as now are pricked in heart and broken in spirit shall be bound up and everlastingly comforted whereas such as will not now be pricked shall then be broken in heart and spirit without any healing following after CHAP. XIV SECT 1. Containing a removal of lets And first of such lets as hinder the word to pierce 2 Directions and means of humiliation and sorrow ANother thing to be considered for the furthering of these Motives and setting forward the Exhortation is Direction Motives may make a man by Gods grace more willing but Directions by the same grace make him more able to do his duty Here then we must direct you to the means of self-humbling and how such sorrow may be wrought in your hearts The first of which or that which is first to be done But first is a removall of lets and impediments thereunto Le ts removed which are of two sorts 1 Lets hindering the word to hit and pierce Now the Lets to godly sorrow and pricking are either such as by which the point as I may say of the sword of the Spririt or word of God is diverted put by blunted or otherwise kept from hitting or piercing or such as by which though the Word hit and pierce yet it pains not it puts to no grief men still remain insensible of it and are farre from true Contrition Of the first sort are these 1 Want of Meditation and of Application 1 Inconsideration and want of Meditation without which all Motives prove inavailable for want of this they are not brought home by Application and so men are not touched or but lightly touched and so as not to be much moved by them All actions require time and space for their operation as fire to burn and so all arguments used to the soul even the most piercing as Gods judgements though they be of a fiery nature will not warm melt or mollifie the heart which is like green wood whose sap is in it unlesse by constant meditation they be holden and applied close to the soul and the soul to them by setled and serious cogitation He onely that meditateth burneth as David saith of himself Psalm 39.3 While I was musing the fire burned As a man may take fire in his hand and not feel the effects of it if he presently throw it from him again Either then resolve to set thy self seriously to meditate on the aforesaid Motives or such like or never expect to have any saving sorrow unto which thou naturally art so averse wrought in thee It is not here as in sinfull or naturall objects which like lightning being once apprehended passe thorow the soul and affect the same unto which the heart and affections of men are like unto drie tinder soon enflamed by the same In this case then set times apart to meditate on such things as may move and affect thee and resolve that nothing shall interrupt or hinder thee in the same and watch against Satans wiles 2 Misconceit of Gods anger against sin 2. Here take heed of misconceit of Gods Justice and Anger against sin this blunts the edge and point of that sword and word of God which otherwise would pierce and though wound thee yet by wounding and pricking would heal cure and saye thee Who knows the power of his anger when once he sets our iniquities before him our secret sins in the light of his countenance Psal 90.5 7 8 -11. O think but on the wrath of a King on earth if he should be displeased with thee The Kings wrath is as the roaring of a Lion Prov. 19.12 And when God as a lion roars who wil not fear Amos 3.8 even as all beasts quake when the Lion roareth Ah beloved great and terrible is this God whom we have to deal withall even a very consuming fire to such Heb. 12.29 who by impenitency set themselves as briers and thorns against him in battel though otherwise fury be not in him towards such as take hold of his strength that they may make peace with him Isa 27.4 5. It is a fearful thing to fall into the hands of the living God Hebr. 10.31 Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the rocks are thrown down by him Nahum 1.3 4.5.6 Presume not then on Gods lenity in thy sin be once humbled and let thy heart smite thee for the same as Davids heart smote him and then but not till then thou mayst hope in his mercy and chuse to fall into the mercifull hand of God whom so thou shalt have lesse cause to fear then man 3 Stoutness of heart in withstanding God 3. And now I hope I need not advise thee to beware of Pride and stoutness of heart in standing out with God when once thou apprehendest him angry And yet such hath been the pride and madness of some as that when apparantly they have seen God to fight against them they have as it were in despite of him gone on obstinately in their sin and hardened themselves against him as Ephraim and the inhabitants of Samaria that said in the pride and stoutness of heart The bricks are fallen down but we will build with hewen stone the Sycomores are cut down but we will change them into Cedars But what saith God Therefore the Lord shall set up the adversaries of Rezin against him and they shall devour Israel with open mouth for all this his anger is not turned away c. for the people turneth not unto him that smiteth them Therefore the Lord will cut off from Israel head and tail c. Isa 9.10 11 12 13 14. Thou canst never humble thy self if thus thou fearest not God 4. Self-love 4. But if thou canst not thus resist God in his anger by thy pride yet it may be such is thy love to thy self as that though thou acknowledge God an angry and just God with sinners yet thou canst not think he can or will be so angry with thee thou canst not conceive nay indeed thou wilt not be convinced that thy case is so bad or that his threatnings are true of thee and so thou puttest and postest them off to others as not concerning thee as if thou hadst not this need to be so humbled And thus thou puttest by the blow or thrust from thy self to others or else so hidest denyest or excusest thy sin some beloved sin or other as if when search and examination is made for it there were no such traytor hid in thy house or heart Or else thou seekest to bribe conscience or to stop the mouth of it by one trick or other as some being arrested make the Officer drunk that so or by some other means they may escape
shall despair of fastening any nailes in you by the hammer of the word by which ye may be surely nailed sewed and fastened to Jesus Christ a sensuall heart is a senselesse heart like that of Nabals whose drunken heart 1 Sam. 25.37 though merry within him died and he became as a stone CHAP. XIIII SECT 3. Where three more lets removed which are great sins lesser sins custome in sinning 2 Great and hâ—inous sinnes 2 SEcondly and more brieflly take heed of great sins such as lay wast and dead the conscience As the body is subject to two kinds of diseases and maimes some that affect and afflict sense some that deprive of sense as violent blows so is the soul also As then a prick will make a man start but a heavy blow will dazzle and stond or astonish him which astonish and make us unsensible of lesser sins so some lesser sinnes will be felt when greater shall not at least not so soon or easily as we see in David who no sooner had received the muster of the people whom in pride he would needs have to be numbred but his heart did smite him and he was pricked and wounded in conscience but in the case of Bathsheba but especially of Vriah he lay long dead and senselesse till after many months Nathan being sent of God brought life at least sense into him again Watch then and pray with David Keep back thy servant from presumptuous sins let them not have dominion over mee so shalt thou be innocent from the great transgression Psal 19.13 If a man once by some great blow be stonded he is not easily sensible of smaller hurts or prickings so for one that is cast into a deep or dead sleep or being the divels vassal is marked by him by his sucking life and sense out of him or casting him into a trance c. Give once way to grosse impiety to wilfull profannesse or obstinate contempt of God his word and ministers and never look that lesser sins shall any why annoy or trouble thy conscience of which thou wilt never make bones as we say or scruple the soul so becomes desperate and carelesse hardened and past feeling to work all uncleannesse with greedinesse this is when men once give themselves over unto lasciviousnesse Ephes 4.19 or to any other like grosse sin The heart is so full of corruption and filthy matter as it is not sensible grieved or pained when otherwise it is pierced and met withall by the word and threatenings yea curses woundings and hewings of the Law and Prophets of God 3 Lesser sins against conscience 3 Yet neglect not small sins as they may be accounted or beginnings to give way wittingly and against conscience to the least sin leads the way to hardnesse of heart to senselesnesse and stupidity of conscience Tendernesse of conscience would be preserved The heart commonly of young men especially if wel educated 2 Chro. 34.27 as we see in King Josiah is tender and startles at the least sin and thought of Gods judgements is soon pierced and troubled the least sin will trouble it and make it tremble which being given way unto make way for hardnesse of heart but if once least way be given to such small sins or to beginnings especially against knowledge or that a man begins once to detain the truth in unrighteousnesse to quench the spirit and to quell checks of conscience the heart by degrees grows hard and senselesse and at length can swallow and without any great trouble digest even greater and grosser evils without all sense of sin or fear of wrath One well compares it thus The heart at first being tender will endure nothing but the least sin will trouble it as water when it begins to freeze will not endure any thing no not so much as the weight of a pin upon it but after a while will bear the weight of a laden cart against which we must watch Let young men especially make use of this yea let all men take heed of giving way to the least sins against conscience Sin at first to a conscience not enured thereunto may seem intolerable and unsupportable but unlesse the heart watch well over it self and maintain its life tendernesse and sensiblenesse or if once it begin to favour it self and wittingly give way to the least beginnings of sin lest we become at length senseless as in examples it shall be given over by degrees to senselesnesse and searednesse of conscience yea to delight in desire defend and plead for it as in King Hazaâ—l first abominating that cruelty which he after practised and in Alipius Saint Austine's friend first abhorring the bloudy spectacles of the gladiatory combatants but giving himself leave by the importunity of friends to be but present though at first he winked and would not open his eys to behold the same yet at length not onely beheld them and that with delight but drew others to behold that which at first himself loathed Thus the soul by steps descends to hell when men shew not themselves from first to last sensible of sin Bernard makes the steps to be seven Seven steps to hell whereby sin seems 1 Insupportable a burthen not to be born 2 afterwards onely Heavie 3 Light 4 Insensible 5 Delightfull 6 Desirable 7 Defensible or pleaded for and justified If ever then thou wouldst be truely sensible of and sorrowfull for sin It s not to dally with suggestions first thoughts of sin take heed and watch against the first suggestions and occasions of sin and that especially by the government of the senses as two things especially undid David Otium Oculus his ease and his eye so against Cogitation or of tossing any sinful objects in thy thoughts or of dallying with them These are the divels baits at which wee must not nioble and his harbingers which if kindly entertained he is invited to come with his legions and so thou art intangled with delight and drawn on to consent resolution practice yea custome and so to senselesnesse defence and boasting as Isa 3.9 Jer. 6.15 Psal 52.1 And thus sin like a serpent whilest â—tstings benums us and casts us into a deadly sleep and lethargie of which we die 4 Custome of stnning ab assuetis non fit passio 4. Specially beware of Custome of sinning It s an old and experienced saying Custome of sinning takes away all sense of sin neither are we much moved with such things as wee are much used to use and custome makes men sleep quietly by the falls of great waters and where much noise is and not to be afraid of that which at first was terrible as in Nottingham-shire upon the murther of a woman Which bereaves of sense of sin buried and hid under a tree in a wood a voyce was heard in that place of one hollowing and whooping at which all were afraid and passengers left that way but
continuing long and no hurt done to any they took to their old way without any terrour as formerly and asked by strangers what it was It is said they the Whooper of the Wood and made no more of it So it is with sin if we accustome our selves thereunto it brings us to carelesnesse and that to senselesnesse so that at length custome our own and others shall be pleaded and at length is pleaded for and made to justifie wicked acts and made a justification of our wicked practices as we see in those idolatrous women pleading for their Idolatry we will do as we have done Jer. 44.17 So Papists harden themselves in their superstitions and common people in their profaning the Sabboth by their sports may-games and in other their sinfull customes Thus the heart is hardened at length and becomes senselesse Simile even as some parts of the body become through use callous brawny dry and dead a dead and thick skin growing over the flesh which may be pricked or pared without sense of pain as we see in labourers SECT 4. Two moe lets Gods secret vengeance and Hardness of heart with the nature and danger of it and Means to prevent it 5 Gods secret vengeance 5 THere is Gods secret vengeance which wee are to take notice yea to take heed of whereby he gives obstinate and presumptuous sinners over to stupidity and senselesnesse denying and withholding his grace and the blessing of his word and other means from such as have neglected or abused the same whereby he bereaves obstinate sinners of sense Thus he tels Isaiah what the effect of his prophesying should be Go tell this peopple Hear ye indeed but understand not and see yee indeed but perceive no make the heart of this people fat and make their ears heavie â—and shut their eyes lest they see with their eys and hear with their ears and understand with their hearts and convert and be healed Isa 6.9 10. which terrible doom wee now are the more to be afraid of because it is six times made use of in the New Testament Matth. 13.14 Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11 8. which is more then is done by any other Text of the Old Testament So elsewhere Isa 29.10 The Lord hath poured out upon you the spirit of deep sleep and hath closed your eys the Prophets and your Rulers the Seers hath he covered c. Here my counsell is Take heed you do not so long dally with God smother his truth blind your own eys neglect his call who are taught not to dally with God make light of the offers of his grace despise his threatnings and corrections that you provoke him to curse his own Ordinances to you and give you up to senselesnesse and final impenitency and Indolency Hearken then to his first call Heb. 3.7 and to day if you will hear his voice harden not your hearts lest he give you up to finall hardnesse as now it follows 6 The not fearring the judgement of hardness of heart 6. Lastly As fear God who thus by our dallying may be provoked to deprive us of all spirituall sense and feeling so also be afraid of Hardnesse of heart whether acquired and attracted by your own means by your sensuality presumption carelesnesse giving way to beginnings custome of sinning or inflicted by Gods just judgement giving you wholly up to your own lusts or to Satan to harden you Keep so much sense as of all other evils and judgements to be most afraid of this for if God once give a man up to it which if we wil avoid we must fear it is worse then to be given up to the divel so was the Incestuous Corinthian who came to sense of his sin and repented to life and salvation but these are denyed that which they never cared for true sense of sin sorrowing for it and repentance and so are next door to hell it self It is a fearfull judgement and evill which opens her mouth for them they being in condition next to the estate of damned spirits seeing their damnation is sealed upon them and they kept under darknesse and in the insensible chains of the guilt of their sins and of their obstinate hardnesse to the judgement of the great day making men 1Vnpliable to the word stif-necked stony This hard heart is 1. An unpliable heart a dry stiffe and stony heart whereby men become stif-necked wilfull strong-headed like untamed beasts that will not admit of the yoke It is that Adamantine heart spoken of Zech. 7.12 implying a stony hardnesse Physicians would call it a Tophos or a callositie or brawny hardnesse like unto that white hard and dry substance that conglutinates broken bones It is according to S. Paul Ephes 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindnesse or rather hardnesse of heart Such in the soul as when in the body any part of it whether inward as the liver or spleen or outward becomes hard through the dyring up of the inward humidity Dry and seared whether by any infirmity as scirrous tumours or by searing or burning with an hot iron as in beasts which are gelt and then seared or by labour Such is a hard heart being destitute of the moysture of Gods grace and of his spirit a stiffe and obstinate heart which will not bow nor yeeld to Gods word by obedience matth 23.17 It s an impudent heart as Ezek. 2.14 and 3.7 by which men grow worse and worse till they perish Impudent It is an impenitent and unyeelding heart Impenitent like metal unmolten an heart resisting the word and spirit Acts 7.51 It is such a heart as was in the Jews before and now is in them since they are cast off Rom. 11.25 on whom is Cains curse It s a heart of Belial a wicked heart without yoke Deut. 15.9 that Beasts heart which was given to Nebuchadnezzar Dan. 4.16 Howsoever it is a disobedient and gainsaying heart disobedient and unyeelding Rom. 10.21 and makes men so I is such an heart as is not moved at threatnings so as to be broken thereby or at promises so as to be molten by them at judgements inflicted to be humbled or at mercies to rejoyce or be thankfull at injunctions or commands of God to obey or perform them being contrary to the tender heart or fleshy heart which is obedient Contrary to which is the tender heart the soft fleshy and plyable heart such as was in these Converts here who being pricked presently offered themselves ready to obey saying What shall we do so in Paul Lord What wouldst thou have mee to do and in the Jaylour What shall I do to be saved This is the heart of flesh in mercy promised to 〈◊〉 as shall be saved Ezek. 11.19 and. 36.26 The tender heart pliable shewing its tenderssene both to God such as was in good King Josiah 2 Chron. 34.27 whose property is to
be plyable and yielding both to God and man 1 It stands not out against or resists Gods word but quakes at threatnings melts at promises is humbled at judgements as 2 Chron. 30.10.11 not such as was in Zedekiah 2 Chron. 36.12 of whom it is said he did evill in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord or in Belshazzar framing to his will Dan. 5.21.22 who did not humble his heart though he knew all such evils and judgements as befell his father for hardening his mind in pride verse 20. In a word the soft heart yields like soft wax to the impressions of Gods grace word and spirit and like molten metal frames to the form and obeys that form of Doctrine whereto it is delivered as the phrase is Rom. 6.17.2 The tender heart shews it self also towards others by shewing forth bowels of pity to men in misery and man by pity and kindnesse Heb. 13.3 and of kindnesse and forgivenesse to such as do it wrong Ephes 4.32 2. This heard heart I speak of as it is stiffe stony and unpliable so it is also insensible void of all spirituall sense especially that of feeling this is through want of spiritual life 2 unsensible and without life where no life is there is no sense at all and where life is though other senses may be wanting yet not that of feeling that sense though it be not the most noble for so is the sense of sight and hearing yet it is the most necessary sense there being no life without it where it is wholly wanting or lost it of all senses alone is diffused throughout all parts almost of the whole body and it being lost there is no more intercourse of vital and animal spirits or influence of them by the nerves into other parts and consequently no longer any proportion or harmony of qualities or of temperament in which proportion the native moysture and heat is founded and consisteth So that feeling and sense of pain is needful to the very being of every creature arguing spiritu-death and so is spiritual feeling as necessary to the being of the new creature so that we may conclude that the heart which is an insensible heart is a dead heart Eph. 4.18.19 alienated from the life of God at least and that is bad enough possessed with a spirit of slumber and dead sleep whilest not one but all the senses of the soul are holden in it as the bodily senses in and by bodily sleep and that through a kind of dregginesse which stoppeth the passages of the spirits Or at least a dead sleep depriving men of their spiritual senses by which the whole heart and soul is made unsensible for hereby men are without 1 Hearing Isa 6.9 2 Seeing Isa 6.9 Ephes 4.18 3 without all spiritual Tast Rom. 8.5 4 Smel 2 Cor. 2.16 Lastly without feeling Ephes 4.19 having their hearts fat and insensible Isa 6.10 yea in a dead sleep and sleep of death and therefore insensible insensible of good and evil of mercies and of judgements of grace and sin without true love desire and joy in the one and without Fear Being contrary to the sensible heart 1 Kings 3.9 shame anger and godly sorrow in the other contrary to which heart is that which having a new life put into it and it awakened out of the Lethargie or rather death of sin begins spiritually and savingly 1 to hear for so we read of an hearing heart for which Solomon prayed 2 to see Ephes 1.18 1 Cor. 2.14.15 3 to tast 1 Pet. 2.2 3. with Psal 34.8 Cantic 4.11 4 to smel Cantic 1.3.13 16. 4.10 11. 2 Cor. 2.14.16 and 5 lastly to feele when by self-denial the fat of this grosse heart as it is called Mat. 13.15 which makes it also without sense Psal 119.70 Mat. 13.15 is consumed and offered in sacrifice to God according to the type Levit. 3.3 such a sensible heart was in these converts here who being self convinced self condemned and denying themselves were pricked in heart and through sense of pain cried out and sought help elsewhere then in themselves and accordingly found it I have thus set the benefit of the tender sensible heart against the other that by the opposition I might better shew the wofull condition and miserable estate of such as who being past feeling The miserable condition of senselesse and hard-hearted sinners give themselves over whether unto Laciviousnesse or to any other sensual and sinful course of life and who accordingly are given over in Gods most terrible but just wrath to this the worst of all evills on earth even the judgement of an hard and senselesse heart and all with this further aym that hereby the sinner that would attain to true compunction and pricking of heart for his sin and so to true conversion and salvation would above all be most afraid of this heavy judgement of hardnesse of heart and of whatsoever may cause or procure the same Such as are given over to it are irrecoverably left to the judgement of the great day seeing their judgement here is to be denied all sense of their dangerous and damned condition into which they have voluntarily brought themselves and so being left to themselves and to their own lusts as incorrigible Psal 81. and to Satan Hardnesse of heart the greatest Let to saving pricking 2 Pet. 2 4. and most to be laboured against as his prisoners to be reserved in chains of darknesse of mind and dedolent and final impenitencie kept and brought forth to that judgement wherein their case is now become like that of the devil and his angels whose judgement that is Of all lets then to this pricking of heart take heed of this of hardnesse of heart for where it is the judgement is to be deprived of all sense of sin and feeling of wrath till the soul be plunged into hell and become irrecoverably miserable and then lie under the sense of Gods severest wrath and eternall displeasure not to fear it is a signe of it Oh therefore get your hearts possessed continually with fear of this dismal evil and ever be afraid to be given over to it Now let me tell you not to fear it when you hear so much of it is a signe it hath already seazed upon you and benummed your spirituall senses especially if you have any long while lived fruitlesly or presumptuously under the means Young men especially to take heed of it and therefore especially it belongs to young men to take notice hereof who by reason of their age are not yet perhaps so hardened in sin through the deceitfulnesse of it There is a naturall tendernesse in us whilst we are young or a lesser degree rather of hardnesse which gets strength and proves habituall through use and age if it be not in time prevented Let such then
it a curse when especially through your own defaults you are deprived of it yea a leaving of you and a giving up to hardness of heart if not a sealing altogether of your destruction 2 By our calling the word heard to minde 2 Having such teaching you must remember call to minde ruminate and meditate on what you have heard the word heard must ever be in your ears as here the word used in my Text implyeth a continuall act and hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or when they had heard they were pricked The word left a sting behinde it they could not forget it the voice of Christs blood was ever in their ears after once they were by the word charged with it and convinced and so it came to work such a stinging effect in their hearts Thus Peter himself had formerly come to see his sin and judge himself for it It s said Hee remembred the words of Jesus and hee went out and wept bitterly Matth. 26.57 By such remembrance and meditation on the word and continuance in the things we have heard yea and seen 2 Tim. 3.14 whilest we look our selves in the glass of the word and continue therein Jam. 1.24 25. these nails at first entred by the masters of the Assemblies come to be fastened and struck further home to the pricking nay piercing and wounding of the conscience In a word remember often such truths as first or at any time wounded or touched thee wound and prick thy heart therewith in the often remembrance of them 3 By our applying the word to our selves 3. To which end Apply also to thy self what is applied to thee by thy teachers or what more generally is taught concerning such sins as thy conscience tels thee thou art guilty of Help them who have fitted the plaister to thy sore to binde and fasten the same unto thee by thine own application that by lying and continuing close to it may have its wished and saving effect Repell not what the Minister applyeth Apply to thy self especially the terrours of the Law for so is this pricking wrought especially the terrors of the Law Suffer the Preacher to do it but especially do it thy self till this be done there will be no pricking This is the way to be stung by the word in soul yea such cannot but be stung as thus apply which rightly applyed will sting As in like cases as when in body a man is stung with an adder or pricked with the point of a sword or heareth heavie news which concern himself If one of Job's messengers should come and tell thee all thou hast thy cattell thy goods are taken away violently by enemies or robbers the fire hath burnt up thy store thy sons and daughters are slain crush'd drowned or dead would not this move thee and cause thee to rend not onely thy mantle Job 1.15 16 17 18 19 20. as it did Job but thine heart When David came to Ziklag with his men and found it burnt with fire and their wives and their sons and daughters to be taken captives it is said he and the people that were with him lift up their voyce and wept 1 Sam. 30.3 4. until they had no more power to weep this was when he and they apprehended the loss as their own men weep not so commonly in other mens losses Now certainly such as shall be saved are secretly drawn Such as God wil save are secretly drawn to apply threatnings to themselves they know not wel how to be perswaded that the doctrine taught doth concern them and so to be touched with it as to judge themselves most miserable and to loath themselves for all their filthy abominations to beleeve their own misery and without any exception or self-flattery or posting it off to others to cast away all deluding conceits which may hinder the work of the word so that when it presseth them they do not repel it or cast off the burthen from them but say O wretch that I am this is my case I am the man the Scripture means 1 Cor. 6.9 10. I am that swearer whom God will hold guilty I am that adulterer whom God wil judge I am that fornicator that effeminate person that idolater that thief that covetous person that drunkard that reviler that extortioner that shall not inherit the Kingdome of God Wo is my soul I shall die in the guilt of this or these my sins unlesse I speedily repent Ah Beloved without such faith and application by faith of the threatnings of the word and so they come to be pricked and vengeance due to our sins and to us for our sins we shall never be savingly touched onely such apprehension and application will by Gods mercy do it as the condemned malefactor is as what makes the malefactor tremble at the bar but fear of the sentence of death when he seeth so many and evident proofs against him which sentence when once it is spoken of and pronounced how doth it strike him as a dagger to the heart how is hee wounded with it in the certain looking for and expectation of execution and death which now looks him in the face SECT 2. Of the consideration of our sin c. 4 By our consideration according to his word of our sins 4 AS a further help to the aforesaid duty to humiliation of the soul and to sensiblenesse learn aright to be affected with thy sins to which end follow these Directions 1. Consider and seriously think of thy birth-sin 1 Originall In which we may see what creatures wee are 1 how loathsom of the pollution of thy nature by it now loathsome thou art to God in that regard both in thy person yea in thy prayers and all thy performances yea in thy very righteousness which all of them are defiled with the contagion and hatefull plague and leprosie of natures pollution 2 how miserable Think also how thereby thou art become mortall miserable deprived of all good depraved by sin forward and prone onely to evill froward and backward to all goodnesse not favouring either goodnesse or truth in a word an enemy to God and under the displeasure of the Almighty Meditate hereon and on the vilenesse of thy nature lest otherwise thou think thy self something when thou art nothing Gal. 6.3 Thou wilt never be out of love with or loath thy self till thus thou dost thou mayst and wilt remain like a filthy dunghill which unstirred sends forth no noysom savour till it be raked into or the sun shine hot upon it 2 Actuall Which wee must finde out and remember 2. Caâ—â— to remembrance thy actuall sins to which end examine and sift thy self well and unpartially use the reason God hath given thee and be not bruitish in letting thy sins passe and escape thee without examination Here I may say to thee as God to the idolater Remember this
the City Gaza thou carriest I may say the very gates of hell upon thy back and goest upright under many execrable abominations unclenness drunkenness oppression profanation of the Lords day and other impieties and yet art not pressed therewith though God be even as a cart laden with sheaves Amos 2.13 and groaning as it were under the burden thou hast a whole sea of Gods wrath upon thee Without which we cannot feel the burthen of it and yet as the fishes in the sea or as one diving under water feelest not the burthen But now that thou mayst feel it and be sensible of it consider thy sin in the forenamed aggravating and greatning circumstance thereof and so lay it upon thy shoulders and thou shalt finde it heavier then thou canst bear as David did Psalm 38.4 as one shall do a small vessel of water laid on his back on dry land Sins taken severally and barely and slightly looked on may seem small and little and nothing burdensome but if thou lookest on them in the heap or as on the sand lying on the sea-shore thou wilt finde them and the grief of them heavier then the sand of the sea as Job speaks of his grief and calamitie when it is throughly weighed and laid in the balance together Job 6.2 3. A weight suppose of many hundreds whilest it lieth on the ground is not felt in the burthen and heaviness of it till we begin to pluck and heave at it no more is thy sin till thus thou weigh it in the balance of the sanctuary and take it into deep and serious consideration Hold thy self then constantly to this duty of consideration and pondering thy sin Serious consideration of our sin is needful and then a small sin like a small weight which we carry far and long being much thought on will prove a burthen and make thee in the sense thereof cry and by repentance and faith come to Christ that thou mayst be eased In case thou receive an injury from man or a small affront by much thinking on it thou makest it very great Thus deal with the injuries thou dost unto the great and holy God and which lie upon thy score and I suppose thou wilt finde and feel them a burthen intolerable heavie pressing and oppressing thy heart SECT 3. Gods judgements on our selves past present and to come should humble us 2 God softens our hearts also by his judgements and afflictions 1 On our selves Which accordingly and to that end wee are to make use of Whether the afflictions be NOw moreover seeing God often wounds mens spirits and softens their hearts by his Judgements by Afflictions and Corrections working with his word let us take the advantage thereof and make a right use of the same whether they be his corrections and crosses which befall or belong to our selves or more directly and firstly do concern others 1. God would work in us true and saving sorrow by such outward evils as he is pleased to inflict upon us being otherwise justly procured and deserved by our sins which may and should be diligently considered and made use of by us to the same end and that whether wee consider them as past present or to come 1. We are to call to minde especially being of riper yeers and judgement what great things wee have suffered 1 Past and what fore afflictions have befallen us by dangerous sicknesses hurts wounds extreme perils and sharp corrections of God when we were young or howsoever in former times whether lately or longer since when it may be either through childishness ignorance or otherwise by distraction of thoughts or sharpness of bodily pain or astonishment of our senses we could not so well meditate on the same or take things into such serious consideration as was meet Such corrections would not now be forgot but seriously called to minde and considered of as then sent of God in his displeasure against us for our sins whereby we provoked this patient God so to smite us that so we may now do that which he expected from us then Which wee must remember and be humbled for them that is be humbled in soul and come to true sorrow and repentance for our sin Thus Jeremy in the name of the faithful Remembring mine affliction and my misery the wormwood and the gall my soul hath them stil in remembrance and is humbled or bowed in mee Lament 3.19 20. That which was bitter to the body in the present feeling thereof is now bitter to the soul in remembrance thereof and in consideration of sin the cause thereof Thus should it be with us 2 present By which God humbles and converts 2 If Gods hand be upon thee by any outward cross and affliction for the present which hee sends of purpose to humble thee be sure thou let him not smite thee in vain Afflictions by Gods mercy prove means of conversion as in King Manasseh though not without the word Psal 94 12. and 2 Chr. 33.10 12 18. It s said when he was in affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers his affliction prepared and made his heart fitter to receive profit by the words of the Seers that spake to him in the name of the Lord. and calls to weeping Isa 22.12 God humbled Manasseh and he humbled himself God at such times cals to weeping and to mourning to baldnesse and to girding with sackcloth and by such means would break the hardness stoutness and stoniness of our hearts thus bringing us under his hammer and stroke to bruise us into his fire and furnace to try fine and melt us unless we be reprobate silver In such case then let thy cross drive thee home first to thy self in consideration of thy sin the cause meritorious of thy cross then to thy God and Father with the Prodigal the efficient and inflicter of thy cross where 1 We are to be sensible of Gods displeasure And here first learne to be sensible of Gods displeasure God will be known by executing judgement he will have thee know he is angry and displeased with thee and would have thee sensible of his displeasure See what God said concerning Miriam after her sin against Moses the servant of the Lord for which she was smitten with leprosie when Moses prayed for her healing the Lord tels him saying If her father had spit in her face should she not be ashamed seven dayes Numb 12.14 Let her be shut out seven dayes c. Even thus when God shewes any token of his displeasure against thee be ashamed and humbled smite on thy breast with the Publican and on thy thigh with Ephraim Thus Naomi which signifieth pleasant disclaimes her name Call not me Naomi call me Mara that is bitter for the Almighty hath dealt very bitterly with me Ruth 1.20 21. Why then call ye me Naomi seeing the Lord hath testified against me and
day of the general judgement when Christ shall come in flaming fire c. as 2 Thess 1.5 6 7 8 9. Matth. 25.31 32 to the end That so by serious thoughts thereof and by timely judging of our selves we may prevent the Lords judging of us O let the terrour of that day fall upon us that at the least fear of that judgement and true love to our selves may now bring us on our knees before Christ to seek our peace with him in time by hearty sorrow for our many and great offences before we come to be judged SECT 4. Others sufferings especially Christs should move us 2. 2 God would soften us by his judgements on others so that we are to go to the house of mourning Eccles 7.2 GOd would also humble us and teach us to mourne by looking on the afflictions and mournfull condition and dispositions of others like our selves but especially on the sufferings of his onely and beloved Son Jesus Christ for us That then we may be softened in heart made sensible and learne truly to mourne let us often repair and go to the house of mourning that is much better than in our securitie to go to the house of feasting and drinking Go to to the house of mourners both bodily and in practise go also in minde and in thy meditation and so go and consider the case and condition both of private Christians of the Churches of Christ yea and of Christ the head of all Christians and Christian Churches 1 To private Christians 1 Even Enemies And for private Christians 1. It were much to bid thee go to the house of such as other wise are thine enemies and yet thus to go or thus to consider of their evils and afflictions is both a meanes to humble us and hath been done by such as knew well enough what did belong to their dutie as by David Psal 35.12 13 14. who speaking of his enemies saith They rewarded me evil for good But as for me when they were sicke my cloathing was sackcloath 2 Friends Whether their trouble be 1 outward I humbled or afflicted my soul with fasting I bowed down heavily as one that mourneth for his mother 2. But howsoever go resort to such and consort thy selfe with such as be in sorrow for the hand of God upon them whether it be by outward crosses losse of friends estate libertie or health whom thou shouldest often visit in their sorrowes sicknesse and imprisonment if especially they suffer for Christ and his cause The constancie and comfort which such do manifest in their sufferings and death 2 in minde and as they are mourners in Israel So we shall profit hath been by Gods blessing an occasion of the conversion and like sufferings even of their persecutours as hath been said or whether it be from a fight or sense of their sinnes and through tender heartednesse for so thou mayest and by Gods blessing shalt be much furthered in this worke 1. By their example 1 By their example for thou wilt readily within thy selfe reason and say Doth such an one mourne for the neglects of Dutie and is his conscience so troubled for smaller failings and slips yea to see others sin so as to question the love of God and whether he be in the state of grace or no Doth he or she make such conscience of an Oath or of prophaning and neglecting the duties of the Sabbath in publike and private yea and doth he so mourne for the miseries of the Church O then what an hard heart have I that being guilty of many mo and much greater sinnes never yet shed a tear never yet was wounded in spirit for the same yea never sorrowed either for mine own or others sinnes and miseries 2. By their exhortation and encouragement 2 By their exhortation the benefit of which we get by conversing with godly and humble Christians what is that we are kept from departing from the living God but how It followes Hebr. 3.13 But exhort one another dayly while it is called to day least any of you be hardened by the deceitfulnesse of sin Mutual exhortation then is a good meanes to prevent hardnesse of heart and to keep us from securitie and from the prophanenesse of the Times and to work and preserve tendernesse and sensiblenesse of heart in us when in this manner we in evil Times especially fearing the Lord Mal. 3.16 do oft speak one to another And how were the Disciples hearts wrought upon and as it were melted even burning within them Luke 24.35 while Christ talked with them by the way 3. By their admonitions and reproâ—fs 3. By their admonitions and seasonable reproofes which as it is a Dutie Lev. 19.17 so it hath a blessing being ordained and sanctified of God to bring men to a saving sight and sense of their sin and to keep them from hardening their hearts therein as Matth. 18.15 16 17. 2 Thess 3.15 Count not his case desperate till this course hath been taken with him In a word and generally we must seek helpe to mourn from true mourners si vis me flere c. seeing the best men and Christians are generally though chearfull in God yet of mournfull dispositions and apt to weep its good to be much in their companie that we by them may learne and be excited to be of like temper and to weep by their example Christians and especially Ministers must shew themselves sensible and reprove sin fellingly and first mourne to those whom they would bring to mourne for their sin Matth. 11.17 And such as would so do must seek this helpe not onely in publike but in private from them and from such godly Christians as justly may be called mourners in Israel as in a like case the Lord provoking his people to humiliation and repentance bids them consider and call for the mourning women Jer. 9.17 18. to take up a wailing for them to what end but that their own eyes might run down with toares and their eye-lids gush out with waters Thus allusion is made to their custome in funerals and other mournfull occasions which was it seemes to hire certain women and why not men and minstrels skilfull in singing and playing dolefull songs to increase their heavinesse and to make them more apt to mourne By like proportion we are to make use of the best helpes to provoke our selves to mourne for our sinnes and to that end to associate unto us such as are true mourners in Israel 2. 2 We are to consider lay to heart and be affected with the miseries of other Churches Go in thy meditation and present to thine own thoughts the afflictions miseries and oppressions and dolefull condition of the Churches of God in other places by the incursions violence spoiles done and evils perpetrated by the enemies of Gods Church and people by Turkes and Turkish Pyrats violently taking divers of good note
and condition out of their own houses in some parts of England but especially in Ireland as also by Sea as they go for New-England and other parts putting them to most miserable slaverie so by Antichrist and spiritual Babylon tyrannizing over soules and bodies as elsewkere and formerly killing massacring spoiling and laying waste whole Townes Cities Provinces and Countries by their cruell and mercilesse Souldiers witnesse not onely of later times Roehel in France and those of the Valtoline where Christians have been forced to flie their Countrey others staying to renounce their Religion in hope and promise of life and then cruelly slain the Enemie boasting they had now slain both bodies and soules of Heretickes so at this time in the lower Hassia but especially divers places of Germany and of the Reformed Churches there as the Palatinate Bohemia Silesia anno 1640. and now at this present the Lower Hassia over-run with barbarous Souldiers burning killing and spoiling without all respect to Sex Age or Order forcing men to leave their own homes to seek to maintain life by feeding on carrion and such like burning and demolishing their Churches and Colledges and School-houses impoverishing all of all sorts especially their Ministers and School-masters three hundred and more of whom at this time are forced to seek and by the recommendation of their Princesse The Landgrave of Hassia to desire the charitable and bountifull relief of Christians in other Provinces and Kingdomes for the present relief of the foresaid Ministers and Rectors of Schooles Octob. 1641. And for the re-edifying of their Churches and Schoole and should not we be affected with these things and weep with them that weep and shew a fellow-feeling with them making their case our own We should be alike affected with them not knowing how soon it may be so indeed in the mean time so remembring them that are in bonds as bound with them c. which is the Apostles exhortation Hebr. 13.3 Herein following the example not onely of Moses as was Moses whose heart melted when he looked on his brethrens afflictions in Egypt but especially of that worthy Nehemiah who at a great distance and Nehemiah hearing of the miseries of the Jewes that had escaped and which were left of the captivity Nehem. 1.3 4 5 c. that they were in great affliction and reproach that the wall of Jerusalem was broken down and the gates thereof burnt with fire sate down and wept and mourned certain dayes and fasted and prayed before the God of Heaven This made him no doubt mourne for his own and others sinnes against which God by every judgement of his doth testifie that he hath just cause and matter against us and ours This is a noble president for us to follow seeing we want not like occasion and it would bring us to a mourning temper and disposition to weep even for our own as well as others sins At this time also the bleeding condition of Ireland would not be forgotten 3 specially we are to meditate on the sufferings of Christ for us 3. Lastly view we in our thought and meditations attentively the sufferings and greatnesse of the sorrowes of our Lord and blessed Saviour Jesus Christ dying for us with the cause thereof in our selves and sinnes together with the love of God and Christ himselfe in giving himselfe for us We should look on his sorrowes not with a spirit so much of compassion as of compunction not weeping for him in pitie so much which silly ignorant people and women can do when they see his Passion prophanely acted on the Stage and on our wounding him or in the streets in their Corpus Christi Playes or when they look upon the Crucifix striking and beating on their breastâ— as in true sorrow for out own sinnes by which we pierced him and in some sense do daily pierce him by the same so these Jewes here in my Text no sooner had Christ by the Word evidently set forth to be the true and onely Messias Gal. 3.1 and crucified among them by being charged and convinced that they were the Crucifiers of him but they were thus savingly pricked in heart as it was foretold of them and of those yet to be called by the Prophet Zechary They shall look upon him by the eye of meditation whom they have pierced Zech. 12.10 and they shall mourn for him as one mourneth for his onely son and shall be in bitternesse for him as on that is in bitternesse for his first-borne Consider herein Christ his bitter death not onely what thou must expect to suffer in thine own person for ever unlesse thou now be pricked in heart for him as well as he was pierced in heart head and hands and feet for thee but his infinite love as also on his infinite love in suffering such things for us who would suffer so much for thee and interpose himselfe between his Fathers wrath and thee yea receiving in his own bowels the javelin of his Fathers anger to keep it from thee to whom onely it was due as in like case did it not thinke we both trouble David to thinke of Jonathans hazards for him and also cause his heart to melt in true love to Jonathan who shewed himselfe so loving to him Will it not pricke and wound thy heart to consider this thy dear and truest Friend for thus he was wounded in the house of his friends one the racke of the Crosse for thee to the end that thou mightest never come unto it Zech. 13.6 how should yea and would this meditation if seriously made use of melt and mollifie our hard hearts and overcome all our obstinacies His sorrowes well thought on would helpe to break our hard hearts but his love appearing in the same would and should melt and thaw them 3 God softens our hearts by his mercies which we should often thinke of to that end And so generally the meditation of his mercies a thousand wayes manifested to every one of us How did hard-hearted Sauls heart melt into teares when he saw and was convinced of Davids love integritie and respects to him and his life when in the very act of his hostilitie against David yet David spared his life And how was Davids own heart humbled at the relation of Gods many mercies against which he had sinned The like in the Israelites 1 Sa. 24.16 17. 2 Sam. 12.7 8 9-13 who upbraided by Gods mercies in bringing them out of Egypt lift up their voice and wept so that the place had its name thence and was called Bochim or Weepers Judges 2.1 2 3 4 5. They considered Gods kindnesse to them and their unkindnesse to him and thereupon wept such consideration of mercie shewed or offered to the unworthy is foretold to worke shame in the sinners and loathing themselves Ezek. 36.25 26 c. with verses 31.32 O then hearts harder than the Adamant that are not
softened with the milke of this love of God! ye stout-hearted sinners and be moved therewith be moved and affected with grief to consider and thinke how ye sin against the bountie of God expressed to you in all temporal blessings which you enjoy and they are well nigh infinite in his patience towards you not cutting you off and sending you to Hell in your sinnes but chiefly in his gracious and morcifull disposition to wards you in offering himselfe more willing and ready to be reconciled to you than you are by true repentance sorrow and submission to seek it at his gracious hands O base hearts who by living still in your sinnes and without all sorrow taking pleasure in the same do seek his dishonour Do ye so requite the Lord O foolish people and unwise Deut. 32.6 7 c. Doth not this stab thy heart O my people may God now say to us and much rather than to his unthankfull people of old What have I done unto thee and so in Micah 6.3 4 5. John 10.32 Many good workes may Christ now say to us also have I shewed you from my Father for which of those workes do ye stone me How should you answer but with more humilitie sinceritie and selfe-deniall as it followeth in Micah Verse 6. Wherewithall shall I come before the Lord and bow my selfe before the high God Yea and instead of all other sacrifices there mentioned offer that of an humble and contrite spirit and resolve to walke humbly or humble your selves to walke with God O that I could hear your relenting hearts as overcome with his free mercies and offers of his grace to sound and eccho out such voices and to say What any mercie or hope of mercie for such a vile Wretch bold sinner base Varlet as I Might not God many yeares ago in his just displeasure have sent me from the wombe to Hell O Patience Would any man have put up such injuries at my hands as God hath done dishonours or would I my selfe shew like kindnesse to any who had multiplied wrongs against me O it grieves my soul that I have so grieved him beast that I am O how have I been besotted not to see better to answer his love Men and brethren what shall I do to purchase his favour whereof I have made my selfe so unworthily I resolve therefore to wallow in ashes and to repent in dust and ashes and not for a world to offend him as I have done SECT 5. Gods Majesty thought on would abase us 4. The serious thought of Gods high Majesty will humble us HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God of his greatnesse excellencie power wisdom glorie and all other Attributes of God that so we may no longer harden our hearts against him Psal 95 3-8 9. Deut. 10.16 17 18 -20 21. that the immutabilitie of his decrees Job 23.13 14 15 16. and his excellency may make us afraid Job 13.11 37.23 24. that his mighty power may cause us prepare to meet him by repentance Amos 4.12 with 13. as we see in Rahab Josh 2 10.-12 13-18 And that we may at length learne with Job to acknowledge our vilenesse and to abhorre our selves and repent in dust and ashes Job 38.2 3 c. 40.2 3. 42.3 with 6. But I will hasten to the last Direction without which all the rest will be used in vain and it is prayer 〈…〉 SECT 6. Earnest Prayer a means of Humiliation 5 Withall wee must earnestly pray to God who onely can humble us LAstly Seeing God onely as hath been said can humble and soften the hard and stony heart of man wee are if wee truly desire to have tender pliable sensible and humbled hearts most earnestly to seek the same by prayer of God 1 By others 1. If thou canst not through weakness of gifts or distractions pray of thy self desire the assistance of some godly and compassionate Christian to pray with thee and for thee that God would graciously and powerfully work in thee what thou desirest In such case yea howsoever send for the Elders of the Church when thou feelst thy heart any thing hardened or thy self to be in any distress of soul or body that they may pray over thee James 5.14 2 By our selves But 2. Is any among you afflicted or would any of you be indeed truly afflicted in conscience and come to some remorse for his sin Let him pray saith Saint James himself It s hard if any man who hath a true and inward desire of any thing he wants or would have If I say he cannot breathe out one sigh and some way or other though brokenly express himself to God Broken prayers oftentimes shew a broken heart and spirit which God will not despise But as thou art able beg earnestly daily and constantly an humble soft and relenting heart with godly sorrow for all and every sin It s no easie thing to break the pride and stoniness of the heart it requires help from heaven and power from above If God do it not it will never be done Wee have Gods promise But now we have his promise for it if we will earnestly seek unto him for it as for all other things freely promsed Ezek. 36.26 32 37. Beg earnestly that God would melt and soften thy heart and must be earnest be importunate with him till he hear thee his word is past and if thou faint and weary not it shall in Gods fittest time and urgent with him and in that measure and manner which he thinks good be accomplished and fulfilled Challenge God of his promise of powring upon thee the spirit of grace and of supplications that looking upon Christ thou maist mourn c. Zech. 12.10 God as hath been said must by his Spirit breath in before thou canst breathe out by thy spirit one sigh for thy sin And in thy prayer complain to God of thy hardnesse and say Lord why hast thou hardened my heart from thy fear Isa 63.17 Lord I have an hard proud and stubborn heart it is too hard for mee do thou take it down break and humble it If thou art not heard for the present yet cry still give not over yea and constant wait on him for an answer in due time who hath long waited for thee Rom. 10.21 Deut. 22.26 and for thy Repentance Cry aloud to God for help as the virgin was bound in case shee were forced else lost both her reputation and her life Cry to God before for help and after for pardon so shall not thy hardness of heart be imputed to thee or be thy ruine That which unfainedly thou desirest might be done and grievest if it be not done that shall by Gods mercy in Christ be accounted to thee as done And with our prayer wee must joyn 1. Fasting Now to make thy prayer more effectuall
joyn thereunto 1 Religious Fasting as it will give an edge to thy prayer so the afflicting of thy body if it be done without superstition will help well to the afflicting and humbling of thy soul and heart for so fasting is called And wee know that the hearts of Gods people have been wonderfully softned at such times as Judg. 20.26 1 Sam. 7.6 So David I humbled my self with fasting Psalm 35.13 and 69.10 2 Watchfulness especially against worldly cares and distractions 2 Watchfulnesse watch and pray Watch against all the former Lets named but especially against all worldly cares take heed of a heart busied with the world and earthly thoughts Distractions from the world keep the heart from minding such things as might affect it with godly sorrow as a man hastily and suddenly smitten whiles hee mindes his business is less sensible at least for the present of pain and grief from the hurt Simil. then hee would be in the apprehension of it beforehand and for the present when especially he cannot avoid or divert the blow And as a man forgets his pain when a friend talks with him which is the reason why such as are sick and sorrowfull for the loss of friends are comforted by company as having their thoughts and mindes by conference taken off in good part from thinking of their sorrow and why on the night time and in solitariness men are more sensible of their sickness and sorrow as in their other senses of hearing c. seeing all sense is from the soul Alex. Probl. l. 1. Prob. 118. it is the soul which sees which hears which feels and which accordingly being distracted with many objects is the less sensible in each So by like reason if the soul and thoughts be taken up with wordly cares and distracted therewith it can less be afflicted with such things as otherwise by gods blessing would prick and wound it To which end in our prayer andâ— meditation wee are to retire our selves In which regard it will help wel when we would meditate and pray to retire and withdraw our selves from company into some solitary place which we are also taught both by precept and practice of Christ himself His precept wee have Matth. 6.6 so Psam 4.4 Commune with your hearts upon your bed His practice Mark 1.35 So Peter went up to the top of the house to pray Acts 10.9 So Jeremiah's soul did weep in secret chap. 13.17 And of these Jews and Converts it was foretold they should mourn every family apart the husband apart and the wife apart Zech. 12.12 Retiredness both of place and thoughts is fittest to work our hearts unto goldly sorrow SECT 7. A reproof of the secure with an Exhortation and Caveat Conclusion of the Directions NOw for conclusion of these Directions It were good and it is needfull that such as have heard or now read the same would well consider with themselves whether they have in any measure followed or yet so much as do resolve to follow the same or to take any pains with their hearts hereabout Where 1 A triall and reproof of such as yet remain secure and sensless 1 It is to be suspected that many continue still secure careless and slothfull and do still go on in their old courses as inconsiderately as ever without a right knowledge of the power of Gods anger and are as stout-hearted partiall and self-loving both flattering themselves and as desirous to be flattered by time-serving and false Prophets and as much hardened against the true and faithfull servants of God by unbelief as ever And that they are still sensuall and worldly and remain still senseless without fear of being hardened either by great sins which lay waste the conscience or by giving way to smaller sins against conscience or by custome of sinning or yet by and in Gods secret vengeance giving them up to this heavie and dismal judgement of an hard impenitent heart neither afraid of it as the worst of Gods judgements on earth and as the first and irrecoverable entrance into hell nor praying against it nor carefull to avoid evill company and examples and such other things and sins in speciall which are the procurers of it whilest they still make as light of sin of reproof of the word and of Gods threatnings as ever before all of them signes of an hard and dedolent heart especially considering how little they care for hearing of such teachers as would most help them in this work of conviction pricking and wounding their conscience or for calling to minde Gods word and such truths as have come neer them or for applying it to themselves And as for their sins Originall or Actuall they are far from raking into that dunghill from questioning or yet loathing themselves for the same from keeping an account or catalogue of their sins either for number or foulness or aggravation of the same never weighing or pondering with themselves how thereby they draw upon themselves the heavie weight of Gods vengeance And as little do they make use of Gods severe judgements and corrections whether on themselves past present or threatned and in expectation as of death hell and the last generall judgement or on others either private Christians in their sorrows and true mourners in Sion or whole Churches of Christ or of the sorrows of Christ for them or of the unparalleld love of Christ so dying for them and of other the mercies yea and high majestie of God against whom without all ingenuity or fear they daily trespass And as for the exercise of prayer accompanied with fasting and watchfulnesse it s a duty they are wholly strangers unto they are without sense of their wants they have no true desire of this so needfull a work of humiliation they can spend no serious thoughts thereon nor time being so taken up with their delights vain pleasures worldly cares and imployments Now what may a man think of such men This their little care and study after true compunction this their disaffection to the means thereof is an apparant signe of their unsensibleness and securitie and consequently that all the evils and miseries mentioned formerly lie heavie upon them as that they are still in their natural and damned condition dead in and by sin in Satans possession farre from the first step to repentance and salvation and that they come short of very reprobates Pharaoh Felix Saul Cain and Judas and under certain expectation of eternal wrath seeing their sin will have sorrow if not here yet undoubtedly hereafter even such as made the eternal Son of God crie out on the Crosse as he did for a time and which they must suffer and undergo eternally without end or ease 2 An exhortation and a caveat to take heed that repentant sorrow be not swallowed up of Ah then dear Sirs ye that yet cannot say or give any good proofe that your hearts are or have been pricked for your
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
wounding and pricking was not meerly Legall with respect to punishment only but Evangelical tending to true contrition and Repentance and therefore not wholly an effect of the law but in part also of the Gospel and a work of the saving spirit of God CHAP. XVIII SECT 1. Signes of true sorrow from the true grounds of it And first that it is and must be for sin TRy we our sorrow then henee whether it be wrought by the Gospel Other Tryals of our sorrow from the grounds of it or only by the Law If it be true and saving sorrow it is grounded 1. On some sight and sense of sin 2. On some glimpse of mercy and goodness in God True sorrow is procured 1 by the sight of sin and is for sin 1. He that savingly sorroweth seeth his sin and miserie by sin and groanes under the burthen of both Matth. 11.28 he is sensible thereof his heart is become like his eye tender and sensible of the least sin as it is of the least mote in it he looking on his sin mourns and that heartily and secretly If then the sight of sin be not the procurer of thy sorrow thou hast cause to suspect it Yea but how shall I know whether my sorrow be for my sin and fault or for the punishment of it either felt or feared This is a needfull quaere Herein many deceive themselves seeing men are commonly more sensible of the evill of smart then of the evill of fault and of sin and if their sorrow be either only by sorrowing more for the punishment then for sin or more for the shame and punishment of sin in this life or in hell then for the fault it is unfound howsoever it may seem or be pretended to be only for the sin Many herein being like one Polus an Actor who being to act a sorrowfull part on the stage to move him thereunto had secretly conveyed into a corner of the Stage his fathers or some dear friends Urne in which were the ashes of the deceased on which whiles he looked his sorrow was so much the more excited only with this difference he being to fain sorrow came thus to act it truly and truly to mourn these while they pretend to sorrow truly for their sin do it but in seeming for sin but truly for the punishment of it on which their eie is chiefly set Howsoever it is a good sign when men grieve when Gods hand is upon them or threatned It is not denied but that men may and ought to shew themselves sensible of and grieve for the punishment of their sin be it present and incumbent whether it be publike or private and personall or imminent and only threatned Nay it is an ill sign for men not to be moved in such case but to give themselves to feasting and jollity when God by his judgements calls to weeping and mourning Jer. 5.3 as Isai 22.12 13 14. where God threatens the want of it and elsewhere complains by his Prophet that though he had stricken them yet they grieved not And the best men in such case fear and tremble most and shew greatest humiliation The best do it as David in time of pestilence 2 Sam. 24.17 Jehoshaphat when God threatned an invasion 2 Chron. 20.3 4. and generally the godly in their own and the Churches miseries So true converts do mourn even in respect of the evill and miserie which their sin threatens them withall as reverencing his Word and are made to fear the falling into the like sins again as Job 31.23 The reason hereof is Because they reverence Gods Word and fear all signs of his anger And this God pleaseth to sanctifie as a beginning of saving sorrow as in these converts in my Text. So that we here conclude as formerly we have shewed that it is a sign of an ungracious and hard heart that is not some way humbled under the tokens of Gods wrath on or towards our selves or others and that such come short of many Reprobates To tremble at Gods word and judgements a good sign as of Pharaoh Ahab Jehoram c. 1 Kings 21.29 and 2 Kings 6.30 And on the other hand it is a good sign of true sorrow indeed and such as God doth accept of when men tremble at Gods word and at the tokens of his displeasure Isa 66.1 2. so do hearts truly humbled which howsoever before they were stout and stubborn against God and relented not at his judgements yet now an angry word of God humbles them And when it is so as it was with good King Josiah Such as are not humbled at Judgements and at the word are not sound 2 Kings 22.10 11. its a good sign of a heart truly compunct contrite and humbled Let such look to this as hearing of Gods judgements with Ahah doe quarrell with the Minister as he with Micaiah as never speaking good unto them far are they from the humble spirit of good K. Hezekiah who though he had sinned through pride yet soon humbled himself for it when Isaiah so sore threatned him saying 2 Chro. 32.26 Isai 39.8 Good is the word of the Lord which thou hast spoken A heart truly humbled for sin and hating it can be content to have it searched out by the word discovered and reproved Yet such sorrow is not enough Psal 139.24 Yet though it be a thing needfull that in reverence to God to his Word and threatnings men do humble themselves under Gods hand and stroke and in apprehension of his dipleasure befalling or otherwise due for their sins unlesse it be also and chiefly for sin yet this is to be taken as a sign of true contrition and saving sorrow when withall or chiefly their sorrow is for sin and upon the sight thereof as it was in Josiah and Hezekiah more then for punishment who formerly had tasted of Gods goodness and now finding God displeased upon the breach of his Commandments and by reason of the dishonours done unto him melt into teares and sorrow and in true grief of heart for their own and peoples sin seek to appease his wrath by humbling of themselves If then we would know whether our sorrow be sound and good we must try and consider whether it be for sin or for the punishment of sin and that first when Gods hand of correction is upon us for our sin Hypocrites may then humble themselves as is said but true converts only mourn and are humbled for sin as cause of those judgements yea more for the sin then for the judgement Such was the sorrow of David who was willing to endure punishment The judgement and evill inflicted they are most willing to undergoe but the sin procuring it is intollerable as we see in David when for his sin the Pestilence devoured his people in whose multitude and strength he trusted too much and gloried Lo saith he I have sinned and I have
in sin did my mother warme as it is in the Originall 5 For bosome sins or conceive me Psal 51.5 5 Is thy sorrow as much for thy beloved bosome and darling sins such as have brought thee in unlawfull gain delight and pleasure and have procured thee favour respect yea advancement it may be with and from evill men as for other sins not so much feeding thy corruption By this I beleeve many mens sorrow will be found too light whilest their hearts are not so much pricked and wounded for these their sins as that the Word and Ministers of God will not suffer them without galling their conscience and with quietness and false peace to enjoy them still 6 For sins of the first Table aswel as the second 6 Is thy sorrow for thy sins against the first Table or four first Commandments of the Law as well as for sins against the second Table respecting more immediately thy neighbour and against the second as well as first 1. It may be it would be thy grief if thou hadst offended dishonoured and disrespected thy father or thy mother thy Magistrate and thy Prince but canst thou as truly mourn for the dishonour done to God If thy father on earth shew his displeasure and spit in thy face Numb 12.14 it may be thou wouldst be ashamed seven dayes but art thou so when thou provokest God to anger I know if any of you should kill a man though uupurposedly it would trouble your conscience somewhat and be grief unto you but I doubt whether when you do that which God accounts an offence equal to murther as when the Jew killed an oxe in sacrfice to God trusting in the work done and living without faith repentance and reformation of life or as when the Christian comes unreverently and in his sins to the Lords table and eats and drinks unworthily you are any whit troubled in conscience for the same when of the one God said hee that killeth an oxe is as if hee slew a man Isa 66.3 and so he that prayeth heareth and offers other Christian sacrifices without an heart humble and contrite penitent and beleeving is the like and of the other S. Paul Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord as if he had been the Judas or the Pilate or one of the Jews who crucified him Thou again maist perhaps be ashamed of adultery to do thy penance for it as in Popery c. but yet please thy self in thy spiritual adultery against God going a whoring from under him by thine idolatries and superstitions and shew no shame sorrow or grief for it And so on the other hand and for sins against the second Table as well as against the first Thou maist be troubled some way in conscience if thou shouldst worship an Idol frame ceremonies and superstitions of mens devising break out into blasphemy taking Gods name in vain or into open profanation of the Sabbath but yet makest no conscience and art not troubled for dishonouring thy parents and superiours speaking evill of lawfull authority or otherwise offending against thy neighbours life wife or chastity goods or good name either by sins of commission or of omission towards them Jam. 1.27 This is no true Religion nor is the other godly sorrow if thou sorrowest not alike for these 7 For evil cleaving to our best actions 7 Canst or dost thou as well sorrow for thy failings and imperfections or for thy unworthy and unprepared and unreverent medling with holy things in thy hearing preaching praying and communicating at the Lords Table as for thy omission of such duties or commission of evils and sins apparently forbidden There is an evill cleaving oftentimes to our best performances through distractions carelesnesse irreverence confidence in the doing of the duty do these things trouble thy conscience or not Grosse and open sins would perhaps trouble thee but are these things a trouble and burthen to thee I am sure they should and wee should put away by hearty sorrow and amendment the evils even of our best doings and sacrifices Isa 1.16 Dost thou judge thy self as thou oughtest even for want of due preparation to the Sacrament thou shouldst so do as well as for open profanenesse seeing there is sin and dishonour done to God in the one as well as in the other To conclude Thou must know that thou truely grievest not for any sin as it is sin and with respect to God if thou grievest not for all known sins and that particularly if as one well saith thy very unprofitablenesse idlenesse peevishnesse unconstancie trouble thee not yea I add if thy hardnesse of heart and thy want of grieving as thou shouldst grieve do not grieve thee 2 If thy sorrow be right and good for sin as sin it will also be thy grief to see and know others to sin against God 2 True sorrow is also for sin in others and by sin to dishonour him to disgrace Religion and profession and to cast away their own souls This is the property of true mourners Ezek. 9.4 Thus mourned David Psalm 119.136 and Lot 2 Pet. 2.6 So should wee mourn for the sins of the Land For the sins of the Land Town or place where we live especially if Gods judgements be upon the same or towards it and that more for the sins provoking God then for the judgements themselves as in the aforesaid examples Sometimes in case of Pestilence War Famine and other great evils and dangers wee meet and are called together to fast and pray to mourn and humble our selves and otherwise are much disquieted and vexed but what is the true cause of our mourning is it as it should be our own sins or the sins of the Land place or Kingdome Nay alas these are least thought of or at least but generally acknowledged and slightly bewailed a signe our sorrow is not for sin or with respect to God but to our selves So of our families if they be the sins of our own Families wee cannot approve our own sorrow for our own sins such as it should be if we do not also mourn for and bewail the sins thereof as of our own children as Job did Chapt. 1.5 of our parents and fore-fathers as Nehemiah did Nehem 1.6 and Daniel Chap. 9.8 and one of another of those that are neerest us every family mourning apart Zech. 12.12 and as the Corinthians were blamed for not mourning for the sin of Incest committed by one of them As wee are to shew a generall dislike of sin in all even in those that in other respects are neer and dear unto us as King Asa who allowed not his mother in her Idolatry 1 King 15.12 so should wee both shew our care and endeavour to reclaim others from their sins but however mourn to God for them if wee can do no more Such as regard not
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
did from Christ but come not sorrowfull to Christ or his Ministers seeking ease to their burthened conscience yea many mens sorrow is such as drives them from God and Christ as Judas and Cain in their pangs of conscience Judas came not to Christ for mercy though he were at hand yea a Saviour at hand but to the high Priest and at length hastened to the Divell Cain flees from the presence of God to build him a City for his safety Others in distresse and anguish of conscience do not betake themselves to prayer or to God his Ordinances and Ministers but with Saul to musick to the Witch of Endor to the Divell Of which more hereafter 5. With coming to God and to the throne of grace 5 Prayer there is prayer and deprecation for pardon where the soul is truly humbled as in Manasseh and in the humbled Publican Lord be mercifull to mee a sinner Luke 18.13 Here is a sinner that is one laden and touch'd in heart for his sin and here is his prayer for pardon and mercy But this follows upon the former and belongs partly to somewhat following Yet it convinceth many who never seek ease by hearty prayer for mercy from God unlesse it be for removall onely of their justly deserved punishment 6 Reformation of life and a holy walking with God 6. True humiliation is accompanied with reformation of life and with a holy walking with God onely such humiliation is acceptable to God which is so followed Therefore the Lord shewing how we may come and bow our selves acceptably before him and what is good this is the chief That we walk humbly or humble our selves to walk with God Micah 6.2 8. such a soul as hath been truely pricked hath been taught its lesson for medling again with sin as hath been said And godly sorrow changeth the heart works in it an hatred of sin a love of righteousnesse in a word Repentance 2 Cor. 7.10 that is a change and alteration both of heart and life whilest the unfained tears of true sorrow do not onely like the waters of the red sea drown the whole army of our sins but like the dew and rain from heaven water and refresh our earthy hearts yea make the soul to bring forth and bud Isa 55.10 and to be fruitfull in all righteousnesse and in the fruits thereof Without returning again to sins formerly repented Such a soul returns not at least habitually unto wickedness as we have shewn Ahab Pharaoh Felix and Judas did and as is the guise of hypocrites who after some seeming sorrow and forced tears return with the swine to the same or worser sins again But do thou examine thy heart and consider well with thy self whether thy humiliation have effectually taught thee to walk both humbly and constantly in a course of humiliation yea and reformation with thy God An unreformed life is inconsistent with an humbled heart SECT 3. Other Concomitants gathered from the Text as 1. Confession of sin Other effects and concomitants of godly sorrow gathered more specially from the text it self TO proceed As the afore-named particulars have been afforded us from other Texts of Scripture which more expresly couple them with humiliation sorrow of heart and feeling the load and burthen of sin so though we will exclude none of them from having been in these converts yet we will fetch some signes Effects and Concomitants of true Contrition more specially from the Text it selfe Some besides Hope of which I have spoken formerly gather hence these two Effects of true Contrition 1. Confession 2. Detestation of sin 1 Confession of sin even to man 1. Here is implied if not expressed an open and free Confession of their sin of murther and of crucifying their Saviour wherewith v. 36. they were charged they deny not their guiltinesse nor are ashamed to lay open their disease to their spirituall Physicians they in effect confesse themselves guilty and onely seek direction what to do to be saved from deserved wrath saying Men and Brethren What shall we do And to say truth where the soul feels the burthen and load of sin it will seek ease by disburthening it self by free and willing confession of the same as to God especially so also to man to men of God especially to able and mercifull men and Ministers who are not onely able to speak a word in season for comfort and direction but tender-hearted pitifull and mercifull who will sympathize with it yea are faithfull both for their unpartial dealing with the wounded spirit not healing it with fair words and flatteries and also for secrecie No ease without this in some cases so far as it is fit It is with the soul in this case as with the stomack if it be overcharged with surfetting and thereupon sick and pained it seeks and gets ease by vomiting so in like proportion the soul having surfetted on sin and now sensible of the load of its sin will seek ease by confessing thereof both to God and in some cases to man too where either his sin hath been open and scandalous or personall to the hurt and wrong of any or where he finds not comfort and sense of pardon from God for by making it known to some faithfull Minister or experienced Christian he may hope for some help by their prayers and wise directions Have you who pretend sorrow for sin thus done or have ye not rather Application and do you not stand out against the reproofs of Gods word and Ministers to such as will not be convinced denying justifying or at least extenuating and lessening your sins I tell you a heart truely contrite and broken will soon be convinced None will sooner take shame to themselves by a free and ingenuous confession of sin or take shame to themselves then such as are most sensible of their dishonours done to Gods great name thereby If by taking shame to themselves they can any whit redeem Gods honour they will readily do it And therefore I ask again In case you have made some confession of your sin as even a Pharaoh and a Judas may do have ye therein aimed at Gods honour and do you therefore by confession take shame to your selves that you may give to God the honour of his Omnisciency Justice Holinesse as is fit Many as condemned persons rather then they will shame themselves by a true confession of the sins for which they justly suffer or thereby honour Gods justice which hath found them out or yet the justice of the Law by which they stand condemned as yet the good thief did on the crosse will with that other gracelesse thief chuse rather presently to go to hell with the guilt and load of their sins upon them Such are the Pseudo-martyrs of the Romish Synagogue and thousands moe wherein they come short of Judas who confessed his treason against the innocent Lamb of God Or if with
Judas some doe confess their sin or if they confess sin do it either meerly out of terror not hatred is it not meerly out of horror of conscience and a while to stop the mouth of it do they not return with Judas and Pharaoh to the same or like sins again till at length they utterly perish herein like the dog which casts up his meat not because he loaths it Simile but because his stomack is burthened and troubled with it and therefore after a little ease he returns to lick up his vomit again Or if not so wholly yet doe not many when they are called urged and pressed to confesse their faults or hypocritically and cunningly or that conscience on their sick-bed or otherwise drives them to their Minister I say do not many go cunningly to work to deceive others but indeed themselves worst of all confessing some known or smaller sins whilest confessing sins known sufficiently already and which they cannot deny or it may be some such infirmities as may stand with grace as distractions in good duties some hardnesse of heart some hastiness but concealing their bosome and greater saults angry and peevish disposition of nature and the like yet wittingly hide under their tongues and in the secret cabinet of their heart their beloved darling and bosome sin be it some base and noysome lust pride ambition covetousnesse revenge or some such like secret sin by which meanes sin still sticks at the bottome the coar comes not away Satan who hath filled their hearts keeps his hold and is uncast out though the room seem somwhat swept or at least returns to his old lodging in the heart with seven worse spirits then himself which these conveâ—ts did not It was not so here with these converts in my Text who though deeply charged by Peter and that with sins of as foul a nature as any could be even murther parricide unbeliefe ingratiude ignorance disobedience impenitency all which and more being included in the sin of crucifying Christ vers 36. yet neither denied the same nor went about to lay the blame on their rulers who perswaded them to it but in effect acknowledge all to be true they were charged withall and accordingly seek direction what to do to get comfort to their guilty and wounded consciences SECT 4. 2. Detestation of Sin an Effect of true Sorrow for Sin 2 Detestation of sin accompanieth true sorrow for it NOw secondly with confession went an inward dislike hatred and detestation of their sin and both these the fruits and effects of their contrition They finding the weight and burthen of their sin hate and abominate the same their heart is turned from it for ever and they cast it from them as a filthy and polluted thing they with Ephraim will have no more to do with it Hos 14.9 as in these here They now loath it and themselves for it and accordingly to shew their dislike of it and of all the occasions of it they forsake the society of the obstinate Iewes who as yet were not pricked in heart and of the Priests Scribes and Pharisees and joyn themselves to the despised and persecuted church of God and in other converts And thus it is with other converts they now loath what formerly they liked and hate what once they loved yea thus it should be with us if we would approve our sorrow for sin to be sound Is thy sorrow then for sin followed with hatred and loathing of it and of thy selfe for it Application To such as may seem angry with sin but hate it not It may be thou art only a little angry with it but fallest in with it presently again such indeed is the nature of anger but true hatred which is bent against an enemie aimes at his utter destruction and death so true hatred of sin seeks the death or mortification of it at least cannot endure the sight of it but through an inward loathing of it Arist Rhet. lib. 2. and seek not the death of it wisheth it and whatsoever might represent it to the soul as lovely quite out of sight as the Prophet brings in the repenting Church throwing away Idolatrous ornaments as one throwing away a menstruous clout Isai 30.12 saying to it get thee hence Sin would bee looked upon as an enemie to Gods glory and to our souls as of an enemy now the more true love we bear to God and to our selves the greater hatred we will bear against sin And as it seeks our lives for the soul that sinneth shall die death is the wages thereof so should we seek the death and mortification of that which otherwise will be our death as if we met with any venemous poysonfull Simile or hurtfull creature such especially as hath formerly end angered us or stung us we cease not so far as is in our power till we see it dead Now sin is as dangerous an enemy to the soul as any such creature or enemy can be to our bodies I now only ask Neither are well affected to the meanes of mortifying it if thy behaviour be such towards those sins of thine which thou sayest have bâ—en thy sorrow seekest thou and usest thou the meanes by which sin may be truly mortified in thee doth thine heart rise against the occasions and first approaches of sin and art thou afraid of hurt by it when it first begins to arise in thine heart as not nipping it in the head when it first riseth then seeking to dash it in the shell as a man would be loth to give a known and malicious enemy the least welcome or entertainment in his house or otherwise neer him how likest thou it when Gods Word and thy Minister seeks to make thy sin hatefull and loathsome to thee when he layes about him neither liking that Word of God which would by sharp reproofs kill it in them and not only discovers and layeth open the vileness thereof but by sharp reproofs and threatnings seeks to hit wound and kill it in thee canst thou blesse God for it c. desire or at least approve well of such teaching and teachers Thus thou shouldest do even in true love to thine own soul if thou truly batest or yet hast truly mourned for thy sin whereas wee should bitterly hate it as each thing seeks its own preservation so shouldest thou hate sin as well as sorrow for it accounting it the greatest evill of all evill as separating between thy soul and God and our hearts fret at it Thus shouldest thou not only weep for thy sin but with Peter weep bitterly as having the bitter gall of godly indignation hatred and detestation mingled with thy brinish and salt teares thy heart will not only be pricked Cant. 5.4 Frementibus visceribus Jun. but will fret within thee yet not against the Word or Minister but against thy sin and self Thus for these
two observed by others Confession and Detestation of sin SECT 5. 3. True Contrition fills the head with care and causeth consultation about the means of Cure Three moe signs of one truly pricked in heart gathered from the Text. BUt I shall now till in due time I come to handle the following words observe from them and gather three principall signs and effects of one savingly wounded for sin which here because we are of purpose speaking of Trials I must name in this place That they here being pricked turn themselves to Peter and to the rest of the Apostles and ask saying What shall we do I gather three effects and so far notes and Signes of one truly contrite and savingly humbled 1. Care and Consultation 2. Self-deniall 3. Ready Obedience 1. True contrition and sorrow for sin fills a mans head with care and consultation concerning the means of ease pardon and salvation 2. It sends a man out of himselfe and teacheth him self-deniall 3. It makes a man ready to obey God in all things These will be so many observations when we come to those last words of the Text now I will consider them as signs only 1. True Contrition of heart fills the head with care about the meanes of cure 1. Such as are savingly pricked pinched wounded for their sins sit not still but with the Lepers at the gate of Samaria consult resolve and shew themselves carefull to seek after and to use meanes for helpe ease and comfort to their consciences They cannot be secure as formerly they have been as apprehending and seeing a necessity of a remedie and of mercy without which they see for any help of their own they must certainly perish And makes them consult 1 with themselves as the Lepers 2 Kings 7. v. 3.4 Such care as this is made a fruit of godly sorrow 2 Cor. 7.11 And it makes them as far as they are able consult with themselves as the aforesaid Lepers saying Why sit we here untill we die If we say we will enter into the City then the famine is in the city and wee shall die there and if we sit still here we die also Now therefore come and let us fall into the host of the Syrians If they save us alive we shall live and if they kill us we shall but die So also the Prodigall signifying every wandring sinner being pinched with hunger The Prodigall Luke 15.17 18. came to himself consulted with himself and resolved both what to do and say to that his loving father whom he had leudly forsaken and so returned and found mercy The like care wisedome and consultation I will not say justice was in the unjust but wise steward in his straits saying What shall I do and wise steward Luke 16.3 4 c. At length I am resolved what to do c. Or if they cannot well advise themselves what to do they who so are wounded in conscience will seek advice and help of others 2 With others as these here with Peter So the Jaylor Acts 16.29 30. as these here of Peter and the rest The Jaylor of Paul and Silas Sirs What must I do to be saved The Israelites of Samuel when they so lamented after the Lord 1 Sam. 7.2 3. and 12.18 19. Or of Christ himself as Saul who was Paul who trembling and astonished said Lord what wilt thou have me to do And the Woman of Samaria So Paul and others Acts 9.6 Especially the Israelites and Iewes Jer. 50.4 5. Joh. 4.15.20.25 Who knew the Messias would tell them all things Thus it is said of the children of Israel and Judah They shall come together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten Thus it is with true converts but how is it with many who yet so would seem Application against secure ones whose care is chiefly for other things Rom. 13.14 Their security and careless living plainly shews how far they are from true conversion Their care is only for the world saying What shall we eat c. as Matth. 6.31 Or for the satisfying of their lusts contrary to that of the Apostle Make not provision for the flesh to fulfill the lusts thereof Or for many things with Martha yea for any thing rather then for that one thing that is most needfull that is the least part of many mens care Nay or who soon give over their fears and sorrows such as either do feel or pretend to feel the sting and wound of conscience what care shew they or consultation about the matter They are like men who being wakened in the night by some cracks of thunder Simile storms of wind noise and cry of fire or the like lie down again and sleep securely on their pillows They think the storm will over the fire is not near them and therefore they will trouble themselves no more with it and so their terrours of conscience and sorrow if any were as was in Felix who trembled come to nothing and themselves too in the end Whereas Which they could not do if in soul they were as truly pincehed as were the four lepers or Prodigal and others in body if they were in soul truly pinched as the Lepers the Prodigal and Steward were in body and outward estate or if they truely trembled in their consciences as Paul and the Jaylour did they could not rest no more then men in some grievous fits of the stone gout cholick tooth-ach but as they cry out Alas What shall I do can none help me send for such a Physician for such a Surgeon So What shall I do to be saved how shall I get ease to my wounded conscience can none of you direct me to a wise able and godly Minister whatsoever he shall prescribe I will do And here concerning this carefulness about the remedy know which are so many subordinate signes of true compunction under this That as these Converts in my Text sought not for direction ease or cure to the Scribes and Pharisees as did Judas in his anguish but onely to the Apostles of Christ and to spirituall means of cure and comfort that they might enjoy pardon Gods favour and get him appeased to them So And particularly True converts 1 Seek onely to the true means of help 1 True Converts and contrite ones as they are not secure so they seek onely to the true means to the true and faithfull Ministers and servants of Christ as King Hezekias in his straits to Isaias King Josiah to Huldah the Prophetesse When the soul is truely pricked it will never seek comfort of carnall and wicked men or of such as are guilty of the same or like sins as I shall shew more fully when I speak of the quality of the persons of
least injurie true or supposed so censorious of others so ambitious and scornful in their proud censuring of others disdaining that others should be any wayes preferred before them or to perform any mean office for their inferiours that whatsoever conceit of repentance and sorrow for sins against God they otherwise have wee cannot say that they are truely deeply or savingly humbled in their standing out against Gods word greatnesse stroaks True humiliation would make them that with respect to God they would tremble at his word Isa 66.2 and greatnesse as did Job Chap. 39.3 4 and 42.5 6. and humbly submit to his strokes Levit 26.41 yea to his righteousness righteousness and not goe about to establish their own righteousnesse Rom. 10.3 and with respect to others In their impatience of wrongs Numb 12. In their speaking evill of others it would make them patient in bearing wrongs as worthy of greater evils as we see in David when in his affliction Shimei so railed on him and in Moses who in silence passed by the envy and grudging of Aaron and Miriam till God on his behalf took notice of it It would also stop their mouthes from speaking evill one of another which is the very next direction which the Apostle James gives after that of humbling themselves in the sight of God Jam. 4.10 11. vers 5.6 7 8 9 10. whilest he dehorts first from pride and next from detraction and rash judgement of others shewing thereby that the latter is a proof of the former that is detraction of pride and the not speaking evill one of another In their envying others their honour Rom. 12.10 of humbling a mans self in the sight of the Lord. It would make men seek their honour and so to go one before another by giving honour one to another and by serving others in love Self-deniall stands not upon termes either with God or man it teacheth true humility and is taught by true humiliation of the soul howsoever they go together so that where no self-deniall is so far there is no true sorrow of soul for sin no thorough Humiliation both which shew themselves more by that which followeth SECT 7. The contrite heart is an obedient heart 3 True sorrow makes a man ready to obey God 3. ANd now accordingly and in speciall True Contrition teacheth a man to deny himself in his own will and makes the will pliable to Gods will only ready willing fit and apt to obey God in all things when his will is only made known as in these here and in others This is that which these converts being in heart pricked desire in the first place to be directed in saying What shall we doe So Paul Acts 9.6 the Jaylor Acts 16.30 So the Jewes of all sorts whose heart John the Baptist touched Luke 3.9 10 11 12 14. So the Prophet Isaiah once tamed by the vision of the Lord in his glory and terrified thereby Isai 6.8 to Gods question which was Whom shall I send Lo saith he Here I am send me In a word Isai 6.8 an humble heart is a tender and pliable heart and till it be humbled pricked broken and contrite it is not fit for instruction or to receive the impressions of grace The soft and humbled heart only is the obedient heart and yeelds to his will which it repels and resists so that Gods first work is to wound and humble the heart to take away the stoniness and hardness of it and then his precepts commands will and instructions take place so that when the heart is once softned and molten it like soft waxe yeelds to the impressions of his word and grace and frames like metall being once made liquid to the mould Rom 6.17 and obeyes that form of doctrine which is delivered to it or as the phrase is into which it or ye saith the Apostle were or are delivered This is the end why God humbles us and we should humble our selves even as is lately said to walk with our God And why doe men walk in the waies of God they are first humbled Therefore is that 2 Chron. 30.8 and 11. First Be not stiffenecked as your fathers were but yeeld your selves unto the Lord Micah 6. By humility men walk with God c. Then divers of Asher c. humbled themselves and came to Jerusalem to renue their Covenant there and to do the commandment of the King Hezekiah and of the Princes by the word of the Lord. Mens disobedience is from want of humbling Jer. 4.4.10 2 Chro. 36.12 without which they may be broken but not molten or made pliable as the truly contrite are As contrariwise why walk not men in the waies of the Lord but because they are not humbled before him thus of the Idolatrous captived Jews it is said They are not humbled or as it is in the Hebrew contrite even unto this day neither have they feared nor walked in my Law c. And of King Zedekiah it is said He did that which was evill in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord. He had judgements denounced and enough said unto him to break his hard heart but his heart remaining still hard received no impression from the Word as an humble and truly contrite heart will do which yeelds presently to the Word according to the nature of it it melts at promises trembles at threatnings yeelds obedience to commands c. Yea the greatest cause of its sorrow is to find so much hardness of heart in it selfe so much corruption in it whose sorrow is increased when they cannot doe as they would that it cannot do the good it would do but that it doth that which otherwise it hateth it was with Paul who therefore cried out O wretched man that I am c. Mens sorrow then for sin may he judged of by their readiness or unreadiness to obey God in all things and not only in such things as are prescribed as meanes of their present ease and distress of conscience True Contrition at the first so fits and disposeth the heart that ever after it shewes it self willing and ready to hear what God will say unto it and accordingly to do it but of this and those other two signs last named Conclusion of the Trials of Contrition more when in the conclusion of all we shall consider them as duties And thus much at length for the Trials of godly Sorrow and Contrition which it will behoove all not only to know but to make good use of even Gods dearest children who so often and so much complaine of their hard hearts Isai 63.17 O Lord why hast thou hardned our hearts from thy fear And O that they had such soft and melting hearts that they could weep for sin as they should but alas they cannot and yet they are true mourners How
much more then will it concern others to try themselves hereby who are so ready to be deceived in this point mourning not to God but to themselves and therefore hypocritically CHAP. XX. An Vse of Comfort to the truly contrite HAving now spoken to mourners or to such as at least pretend to mourn and that by way of Caveat more briefly A third Use more concerning such as mourn as also more largely by way of Counsell we must speak a word or two of Comfort to such as upon Triall doe find themselves truly and sincerely to have mourned or now to mourn for their sin And I wish I knew many such among you that I might also be as large in this point as in the last and in some others which concerned the secure Doest thou then find that thou are truly touched in conscience for thy sin thou hast then true cause to rejoyce and never till now Comfort to such as truly mourn for sin As there is no sound joy but such as issues out of true sorrow so true sorrow for sin alwaies sooner or later ends in joy There is cause of joy even in and for such sorrow to sin is cause and matter of sorrow shame but to sorrow for sin is cause and matter of unspeakable joy glory and thanksgiving Such sorrow affords cause of joy as being wrought by the holy Spirit of God Zech. 12.10 for none can so in a godly manner mourn but by the holy Spirit of God he cannot pour out any tears for sin till God pour upon him and into him the spirit of grace and of supplication then shall they mourns and not till then as it was with these converts on whom inwardly as well as on the Apostles outwardly on this day of Pentecost the spirit was poured out The very spirit of bondage as Gods spirit is called in that it discovers sin and misery and affects the heart therewith is in that regard and a gift of God Rom. 8.15 requiring our Thankfulness a gift which we are said to receive how much more when it proves also a spirit of Adoption And if a gift yea a saving gift what cause of thankfulness have such seeing God might have left them in a senceless blockishness to perish therein for ever or otherwise to stick in themselves and so utterly to despair how ought such to rejoyce in this so great a testimony of his goodness and mercy to them Comfort promised to such Such as so sorrow shall not sorrow alwaies God hath promised them comfort God himself will dwell with him that is of a contrite and humble spirit to revive the spirit of the humble Isai 57.15 and to revive the heart of the contrite ones Psal 34.18 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrit spirit God is said to be one that comforteth those that are cast down 2 Cor. 7.6 Be thou then but truly cast down in thine own eies and God will comfort and raise thee up Comfort and ease belongs to none but such thus to tremble is the way to true quietness Habbak 3.16 Thus the Prophet Habbakuk I trembled in my self that I might rest in the day of trouble I may truly say the only remedy against not only all worldly crosses but especially against all legall desperate hellish and comfortless feares and sorrows is true sorrow and repentance for sin Such sorrow for sin is the remedie of all hellish fears and sorrows and that thereby we have offended God which is that medicine which Peter prescribed to those here who were pricked in heart for crucifying Christ Repent saith he and shew your sorrow not as you now seem to do with respect only to your selves out of fear of wrath but with respect to God that you have so offended him and sinned against your Saviour Thus weep for your sins and you shall withall have assurance of the remission of your sins And assuredly never do nay finde such comfort in God and in his mercy as when they are deepliest humbled and weep most bitterly for their sins How true is it even in regard of inward joy in God after trouble for sin which is said and promised Isa 29.19 The meek shall increase their joy in the Lord and the poor among men shall rejoyce in the holy one of Israel Come then and let us reason a little together Comfort 1 to the pricked and wounded 1 Art thou pricked indeed and wounded in conscience for sin fear not it is not the wound of an enemie that seeks to kill thee but of thy Surgeon who means to cure thee such wounds are not mortall but medicinable Thou hast a stone in thine heart and it must be broken and thou cut for it But as in the cutting of one for the stone in the bladder the pain may be sharp and sore for the present but it is to ease the patient of continuall and greater pain for ever after so is it it here Thou gettest ease and comfort for ever by Gods mercy especially after this life ended for putting thy self to some smaller sorrow now for sin so it be sincere and true and truely humble sorrow 2 To such as tremble at Gods wrath threatned 2 Quakest thou in the fear of wrath from him whom by sin thou hast offended yet hope well God may shew himself terrible to thee but no otherwise then Joseph shewed himself rough to his brethren with purpose to reveal himself as a loving brother yea father unto them This fear of wrath is a signe it shall not befall thee even as the rain-bow though it threaten rain yet it is a signe yea a seal to assure us wee shall not be drowned by it As therefore on the one hand security and not to fear wrath is a signe that wrath shall befall as we see in the world destroyed by water and are told of like destruction to befall such by fire in the end of the world 1 Thes 5.3 so contrariwise terrours upon a due apprehension and acknowledgement of deserved wrath is a sign no such thing shall come upon us 3 To the sininen and bruised 3 Hath God smitten thee in thy conscience for sin he will also binde thee up Hos 6.1 2. his rod even smiting comforts Psal 23.4 he will not break the bruised reed we have his promise for it Isa 42.3 and elsewhere He healeth the broken in heart and bindeth up their wounds and griefs Psal 147.3 I will binde up that which was broken saith the Lord and will strengthen that which was sicke Ezek. 36. ver 16 4 To the burthened in conscience 4 Art thou burthened in conscience for sin God and Christ thereby calleth thee to him that coming thou mayst finde ease Matth. 11.28 Therefore in such case as it was said to the blinde man Be of good comfort the Master calleth thee Thou thus burdened
tender humble soft and relenting hearts and when we have got them to keep and preserve them so in and by the frequent use of the same and other like means and keep them so How and holy exercises of prayer meditation hearing reading conference with such as have been humbled through neglect of which we shall find ovr hearts insensibly to grow hard and through cold performance of duty to freez again Even as the water in the cold of winter soon freezeth into hard ice which once broken in some parts of it that cattell may drink thereat or for other uses is kept open by daily breaking of it which care being for some few dayes neglected requires greater pains to break and open it again Simile So a soft heart and Gods Spirit once had are easily kept by daily care but hardly recovered when through negligence we have lost them CHAP. XXIII Where is shewed what these Converts said and that the heart being once affected sheweth it self by words and thereby may be discovered It followeth And said unto Peter and the rest of the Apostles Men and brethren The second effect of Peters Sermon or What these Converts said What shall we do IT hath already been considered what these Converts heard and what they suffered we must next consider what they said And said unto Peter c. where me thinks I see them framing into true Christians and becoming like a well set and tuned clock where the heart which in them was pricked and moved is like the master-wheel They are compared to a clock moving by the weights of their own sin and of Gods wrath not without some sense allurement and hope of mercy their tongue like the bell on which the hammer after the moving of the first wheel doth strike which truely sheweth the inward disposition of the heart and how it is affected and then their hand like the pointer shews it self ready to do and put in execution whatsoever it according to Gods word shall be directed unto as being right in heart tongue and hand as we should be in all other duties as of thankfulnes for they being pricked in heart said What shall we do here is heart tongue and hand agreeing in a sweet harmony together in this first work of conversion as indeed they do and should do in all other parts and particulars of Christian practise and duty as in our thankefulnesse towards God where the heart must begin Non sola vox sonet sed manus consonet verbis facta concordent Aug. in Psal 149. and in the inward acknowledgement of Gods mercies and Attributes love God Psal 116.1 and the soul yea all that is within understanding memory will and affections must praise him Psal 103.1 Then accordingly our mouths must speak of and shew forth his praises Psal 51. and our hands work and shew us really thankfull which is the end of all mercies temporall Psal 105.43 44 45. Deut. 10.12 13. and spirituall Luke 1.74 75. So God would have us perform duty to men even to our enemies much more to himself as Matth. 5.44 45. where you will finde both a Diligite of the heart and of love of enemies Love your enemies a Benedicite of the tongue Blesse them that curse you and a Benefacite of the hand This their behaviour is a signe of the sincerity of their sorrow Do good to them that hate you And so here It was a good signe that they were rightly and savingly pricked in heart when in this humble and loving manner they spake unto the Apostles sought direction from them and offered themselves ready and willing to do accordingly Others being pricked are more hardened then before and kick against the prick hating that word and those persons that do rebuke them as those other Jews did Stephen Acts 7. which puts a manifest difference between such as are savingly pricked and such as are not Four particulars to be spoken of here by which we may and should examine and try our selves 1. Who thus spake and said Such as were pricked Here we will consider 1 Who thus said or spake 2 When. 3 To whom 4 What said they 1 Who Such as were pricked in heart No marvell if thus by the tongue they shewed the grief and sorrow of their hearts It s a signe they were now sensible of their own hatefull sins and of Gods just judgements due unto them of both which formerly they were insensible as indeed the greatest evils always are such as men are least sensible of as the heathen Philosopher instanceth in ignorance folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. injustice c. Now that Gods word and grace began secretly to put some life into them and that they began to be at some distance with their sin having it now not so much in them as before them they become sensible of the same and shew so much by speech Where the heart is truely and inwardly affected in any kind especially where it is inwardly wounded and in anguish Doctr. The heart shews it self by words and thereby may be judged it shews vents and bewrayeth it self by the mouth and by words Words will burst our like fire which cannot be hid David resolving to keep his mouth with a bridle Psal 39.1 2 3. while the wicked was before him yet when by holding his peace his sorrow was stirred my heart saith he was hot within me while I was musing the fire burned then spake I with my tongue So in matter of joy where the heart rejoyceth Acts 2.26 the tongue will be glad so where faith is in the heart there wil be confession of faith in the mouth Rom. 10.10 where the heart boyleth bubleth up or as we English it enditeth a good matter there the tongue will be the pen of a ready writer Psal 45.1 The mouth of the righteous speaketh wisdome and his tongue taketh of judgement Why The Law of his God is in his heart Psal 37.30 31. A good man out of the good treasure of his heart bringeth forth that which is good and an evill man out of the evill treasure of his heart bringeth forth that which is evill for of the abundance of the heart his mouth speaketh Luke 6.45 This here appears in the passion of sorrow where being pricked in heart especially in sorrow and anguish the tongue expresseth truely the sorrow of it as the stroaks on the instrument or voice of the singer answers the notes that are prickt in the rules Dr. Featly So that by the quality and nature of the speech or words uttered the inward condition the sincerity and soundnesse or unsoundnesse of its sorrow is commonly discovered as we see differently in David David's conscience being inwardly troubled for sin whilest he kept silence he found Gods hand still more heavie upon him Then said he I acknowledged my sin unto thee and mine iniquitie have I not
a lying tongue a deceitfull tongue as Psalm 109.2 and 120.2 3. Psal 50.19 and 52.2 4. such as God will cut out and as is but for a moment Prov. 12.19 a signe of a gross hypocrite and of a fool Prov. 10.18 -20 Such dissembling with God and man argues abundance of wickedness in the heart which if it were truly and sincerely affected would without all simulation and dissimulation accordingly vent it self to others as it did in these here who being soundly and savingly pricked in heart and humbled did in all humility meekness and reverence to the Apostles of Christ truly and sincerely beg their advice with full purpose of heart to follow the same which they also did See Deut. 5.28 29. Others perhaps purpose and promise fair but their hearts deceive them CHAP. XXIV Shewing that in trouble of Conscience for sin Means would presently be used 2 When Presently BUt secondly When did they this When sought they after ease and after the means of their cure forthwith presently and immediately It s said They hearing were pricked in heart and said They did not suffer the Apostles to depart from them till they had sought their advice and obtained it I know many seek ease too soon but I have fully I hope warned such of that deceit These here were truly and sufficiently humbled as hath been shewed from pregnant proofs from the Text and when thou findest thy self so then defer not to seek relief so thy joy and comfort shall be seasonable and not over-hasty as it is in many hypocrites signified by the stony ground who immediately without any touch of conscience or true humiliation going before receive the word with joy Matth. 13.20 Note Means would presently be used for the cure and ease of consciences truly touched The Observation hence is That when mens Consciences are truly pricked and wounded by the word good means would presently be sought after and used as we see here in Paul Acts 8. and in the jaylor Acts 16. and in King Josiah 2 Chr. 34.19 20 21. It s not enough that a man be sensible of his pain but he must also seek to the Physician as it is not enough that a man that is wounded in a fray complain of his sore cry out of brawling and repent of his anger rashnesse and hastiness yea and resolve not to be so hasty again but it will behove him presently to seek to the Surgeon for help and cure So is it here in the prickings and woundings of conscience where a man must not desay to seek to Christ and to his word and Ministers for direction and comfort and afterward he must follow and practise the same Why 1 Wounds as of body so of soul neglected prove dangerous And good reason for it 1 Nature and experience tels us that green wounds are soonest cured if balsome be presently poured in an hurt breach or sore long neglected doth the more deeply fester and so may prove gangrained and deathfull so a bleeding upon a little wound or prick not stayed in time may prove mortall and desperate or as a bone dislocated or out of joynt the longer the setting of it is forborn the cure and setting of it will be with much greater pain to the Patient and with much more difficultie yea it may so long be neglected that no skill or art of man can bring it right again So it is in the cure of a wounded spirit and of a bleeding conscience 2 The heart being sofined is fittest to be wrought upon 2 The heart being newly pricked softned and made sensible is more plyable and soft to receive the impressions of grace as the ground is fittest to receive the seed after it is newly riven up and plowed and wax the impreffion of the seal when it is once softned and molten We use to say It is good striking while the iron is hot for as iron after heating being suffered to cool is less malleable and frameable then before and as water once heated will sooner cool and freez into ice then other water so is it with the heart of man if being once softned through sense of sin we take not the time to bind it up and to work upon it it will be more uncapable of cure and comfort 3 To neglect or defer cure 3 Yea men once touched in conscience for sin if they neglect to seek for remedy or to submit unto it when it is shewed as they are apter to forget their sorrows and to be carried away by many occasions and worldly affairs Psal 51.3 when sin newly committed is better known and remembred with all the aggravating circumstances of it so it is just with God to deny them cure that with Esan they shall find no place of repentance though they seek it carefully with teares provokes God to deny it Hebr. 12.17 and to reject them as he did the five foolish Virgins when they would inherit the blessing and to shut the door of mercy and of heaven upon them who when they stood in need and were some way sensible of their need of mercy seeing we so refuse his first offers yet neglected and deferred to seek it or to accept it when it was offered Now God by such prickings of the conscience comes near us and would awaken us out of the deep sleep of our sins which his mercie if we do neglect we provoke him to leave us to depart from us and must not expect he should come so near us again but leavens wholly to our own hardnesse even to perish in the same Use 1. Not to conceal our sin and anguish for it either through love to sin This is of Use 1. For such as in their anguish of conscience for some sin or sins of theirs do conceal and smother the same some through pride and love to their sins which they will though inwardly they smart for them desire to hide under their tongues as sweet morsels till at length they become as the gall of Aspes within them Job 20.11 12. They would be comforted but secretly in heart still cleaving to their sin they resolve not to confesse the same though to such as are both able to direct and comfort them and faithfull to conceal their shame Thus concealing the true cause of their inward maladie the wound festers and at length it may be on their deathbed if not sooner they are so overwhelmed with horror and despair and that by Gods just judgement that all the spirituall Physitians in the Town or City can afford them no true comfort or ease They may thank their love to their sin for this in that though they smarted inwardly for it yet they were loth to bewray it or make it known even then loving it when they were in torment for it Others 2. Or through shame fac'dness through shame and bashfulnesse keep close their sin which yet they both sorrow for and do hate and so
teach and write so that their doctrine now written was to be the only Canon and rule of all Christian doctrine and religion to the end of the world Though the office cease who had speciall gifts of miracles to confirm the same whose office though in regard of the speciall priviledges of it which were many was temporary and ceased with them yet their doctrine unto which the Church of God ever since is tied and ministery which was as to pray so to preach the Gospel and to administer the Sacraments ceaseth not yet not according to the common duties of it prayer preaching c. which continue still but is to continue in such as succeed them therein to the end of the world Mat. 28.19 20. God promising the direction and assistance of his Spirit to them and to all such as shall teach the same doctrine These were they who by preaching Christ unto these Jewes and by the extraordinary work of the holy Ghost now sent down upon them pricked and wounded their consciences unto whom accordingly they seek for direction ease and comfort as to their only spirituall Physitians Doctr. The only way to be directed and eased in conscience is to seek to Gods faithfull ministers Whence from their example men are taught how to get ease to their wounded consciences namely by having recourse to the messengers of God and faithfull ministers of Christ For so the Apostles are to be considered here namely as preachers of the Gospel and such as under Christ did know how to speak a word in season to him that is weary Isai 50.4 Quest Why did not these here seek to their own Rabbines to the chief Priests learned Scribes Quest Why did not these here seek to the Scribes and Pharises devout and zealous Pharisees as they would be taken who sate in Moses seat Answ Alas They could expect poor comfort or direction from them whom they saw to be in the same condemnation with themselves Answ They were guilty Mat. 27.3 4 and the crucifiers of Christ more then they were They might consider what little comfort Judas in the distresse of his conscience found from them he might go hang himself for any comfort they either could or would give him and so he went from them immediately to the gallows or Tree Where the heart is truly touched it seeks only to Gods faithful messengers for cure and help It is ill seeking comfort to our consciences from such as are deep in sin yea in the same sins as we our selves Such great Rabbies as these in all ages know better how to wound and intangle mens consciences then to heal them and knew better to intangle consciences then to cure them They care least for men of scrupulous and tender consciences Such as make no conscience at all of sin unlesse in hypocrisie like themselves who Matth. 27.6 seemed to make some conscience of putting into their Treasury the price of blood but none at all of taking it out such I say are fittest for their turnes Only the faithfull Ministers of Christ can afford true comfort Why No they must be the faithfull Ministers of God and of Christ that can afford true comfort to troubled Consciences and that for these Reasons 1. This comfort and cure of Consciences is originally only in God and Christ that good Samaritan who was sent to heal the broken in heart 1. They only are in Christs stead who is the author of comfort as we have heard out of Isai 61.1 2 c. and Luke 4.18 19. Yet thus he is not alwaies in person or yet by his Spirit alone but by his word and the preaching of it which is the ministration of the Spirit So that those only and they are rare that dispense the Gospel most faithfully as the Ministers of Christ in his name and according to his will and word are they by whom Christ affords true and solid comfort to wounded consciences and by whow he refresheth the weary soul See Job 33.19 20. to 26. The blessing to be expected only from Gods ordinance These and none but these have commission from him and the power as to bind so to loose Mat. 16.19 John 20.23 Gods ordinance then is to be looked unto who having appointed the preaching of the Gospel to the same end hath also annexed his promise thereunto where his word is faithfully dispensed from which ordinance only of his we may expect a blessing 2. The same hand of the Surgeon which wounds is fittest to heal 2. The same hand that wounds is fittest to heal seeing the wounds made by the word are not the wounds of an enemy but friend Surgeon and Physitian If the Surgeon lance and cut as he doth it with intention to heal so he onely is the fittest to undertake that cure he that pours in wine is fittest to pour in oyl also Such an ones words are like if any truth be in it the sword which making the wound doth also the cure if the weapon-salve be applyed unto it or as they say concerning the wounds made by the darts of Achilles which could no otherwise be cured but by his salves Onely Gods faithful Ministers are the men that savingly both wound and heal We had need then be well directed and guided yea know well to whom or to what to have recourse for comfort to our grieved hearts SECT 2. False means of cure to be abandoned Vse 1 1 IN such case then when thou art pricked in conscience or inwardly troubled in soul To seek for cure of conscience only to Gods faithful Ministers seek onely to such as have been named and seek directions chiefly from Gods faithfull Ministers not neglecting the advice of godly faithful and experienced Christians and not 1 To merry company and drinking And here take heed Satan is a Mountebank and his Apothecaries will prescribe poysons Some yea thine own false heart perhaps will bid thee go to mirth and merry company so to drink away sorrow which yet will return and prove like the hand-writing to Belshazzer on the wall 2 To musick some to other sports and to musick as Saul when the evill spirit came on him must have a Musician to play unto him 3 To sleep some lie down and sleep that they may forget their sorrow 4 To their wealth some seek to comfort themselves in the sight or thought of their gold and silver store and abundance which no more can cure these prickings of conscience then the stone or gout or not so much some in trouble of conscience 5 To physick as if it were but meer melancholy fly to physick and to the bodily Physician with neglect of the spirituall as King Asa 6 To the Divell and witches some will send thee to the godâ— of Ekron with King Ahaziah 2 King 1.2 or to the witch of Endor with King Saul in his great straits 1 Sam. 28.15
Minister who would yet as willingly heal as wound them come among them how are they ready to cry out with the men of Ekron 1 Sam. 5.10 They have brought about the Ark of the God of Israel to us to slay us and our people and with those of Thessalonica when Paul and Silas came and preached there These that have turned the world upside down are come hither also Acts 17.6 But if men were so sensible of their sin and misery as these now were made by the word they would not put or banish them from themselves so judging and causing God to judge them unworthy of eternall life but rather in their distresse of conscience and in the sorrow of their hearts would cling close about them and not let them go till they had got some word of comfort from them Vse 3 3 See hence a main difference between the elect and reprobate both may have aking and quaking consciences Difference in trouble of soul between the sound and unsound The one seek to God but the elect fly to God and seek help from such as God hath given as Directours Instructours and Comforters to them as David who if he sought it not yet being convinced by Nathan accepted the reproof and his heart condemning him confessed his sin and received comfort in the assurance of pardon from him so King Hezekiah sought to Isaiah King Josah to Huldah and these here to the Apostles Others in their trouble fly from God the other fly from him to comfortlesse means and seek their comfort from comfortless means from miserable comforters as Cain in despair flying from God seeks to secure himself by building of a City Others seek to end their troubles in and by an halter and by making away themselves c. The elect are never pricked without good fruit others are worse by it the one come to the word and dispensers of it sorrowfull but go away comforted the other come jocund and merry but go away sorrowfull the one willingly submit to the convictions of the word and love their reprovers so much the more the other unwillingly with much murmuring and repining or with a mad resistance and reluctance But of this a touch not long since SECT 4. Directions to be followed which the Apostles do give Vse 4 4 BEing troubled let us howsoever follow such Directions as the holy Apostles in such case do give In doubts and troubles of conscience to follow such directions as the Apostles here and elsewhere give as Peter here ver 38. and Paul elsewhere Acts 16.31 And the Directions which wounded consciences should follow are these three To labour for and to make use of 1. Faith 2. Repentance 3. Baptism These are such Directions as if Christ himself and his holy Apostles Peter Paul and the rest were now to live amongst us in person here on earth and that we had them to consult withall face to face mouth to mouth and in trouble and touch of conscience to seek advice of them they would give us the same and none other which therefore are the more carefully to be followed and practised by us 1 By saith to fly to Christ and to beleeve so Paul directed the Jaylour 1. I shal begin with Faith which the Apostle Paul prescribed the Jaylour in like case as the onely thing to satisfâ—e his main doubt and desire and to resolve him in the greatest case of conscience of all when he came trembling and in consciousnesse of his sin against them and of Gods just displeasure testified by a great earth-quake which did shake the foundations of the prison and of his heart also said unto them Sirs What must I do to be saved The answer was presently given Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house To which end they spake unto him the word of the Lord and to all that were in his house who accordingly were baptized he and his and rejoyced beleeving in God with all his house Acts 16.26 to 35. Acts 4.12 Christ Jesus as he onely is the Saviour and also Joy of his Church so onely faith in his blood quiets the distressed conscience and heals the wounded soul for Hee was wounded for our transgressions Christ was wounded for us he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes or bruise we are healed Isa 53.5 We know he was not onely whipped and so had his body torn but a crown of thorns was platted and put upon his head which was doubtlesse pierced therewith as we are sure his hands feet and side were on the cross which was nothing to that his sense of Gods dâ—â—pleasure due to our sins which then lay upon him till by deâ—â—â— he appeased it When then by faith in his blood we come to be justified Faith in him orly brings peace then have we peace with God and with our own consciences through our Lord Jesus Christ Rom. 5.1 Now our justification is from sin and pardon of sin and from the guilt and condemnation of it And the blood of Christ by faith applyed and made ours purgeth us from all sin 1 John 1.7 As there is no remission without blood Heb. 9.22 so no blood expiatory but onely Christs v. 13.14 no other blood can asswage the pangs of a tormented conscience Therefore in the guilt of thy sin and sting of thy conscience no redresse or succour but by looking up through faith to Christ the true brasen Serpent Numb 21.9 John 3.14 In such case then look to Christ thy surety whom as our surety we must get to answer for us and by faith set him between thee and his Fathers wrath who hath already received into his bosome the javelin of Gods wrath in answering for thee as Jonathan did for David Oh what would one give what would he not give in the anguish of his soul and horrour of hell apprehended to finde one to stand between him and Gods wrath to bear that brunt for him that he and God may kindely and lovingly close Lo Christ hath done as much for thee and none but Christ make thou him thine by faith and then fly unto him not onely at thy first conversion but as often as thy conscience by sin is wounded seek to him by a renewed act of thy faith and lean on him not to bolster thee in presumption but to succour thee in true distresse of conscience and thou shalt finde rest unto thy soul He in effect saith the same to thee which he spake to his Disciples beginning to be sorrowfull and troubled to hear of his departure from them Let not your heart be troubled saith he ye beleeve in God beleeve also in me John 14.1 2 To Repent 2 Thus the holy Apostle Peter here answers the case of conscience put by these Converts I must still so call them for being onely thus pricked they were in fieri or in
unto otherwise then by prescribing rules of moderation on both sides seeing he goes not by Peters rule Nay the truth is he goes not by the same rule with these Apostles here or with Peter but in like case prescribes unlike remedies for how doth he and his Priests satisfie wounded consciences or comfort men distressed for their sins but in like case prescribes unlike remedies he goes not Peters way here nor Pauls who send men to Christ to receive pardon and so true comfort by beleeving on him and resting on his only merits and satisfaction by true repentance and to the right use of Baptisme to seal their pardon and comfort No such consciences by them are healed only with a false peace whilest for pardon they are sent to mumble over their beads and to the saying of so many Ave-Maries as Ave Maries and Pater-nosters to go on Pilgrimage pilgrimages and works of satisfaction and to visit the tombes and relicks of such or such Saints to workes of satisfaction by whippings and hard usage of the body when it is the soul which chiefly sinneth and should be humbled or after this life to their satisfactory sufferings in Purgatory and so telling them of Purgatory penance if now and in death they can be free and liberall to procure Masses Dirigies c. they may hope by the Indulgence and great mercy of the Pope who keeps the keyes to have those dayes of Purgatory-pennance shortned So they are sent to salute holy graves so to holy graves and crosses hallowed by the Pope and dispersed into other countries which will purchase them a pardon for a 100. yeares if not a plenary indulgence or to the shriving of themselves to Popish shavelings and so to Popish pardons and power of absolution to popish pardons especially at the houre of death and so to their extream unction at that time to holy water crosses and crucifixes unctions to Agnus Dei's to their Masses as if thereby were made that most speciall application of Christs merits and to their Sacraments crucifixes masses even the very bare work done and wrought which yet even Baptisme it self which in the right use of it is and to the bare partaking of the Sacrament as is said for remission of sin is not effectuall by any power of its own but of the word and promise of God and so as joyned with faith Acts 8.37 and for the Eucharist upon the same superstitious conceit that remission is necessarily conferred in and by the bare partaking of the Sacraments it is by them held necessary to be administred to parties ready to depart this world that whatsoever their troubles of conscience are or have been they may die with comfort Such superstitious waies and meanes Peter and Paul never used or injoyned any to use Ill then may the Pope be thought to be Peters successor No comfort to be expected from such as teach the doctrine of doubting as not going by Peters rule In a word never a Popish Priest in the world can soundly cure a wounded conscience or apply that spirituall salve which should comfort it without delusion so long as they teach that most uncomfortable doctrine of doubting If they sind men in trouble of mind and in doubtings they so hold them and are sure to leave them in the same if not in desperation or at best they can bid them but hope well yet so as still to be in doubt and fear but true faith would expell all such slavish fear and bring assurance of pardon and certain comfort So much for this first relation CHAP. XXVII Gods word cures as well as kills The second relation of these Apostles being the same that wounded 2. COnsider These who are sought unto for comfort and direction are the parties who by their preaching and convictions did first wound these Jewes And thence we may note That the Word of God rightly taught and applied doth cure as well as cut heal as well as hurt binde up as well as bruise save as well as kill yea save by sauciating cure by killing Note Gods word heals the wounds it maketh Isai 53.5 and bring to heaven by the very gates of hell The wounds of the word being the wounds of a friend are like the wounds of Christ of a healing nature for by his stripes we are healed Isai 53.5 The word heals in and by vertue of Christs suffering for us This is the mercy of the word It cures when it might kill It cures whom in some sence it doth kill Not that every one who is pricked by it is therefore healed but that those whom God will save being of yeares and capable he will have to be pricked and those who so are pricked in heart by the word and in their own sence dead and slain shall also be healed and quickned by it The wounds of it are to health and life This is from Christ only whom the word throughout teacheth and aimeth at Reason hereof from Christ crucified whom it teacheth and applieth Who came with healing under his wings The wounds of Christ properly heal as procuring pardon and favour The Scriptures and word of God make these known to us and the faithfull Ministers of the word apply them and these wisely and rightly applied heal our wounds he being wounded for our transgressions that we being pricked in our eies sides and hearts with the thorns of our sins brought close to us by the word might not be hurt but healed and that our wounds might not prove mortall but saving Christ died and was wounded that those for whom intentionally he died might not die in or by their sins eternally Pricked wounded and to our own sence dead we must be in our selves before we be healed or revived that we might know our own desert and case if the whole burthen of our sin were to be born by us as also how to prize the benefit of spirituall health and life and how to give God his glory Vse 1. It concerns Ministers 1. Use who are hence taught to see that they be not only as ready and forward For Ministers to be as willing and able to answer doubts us to make them but also as able to heal as to hurt to raise up with true comforts as to cast down by terrors and convictions Some can apply the word to the wounding convicting and amazing the conscience and perplexing the heart by laying home the judgements of God and beating men from all their false holds and from resting in their own performances yea and on Christ in a false manner a thing most needfull yet it were to be wished they were as clear in laying down distinguishing notes of trial and of true sincerity and did direct how to lay true hold and to rest savingly on Christ and how clearly to to see it when it is so and not to leave the soul perplexed for want of clear and
sound direction The word it self is every way as able to heal as to wound and so should the teachers of it also be Some they say can raise and call up spirits but not lay them Pharaohs sorcerers could by their inchantments bring blood and frogs so increasing the like plagues sent of God but they could not kill them or cause the plague they brought depart and cease no Moses must do that both for those brought by him and those brought by the Sorcerers Exod. 7.22 and 8.7 8. Vse 2. Being wounded and pricked in heart by the word in the ministery of it Use 2. thinke not the worse of the minister as if he intended your hurt or disgrace Being wounded not to conceive worse of the minister Each faithful minister though he seems to deal sharply with you yet aimes at your good if he wound you it is because he sees that course to be the only way to purge cleanse and heal you If they preach damnation to you it is to bring you to salvation If by discovery of your sin they seem to shame you it is to bring you to glory And when once they see you truly pricked and wounded they are both able by Gods assistance and as willing and ready to heal as they were to wound as ready with their oil as with their wine As the very mercies of the wicked are cruel so the wounds of faithfull Ministers and of the righteous generally are mercies their smiting a kindness their reproofs an excellent oyle Psal 141.5 3. To fly not from but to God though seemingly an enemy 3. Being wounded flie not from God from his word and ministers but to them Usually men fly from such as would wound them conceiving them enemies and in the hearers of the word it is too usually done by many who being touched by the sharp reproofs of the word forsake their teachers as either too saucy with them or too strict little thinking that thus flying from them they forsake their own mercies These converts here did otherwise betaking themselves and flying not from but to those that pricked them being indeed inwardly sustained by a secret power to expect help and direction from the same Apostles and no other If thou then or whensoever thou shalt be wounded in like case consult and say Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up After two daies will he revive us in the third day he will raise us up and we shall live in his sight Hos 6.1 2. If God by his word do wound If he help not all other help is in vain it is in vain to seek to any other for cure when he is displeased who can afford help if he deny it resolve therefore if thou must perish as thou art sure enough to do if God save not to die before the footstool of his mercy he may save thee though in seeming thine enemy at least if he do not no other can imitate the Lepers of whom we have heard 2 Kings 7.4 5 c. But if being wounded in conscience thou seek to any of the aforesaid uncomfortable means thou so forsakest the fountain of mercy and with Cain fleest from the presence of God Thus do many who as one saith well as they beleeve without repenting and therefore their faith is presumption so they repent without beleeving and therefore their repentance is desperation They mutter and murmure and are like the chaffe which when it is shaken flutters in the face of the fanner as angry with him as those Jews Acts 7. flying in Stephens face but the godly are as great wheat falling down at the feet of the fanner as these converts here humbling to Peter c. What shall we do And so we come to the third relation which may be considered between these Apostles and some of these Jewes if not all CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured by those that disrespect them 3. The Third relation of these Apostles being the same who formerly were neglected if not mocked 3. UNto whom then did these here in their distress of conscience seek saying Men and brethren c. I answer unto those whom formerly they contemned or at least neglected and accounted meanly of and in likelihood some of these were in the number of those that in the morning of the same day mocked and derided if not reviled them v. 13. saying These men are full of new wine But now that they are truly touched and pricked in heart they seek unto them with all submission and prostration of themselves and of their own wisedome and wills desirous to be directed and willing to be commanded by them by those that now seek unto them They are now taken down off the high conceit they had of themselves and in an high esteem of these Apostles they make their moan and requests unto them seeking comfort and direction from them whom formerly they so lightly accounted of if not railed on and mocked Howsoever they now thus honour those whom they formerly contemned Note The godly shall be honoured of those that contemn them 1. Often in this life which their enemies do 1. Either willingly as being converted Thus shall it be done to the man whom the King of heaven delighteth to honour Even such as seek their disgrace shall be made to honour them at one time or another 1. In this life Or 2. hereafter They shall be made to do it either willingly or against their wills 1. Willingly in and by their conversion and alteration of judgement concerning the faithful servants of God So that whereas they have spoken evill against them as evill doers they shall now by the others good works which they shall behold glorifie God in the day of visitation and so acknowledge them the true servants of God Thus the Jaylour having thrust Paul and Silas into an inner prison and made their feet fast in the stocks came not long after trembling and falling down before their feet seeking help and comfort from them washed their stripes and so did them honour Acts 16.24 -29 30 c. This is according to the promise Isa 60.14 The sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the holy One of Israel 2 Vnwillingly As 1 It may be Or 2. Unwillingly 1 By command of others as in Haman by command of higher powers So proud Haman who formerly despised good Mordecai and now had plotted his and the Jews destruction was commanded to honour him and afterwards all the Jews also in the person of Queen Esther a Jewesse before whom Haman stood up to make request for his life to her Esth 6.10 11.
themselves they flee to the Apostles and consult with them what they should do to procure a pardon of their bloody sins and how to flee from and escape wrath and in a word how to save their poor souls saying What shall we do And the meaning is no other then that of the Jaylour who in like case and distresse of soul trembling and falling down before Paul and Silas said Sirs What must I do to be saved Acts 16.29 30. 1 Who consult 1 Now in that they all being many ask saying What shall we do 1 For number they were many A blessed conspiracy It notes 1. A blessed conspiracy in these young Converts in that they compasse their teachers round about and thus flock unto them for advice and counsell as others also did about John Luk. 3.10 12 14. and as you all now that are attentive hearers make semblance of Thus to do especially in trouble of conscience is no unlawfull meeting no Conventicle no matter of accusation No Conventicle nor combination in evill as such like meetings in rehearsing calling to minde and examining the conscience after hearing of the word whether with their Teachers or other experienced Christians have been made by such as either can endure no such meetings as wherein they themselves are not the speakers or none but such as their own are in Taverns Ale-houses Gaming-places and the like whereby they may be justified by other mens like practice which now being so unlike exasperates the malice of the unsound and profane who yet many of them will also gather about their Teachers and Instructours nor such as whereby the wicked gather about their Ministers either in hypocrisie but then it is in hypocrisie with purpose and desire to catch and get matter of accusation against them and so the Scribes and Pharisees flocked to Christ At least with no purpose or desire to obey or follow the wholesom instructions of the word but rather to scoffe and jeer as God of old told Ezekiel saying The children of thy people still are talking against thee by the wals and in the doors of the houses and speak one to another every one to his brother saying Come I pray you Ezek. 33.30 31 32 33. and hear what is the word that cometh forth from the Lord. And they come unto thee and sit before thee as my people and they hear thy words but they will not do them and so on And as those other dissembling hypocrites in Jer. 42.1 2 c. 19 20 21. who great and small flocked and came neer to Jeremiah requiring by him of the Lord that which they meant not not obeying the voyce of the Lord nor doing any thing for which either they sent him unto the Lord or for which the Lord sent him unto them even as many now adayes seek advice in matter of their unlawfull marrying or otherwise and yet never mean to follow it if it prove contrary to them and their former resolutions Yea if this were all it were not so bad as when they hearing such things from the faithfull Ministers of Christ as please them not or in rage and fury gather about them in fury and in rage as the Jews dealt with Stephen Acts 7.54 -57 58. run upon them with one accord and either stone them or otherwise by open insurrection rebellion and massacring put them and all that hold of the truth with them to death See also Acts 16.19 -22. CHAP. XXXIII That there is the same means of cure in like case for all distressed in conscience 2 For inward motive and end they are directed to the same means by the same Spirit 2. IN that they being so many do all with one accord seek to the same means it notes that There is the same work of the Word and spirit of Compunction in all who are truely touched in heart for sin As it humbles all in sight of sin and misery so it heals by sending all to the same remedy Note There is the same work of the word and Spirit and the same means of cure generally for all even to the word and the faithfull Ministers of it not to other means such as have been named there being the same remedy though as the case may require somewhat divesly to be applyed according to the rules and method of spirituall physick for all Converts and wounded consciences So that the same spirit working in all hath like effects for the generall in all 2 Cor. 4.13 Vse In like case to inquire and make use of other mens experiences Would any then being wounded by the word know how to finde comfort and saving direction let him inquire how others in like case have found it and let him do accordingly All finde it as these all here did finde it They being all of them both touched and directed by the same Spirit sought and found direction and ease from the ministry of the word onely and not from any other men or means which they were well assured would afford them no help The word onely being faithfully dispensed will fit all sorts and callings of men it will answer and resolve all their doubts and cases Luke 3.9 10 11. In such case then it will behove us to look into this and the like examples in Scripture and to inquire of such as having been in our case how they found comfort what directions they followed Other mens experience will be of great profit to us if we wisely make use of it The reason is because as Gods promise is the same to all who are alike prepared and qualified to receive it so his dealing is alike with all he not being partiall This made David propound his experience to others and say The humble shall hear thereof and be glad I sought the Lord and he heard me and delivered me from all my fears They also looked unto him and were lightned and their faces were not ashamed saying This poor man cryed Who literally David mystycally Christ but spiritually every humbled sinner and the Lord heard him and saved him out of all his troubles Whence the generall is inferred The Angel of the Lord encampeth about all them that fear him and delivereth them Psal 34.2 3 4 5 6 7. CHAP. XXXIV The chief care of Christians should be how they may save their souls 2 About what they consult A Second thing to be hence observed is about what they consult Now in that they all consult concerning so weighty a businesse as is the saving of their souls we may learn from hence that Note Our chief care should be to save our souls The chief care of all and each of us ought to be concerning our souls and how we may save the same These here had never a serious thought of this main businesse till now that by the word savingly taught and applyed unto them they were convinced of their sin and thereupon apprehended Gods wrath
my lusts of the devill and of the world how may I redeem my lost time what am I now doing what course of life is this I follow what will be the end of it is it agreeable to Gods word is it such as becomes the Gospel of Christ wherein differ I from a Reprobate If I were now to die where is my comfort in what condition without flattering of my self should I die I may commend my soul into Gods hands but how do I know whether he will receive it or no seeing no unclean thing shall ever enter that holy place Alas my case is wofull What shall I do Thus God deals with his But where men never suspect or question their course of life The want of which an evill sign and a mark of a formall professor only their estate and doings but take up at best with a civill life heartless service of God formall performance of duties resting in the same never questioning whether they be done in true obedience to God and to Gods glory or whither they tend whether they gain more of Christ thereby and get more acquaintance with God more assurance of his presence with them c. there is a certain sign of a secure soul and of one going on in the wayes of death especially if withall they from their duties secure themselves take God bound to them so far as to be taken to do them wrong if upon their hypocriticall fastings and other duties he do not see and shew himself to take knowledge thereof or to reward them Isai 58.2 3. and if in outward shew and profession whilst their lives are unreformed and unholy they seem to lean upon the Lord saying Is not the Lord among us none evill can come upon us Micah 3.11 But do thou whosoever thou art labour first to see and to be sensible of thy sin of Gods wrath Vse 2 and of the danger of thine estate To instruct all to be carefull and accordingly and then shew thy care to come out of it As the prickings and woundings of thy spirit are so will be thy care to seek or get into a better condition And first consult wisely what course to take for mercy and pardon of thy sins 1. Wisely to consult for peace and reconciliation with God 2. Seriously to resolve Secondly come to a serious resolution and full purpose of heart to save thy soul whatsoever it cost thee and accordingly to break through all lets scoffs disgraces nicknames and to part with every lust to deny thy self in all thine owne waies in a word to buy heaven with losse and not to slick with God for any thing and forgoing of all thy sins how gainfull how advantagious how contentfull soever they have been or are unto thee In this case of a troubled conscience and when God begins once to shew thee thy danger to parly with thee and to give thee any the least hope of acceptation pardon and life stick not with him stand not upon any termes conditions exceptions or reservations whatsoever Luke 9.57 58 59 60 61. come off freely like a franke chapman lose not such a bargain for a little more like some faint chapmen who having a good bargain before them perhaps cheapen the wares but ding and still expect some abatement in the price and so for not coming off freely lose all Remember how it was with that young man who left Christ because he could not enjoy him and his wealth too Mat. 19. Thinke of King Agrippa almost perswaded to be a Christian but because he was not altogether so he wholly missed of Christ and of salvation Therefore so shew thy care as not to remain hovering but come to some through resolution Thousands of souls perish who yet might seem not far off from the kingdom of heaven but to break through all lets True when once thou beginnest to consult about thine estate Satan and thine own lusts will plead hard with thee thou canst no sooner begin to mistrust thine own courses to question thine estate to thinke of getting into a safer way which Satan shall object but Satan afraid and loth to lose thee will make use of all his wiles and stratagems and of all likely waies and means too many here to mention whereby he might either detain thee making thy former wayes lovely or not so odious to thee or bring thee back again to former bondage as Pharaoh would have done the Israelites by pursuing thee with fears and terrors presenting to thee a red sea of afflictions and dangers and nothing but want hunger and thirst fiery Serpents giants to encounter withall in a word disgraces fire and fagot and death it self by one meanes or other And what marvell Christ himself tels thee before hand of so much and to cast the worst at first Matth. 10.16 17 18 19 21 22 37 38 39. and Mark 8.34 35. and would have thee aforehand to cast and count the cost Luke 14.26 27 28. and to consult vers 31. So saith he Whosoever he be of you that forsaketh not all that he hath that is in readiness of affection and actually also in case he be called thereunto which all are not he cannot be my Disciple ver 33. Christ then looks for such followers and converts as shall both wisely consider and fore-see what may befall them in their Christian course and consult with themselves whether they be able and willing to undergo such hazards for him lest we else become losers in the end and also stoutly resolve if need be to forgoe any thing according to Gods will and call as being also told on the one hand that otherwise they cannot be his disciples Mark 8.34 35 36 37 38. and that he that will save his life shall lose it and then what shall it profit a man if he shall gain the whole world and lose his own soul and on the other hand that whosoever shall lose his life for Christs sake and the Gospels if it come to that the same shall save it and whosoever shall confesse Christ before men him will Christ also confesse before his Father which is in heaven Matth. 10.32 Resolution is needfull Now these things this necessity these different issues considered and by due meditation and consultation pondered we see that Resolution is most needfull and that whatsoever conflicts within or temptations from Satan without would stand in our way cannot otherwise be overcome but by firm resolutions and full purpose of heart for the present and by answerable performance and obedience both in things to be done and suffered afterwards And where this consent and resolution of heart is without deceit or trusting to our own strength it is accepted for the present and such may assuredly hope to finde mercy as we see in the Jews â—nd Gods promise to them Isa 1.16 19. as also in David Psal 32.5 and in the Prodigal and in Gods performance with
his word being followed shall stand How happy then is that man who denying his own wisdome our happinesse if so we do shall in all his wayes and thoughts hood-wink himself make God and his word the guide of his thoughts and ways and be content to see nothing and no otherwise then according to the wisdome of Gods word God will guide such with his counsell and after receive him to glory Psal 73.24 Such as so blinde themselves and will see onely with Gods eyes and by the light of his word become truely wise whereas all others and contrariwise if we do not who are wise in themselves are denyed true wisdom Matth. 11.25 and their own wisdom is accursed to them Isa 30.1 and turned into folly as was Ahitophel's and 1 Cor. 1.19 and 3.19 20. John 9.39 c. I conclude Forsake the devices of thine own heart Hear counsell and receive instruction from Gods word that howsoever men think of thee for the present thou mayst be wise in thy later end Prov. 19.20 21. and not as the worldling who at his end shall be a fool Jer. 17.11 These here in my Text stood not upon any wisdom of their own but sought direction from the Apostles saying What shall we do And following the same became truly wise even to salvation 2 We must also deny our selves in our own corrupt Will and choice 2 In our corrupt wils Which must be denyed and submit to Gods will both in our doings 1 Tim. 6.9 wee must have no will of our own but such as willingly submits it self to Gods will who doth and ordereth all things according to his own will he is the onely Soveraign Lord unto whom our wils should ever be in subjection We must so far deny our own wils as not to say we will be rich and we will do thus or so We will go into such a Citie and continue there a yeer and buy and sell and get gain For that we ought to say If the Lord will we shall live and do this or that and sufferings Jam. 4.13 -15. And so in all crosses and evils befalling us we are to say The will of the Lord be done Acts 21.14 We must not think all things must be according to our will or that God should stoop to us in all things if he do This is the way never to be crossed in any thing it is with a curse 1 Tim. 6.9 The onely way to have our wils in all things is to deny our own wils not to be resolute peremptory and wilfull in any thing but onely according to Gods will and in all crosses to subordinate our will to Gods will when it is manifested as most holy and good and wise 〈◊〉 shall crosses be no crosses to us otherwise we shall never want crosses Gods will shall ever be done and he will oppose them that oppose him Take we heed then of being self-willed in any thing or of making our own will the onely law and reason of our doings which with respect to men is tyranny to God is flat obstinacy and rebellion as Jer. 18.12 and 44.16 17. 3 In all our carnall affections and fleshly lusts and desires 3 In our carnall affections See Heb. 4.10 1 Pet. 4.1 from all which we must abstain 1 Pet. 2.11 Otherwise God will give us our desires but with a curse as to the Israelites who lusted exceedingly in the wildernesse to whom God granted their request but sent leannesse into their soul Psal 106.14 15. and 78.29 30 31. And this self-denyall should be especially in our most beloved and darling sins Especially in our beloved sin so that to deny our selves in all and to deny God any one lust being loth to part with it or to deny our selves in it is in effect nothing at all In our bargaining and covenanting with God for his Son Christ for our own souls and the salvation thereof not to part with all and every lust and not to lose heaven for one lust as some do is to lose all even to lose souls our selves Christ yea God and all How many lose heaven for one lust as Judas for his covetousnesse and so the young man who boasted he had done all whom Jesus beholding loved telling him and saying One thing thou lackest Go and sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come and take up thy crosse and follow me Mark 10.20 21. Now this was a commandement not to build an Order of begging Friars on onely of tryall conviction and discovery This Perfectist had not denyed himself in his covetousnesse and so going away grieved it seems that he could not enjoy his wealth and ease and Christ too he denyed Christ his soul and the salvation of it yea and his wealth too in the end which he could not carry to hell with him So it is with others A small thing parts God and some A small thing as one notes parts God and them their deceit used in the shop their whore their vain delight otherwise their pride in apparel their ambition their desire of revenge their fear of losing mans favour or of forgoing such an Office Benefice or preferment keeps them wholly from Christ And this because they do not absolutely and totally deny themselves in their lusts which yet the grace of Christ teacheth them Tit. 2.12 4 In our sinfull practices 4 In all our sinfull ways and practices and in every such course of life as is either unlawfull or otherwise not so necessary as dangerous and full of strong temptations Thus men are to deny themselves in all such sinfull practices as by which they use to get gain as in their briberies lying cheating falsifying of wares weights and measures buying by the greater and selling by the lesser so by defraudation and under-hand dealing interverting from their Masters if they be servants from their owners and such as put them in trust if they be in places of trust or office by sea or by land from their Principals if they be Factours from the common Treasury if they being Magistrates or Officers are betrusted therewith from the King in matter of due Customes and Tributes unlawfull callings if they be Traders So in all unlawfull callings and trades as that of Players and Play-poets of living by gaming playing the whore and the like Yea where there is not otherwise necessity we are to deny our selves in such kinde of lives and in unnecessary kindes of life which debar us of better things which promising it may be much carnall delight gain honour and advancement yet apparantly expose us to strong temptations of sinning as to live where the Gospel is not either at all or not in purity and power as in forreign parts and Countries where there are onely more opportunities of getting gain then in our own Country perhaps where yet the Gospel is in better purity and more
proud and arrogant Pharisees to Christ Joh. 9.39 40. And elsewhere Joh. 8.32 33 34. We were never in bondage to any man how sayest thou ye shall bee made free when yet they were both blind and the servants of sin And though apparantly and much more then these they were the crucifyers of Christ yet even immediatly after a mighty work of Gods providence in delivering the Apostles out of prison which yet remained shut and the keepers standing before the doors the High Priests and Sadduces could say to them Acts 5.23.28 Ye have filled Jerusalem with your doctrine and withstand their own conversion and intend to bring this mans blood upon us If these here had stood so upon their own innocency wisedome freedome from sin and not upon this conviction have denied themselves in the same when had they been converted And so in like case when shall many amongst us be converted and saved as many amongst us who though manifestly convinced of their sins particularly by the word of reproof both publikely and more privately stand so much on their own wisdome innocency worth fulness that through the pride of their hearts stoutness of will and love to their sins they will not deny themselves in any of these by an ingenuous confession or by stouping and yeelding to Gods word but rather are more hardned and become more resolute in sinning even because of the reproof and conviction The judgement belonging to suchis whose judgement is to be let alone that they are left to themselves and given up to their own wisedome and willfullness to perish at length in their own waies So said our Saviour concerning the Scribes and Pharisees after he had with no profit to them reproved them Mat. 15 3.-14 Let them alone they be blinde leaders of the blinde c. As of old concerning Ephraim Ephraim is joyned to Idols Let him alone Hos 4.17 and so left to perish And in effect God saith the like to others now such a man is wedded and joyned to his lusts Let him aloue to his own wisedome and will let him alone to his whore to his gold by covetousnesse to the world let him alone I will leave him to himself and in the chaines of his own willfullness and under the command of his own lusts till he perish everlastingly in them his whore shall be his God that pleasure his heaven all he will get 2. Particularly of self-seekers Prov. 3.5.7 Rom. 12.16 All this is for the just reproof yea and condemnation of such as Idolizing themselves are and willl be 1. Self-wise and self-conceited leaning to their own understanding both in matter of doctrine and practice of life framing nearer waies to heaven and easier then ever God made and living by rules of their own devising 2. Self-willed stiffe stout and unyeelding in their own bad waies 3. Self-lovers self-admirers and self-seekers But all this while where is self-deniall and where is true conversion and where will be Salvation 2. More specially this is for the reproof of such as in whose Practise and mouthes this and such like rules and sayings are Every man for himself and God for us all True Especially of such as are all for themselves thus far God must either be for us or all we can do for our selves will be to little purpose Yea and all which others will doe for us his children who should be but ill provided or cared for if God cared not for us Nay but this is said by such as care not for any other God or man and not for any else but for themselves and that not for the good of their souls which were much to be wished but for the things of this life with neglect of whatsoever may make for not only their own eternall good and wellfare but Gods glory the furtherance of the Gospel of Christ the good temporall and spirituall of others So that whilst men are thus for themselves Gods glory the Gospel religion christian profession and all other men and things must be for them too or they are not right None of these things are respected by them neither will they by self-deniall be any thing to the prejudice of their temporall honour gain ease and delights for God for religion or for the spirituall good of their own or others souls yea or for others in any respect further then makes for their own carnal or at best only worldly ends As 1. not for God and his glory 1. Though Gods glory lie at stake and the credit and honour of profession yet many carnall Gospellers regard that nothing at all but rather then they will deny themselves in sinful delights gainfull trade of sinning foolish fashions whose name through them is blasphemed scandalous courses The name of God through them for any thing they care shall be blasphemed among the Gentiles among Papists Atheists and such as are glad of any occasion to reproach religion and profession Religion which yet they must and will professe shall be made subordinate to their aimes and if it will not stoop and serve their ends and be for them they will not be for it but for themselves Let religion and Gods glory sinke or swim for them so they get that they seek and aim at let it shift for it self God will have a care of it and of his own glory what need they trouble themselves about it Every man for himself and so must God also be for his own honour for all them if he will have it 2. Not for the good of others 2 And for others good It s true God alone is able to do us good without the mutuall aid and help one of another but he will have it otherwise He will have us rejoyce and weep one with another he will have one man teach and instruct another Rom. 12.15 and every one give good example to other and to take knowledge of other mens graces and gifts as well as their own as yet God would have them whilest he saith Phil. 2.4 Look not every man on his own things but every man also on the things of others When Canaan was to be divided and 48 Cities to be set out for the Levites Numb 35 2-6 7 8. God would not give the Levites any inheritance among their brethren or set out those Cities at first till the whole land was divided among the other Tribes then were the Levites to be relieved our of the others tenths and out of the shares of the other Tribes to have those cities severally allotted to them which they were to give them according to the proportion of the inheritances first given unto them God hath made the Church and Common-wealth two distinct bodies not for the good either 1. of Common-wealth in which the members of each body should be serviceable one to another In the common wealth he hath distinguished callings no one man having all gifts nor
word and presently to yeeld our selves in obedience to it offering our selves ready to obey God according to his word and will to shew our selves ready to obey God in the matter and businesse 1 Of salvation as especially in matter of salvation so also of Religion and generally of Obedience both active and passive 1 For the great businesse of salvation we are to deny our selves as is said in all our own works and worth and in all humble acknowledgement of our guiltinesse to be content to be directed by the word and to follow cheerfully the directions of the same totally submitting our selves to obey God in all things even to the cutting off of hand and foot and plucking out of the eye and parting with all even with every lust for Christ where especially we are to take heed of hypocrisie and self-deceit and that sincerely such as might seem to be in him that said Lord I will follow thee whithersoever thou goest and in those other who would follow Christ but upon conditions Luke 9.57 58 59 c. and more especially in that young man and Ruler not as the young Ruler who in all haste to shew his readinesse came running to Christ and in all humility as it might seem Mark 10.17 c. Matth. 19.16 c. Luke 18.18 c. kneeled to him and said Good Master what good thing shall I do that I may have and inherit eternall life Herein in shew like these sincere Converts in my Text and like the Jaylour What must I do to be saved All of them seeming ready to offer themselves ready to obey and follow direction in all things that young man being directed by Christ of all others seemed most ready as having done already as much as Christ now directed him unto saying All these things have I done kept and observed from my youth up And as if like another Hercules it had been more easie for him to do then for Christ to bid him do What lack I yet who wanted sincerity and would keep his bosome sin saith he But the truth is he lacked the main of all and that was sincerity and a good heart and honest his heart was glued and wedded to his wealth and to the world which he truely and heartily loved more then Christ or yet his own soul and the salvation of it if he could enjoy and have both well and good he liked Christ well and salvation well if he might have had them upon his own conditions but when Christ touched and tryed him in his beloved sin his covetousnesse which he well hoped he might have by way of surplusage in the bargain and bade him sell all and give to the poor though he were promised better treasure in heaven yet he went away from Christ sorrowful for he had great possessions Of this stamp at best are our begging Friers who build their Order upon this personall command which yet was onely for conviction of this forward mans hypocrisie and all such as pretend they can do all that Christ commands them yea more in and by their works of supererrogation and by following Councels more then commands of perfection in effect with their Ancestours and Predecessours of old asking of God the Ordinances of justice Isa 58.2 as if God had been wanting to their readinesse to obey him But these here in my Text which these converts did not onely ask what they shall do being truly willing and sincerely resolved to do that even to forsake all and every lust for Christ and yet presumed nothing on their own strength but hoped as for direction from his Apostles so for power from him to do accordingly being otherwise pinched in heart and poorer in spirit then any proud hypocrite that either in love to some lust or open presumption of his own worth or power of wel-doing shall deceive himself nor Paul who sincerely submitted himself to God in all things Such a sincere convert was also Paul who though he was going on a wicked errand and upon a malicious designe against the faithfull people of God yet when Christ met with him by the way humbled him and convinced him of his sin of persecution he trembling and astonished said Lord what wilt thou have me to do Acts 9.4 5 6. And this he said out of an honest and good heart with a true and stedfast purpose to perform accordingly which he also fully and constantly did even unto the end Which his sincerity will better appear if we compare and consider it with Balaams deceit of heart who whose sincerity is compared with Balaams hypocrisie riding on with a like wicked intention and purpose of destroying the lives of Gods people and being also met withall by an Angel in the way and reproved for his sin so directly against the charge given him Numb 22.12 Thou shalt not go thou shalt not curse the people seemed to relent and repent I have sinned and to offer himself ready to get him back again saying Now therefore if it displease thee I will return back again yet for all this his heart carried him secretly on in the way of his covetousnesse and of cursing Fain he would go on such was his love to the wages of unrighteousness yet seeing apparent danger if he did he faintly offereth to turn back with an If it please thee He could not be ignorant that his evill intent to curse Gods people for his own promotion was most evill in the Lords eyes and the cause why the Angel came out as an adversary against him yet he conceals that and makes a fair shew of repentance and obedience which his hypocrisie God in wrath punished by giving him his desire and leaving him to his own lusts which he followed to his destruction a just reward of such as not hearkening to the expresse and known will of the Lord are given up by Gods withdrawing of his grace to the perverse intendments of their own hearts to walk and perish in their own counsels Psalm 81.11 12. Here then we see that there must be true and hearty submission of soul to God and a totall resignation of our wils to Gods will with a readinesse to obey both heartily and totally in all things made known to us No lust may be reserved without reservation of any lust whatsoever no true conversion without this universall obedience and hearty willingness and readiness to obey in all things as it was with these converts here and with Paul but not with the young man nor with Balaam nor with Herod who though when he heard John preach which he did gladly he did many things yet keeping in his heart the love of his whore by an incestuous marriage of his Brothers Wife he could not when he was reproved for it obey John or God in that and so with the other and with all such hypocrites came short of Christ of God and of salvation 2 Of Religion and worship