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
is of the Hand in and by works but because they explain themselves dangerously in these and because a reprobate may have them all as well as their converts for all three were in Judas I leave them The order noted which some others observe Others much better make the order this by reducing the whole work to these six heads 1. This trouble of minde and conscience upon sight of sin and misery 2. Consultation hereupon what in such case to do 3. To be broken-hearted humble and contrite 4. Secret desire of forgivenesse with confession of sin and hope 5. Forsaking of all and highly prizing the pearl of the Gospel 6. Application of Christ and his promise Thus that worthy Divine old Mr. Rogers See also who list Mr. John Rogers of Faith Seven Treatises Treat 1. Chap. 4. Treat of the Christians Apparelling by Christ part 3. Sect. 73. on 1 Cor. 1.30 pag. 117 c. Chap. 2. I have also my self endeavoured to shew how faith is wrought and from thence discovered many mens false faith Onely now I will briefly note thus much Before the grace of Conversion and Faith be fully wrought the Spirit works orderly by the word assisted as is said sometimes by Miracles Afflictions c. so that there is first a work of the Law then of the Gospel not but that the Gospel hath also some work on the soul like unto that of the Law which therefore so far I refer to the work of the Law if not of Moses There is a double orderly work of Gods power both of the Law and Gospel 1. By the precept Mark 11.15 yet of Christ The Law then yea and so the Gospel hath a work 1. In and by the Precepts of it as when it saith Thou shalt have no other gods besides Mee and so in the other Commandments Yea so also the Gospel Repent ye and beleeve the Gospel and so it works on the understanding 2. In the Sanction of it 2 By the Sanction Gal. 3.10 Deut. 27.26 whereby it is established and a curse annexed to the breakers of it Cursed is every one that continueth not in all things which are written in the book of the Law to do them So faith the Gospel Except ye repent ye shall all perish And Hee that beleeveth not the Son Luke 13.5 shall not see life but the wrath of God abideth on him Joh. 3.3 6. And thus it works on the Conscience By both which works men are brought under the spirit of bondage brought to self conviction and beat out of themselves despairing wholly of themselves or of any help or succour from their own wisdome righteousnesse holinesse power The distinct works of the Law The distinct and 〈◊〉 works of the 〈…〉 1 Revealing of sin 2 Increase of sin and orderly proceeding of it I take to be this whereby it makes way for the mercy of the â—â—â—â—â—el This it doth 1 by revealing sin which formerly lay hid Rom. 3.20 2 By increasing sin not but that the law is holy but this it doth accidentally through our corruption for the commandment once coming to the conscience and shewing its spiritual nature sin which lying in the heart as well as in the outward man was thought to be dead reviveth Rom. 7.9 and taking occasion by the commandment Vers 11. deceiveth us and thereby slayeth us and worketh in us all manner of lust when the commandment cometh sin aboundeth and appeareth to be sin yea out of measure sinfull This the law doth in and by the precepts of it 3 Causing of wrath 3 By causing wrath that is by revealing foreshowing and threatning of wrath convincing the soul thereof and shewing God to be truly angry Rom. 1.18 that his wrath is revealed from heaven against all ungodlinesse and unrighteousness of men and against theirs in particular 4 Horrour and fear 4 Hereupon follows horrour and amazement through fear of this wrath and of the Justice of God The soul is at a stand the hammer of the Law hath given it such a blow that it is dazzeled confounded and knows neither what to think of it self nor what to do as it was with Saul posting to Damascus yea it with Belshazzar see 's the vengeance written and the hand-writing of condemnation against it self apprehending nothing but some fearful and sudden wrath ready to befall it so that it begins to quake and tremble as he did in the midst of his jollitie in an expectation of some fiery indignation his life even that of his soul hanging in doubt before him fearing day and night as having no assurance of it and having nothing in his eye but his sin the cause of his fear and damnation and death as the wages and fruit of his sin which seeing God hath him in chase he knowes not how soon or suddainly it may befall him And this is that spirit of fear 2 Tim. 1.7 Rom. 8.15 and of bondage spoken of in scripture Heb. 2.14 5 Sorrow and griefe 5. Now with this or upon this apprehension of cause of fear there goeth or followeth sorrow wounding pricking of heart stinging of conscience and present feeling of hell torments lesse or more For what is painfull when it is present is not without pain in the certain expectation of it as on the contrary a man may and the true Christian doth even under affliction rejoyce in hope of glory so these I speake of do sorrow and feel sensible grief in the fear of hell the soul is wounded pierced and stabbed as with the point of a sword hell is already begun in the conscience which saith I have thus and so sinned against a just God and damnation is my portion and thus the curse of the Law particularly seizeth upon the soul 6. Self-despair 6. This is accompanied with self-Judging and through a sight of its own inability to help it self with self-despair also whereby the soul lies plunged as a bull in the net and by striving is more intangled seeing its own help-lesse and so hope-lesse condition lying in bondage under the fear of death and of eternall wrath Now this as the three former is as from the Sanction of the Law and curse annexed and denounced to the breach of it so especially it flowes from the conclusion of that practicall syllogisme spoken of which conscience makes where is both self-judging an act of conscience and affections sutable stirred up in the will and soul 7. Consultation and a driving of a man out of himself 7 Now this desperate condition of the soul makes it it may be but alwayes with those whom God will convert look about to see as it were if any help or meanes of help be neer and causeth a consultation and an inquiry after them if possibly there may be cure as in these here in Saul or Paul and in the Jaylour and this I make also a work of the Law and of natural conscience the law being
I take it in this sence said to be our schoolmaster to bring us unto Christ not that it taught Christ but that it convincing us of sin and of the curse and bringing us to self-despair so sent or forced us to seek help if any or wheresoever any could be had and that only is in and from Christ for it as a schoolmaster first strips us naked of our own conceited wisdom righteousnesse holinesse power and then whips lasheth our naked consciences as with the strokes of an iron rod it so sends us out of our selves wholly without affording us any help hope or succour to seek and inquire first if help may be had or hoped for elsewhere and then where or in and from whom it may be had and by what means which conceit of possibility of help made the heathen of old and many superstitious ones now fly to so many devices and superstitious practices of their own devising And thus by the law and these works thereof on the conscience the way is prepared for the mercy of the Gospel so that were it not for that which reacheth out an hand to such as are otherwise ready to perish no flesh could be saved SECT 4. The order of the works of the Gospel 2 The distinct and orderly work of the Gospel 2 THe workes then of the Gospel presupposing those of the Law and the orderly proceeding of the same are now briefly to be noted The Gospel hath also its preparatory works before conversion and faith be fully wrought and the order is this 1 Knowledge of the Gospel 1 God having by the law first humbled the sinner if he intend him any further good he doth first support and keep him from utter despair by publishing the glad tidings of the Gospel and by letting him hear and know of a remedy and that his case is though to him in himself yet not absolutly desperate and that upon some termes salvation may be had Joh. 3.16 and is possible so an assent is wrought in him to the Gospel as true Which knowledge by Gods further grace works affections and actions sutable in him 2 Hope 2 So hearing of a remedy though the conditions of self-deniall in his sweet and beloved sins of repentance and faith seem things impossible as to him considered in himself they are yet being pricked forward by the aforesaid terrours of the law as by so many piercing goads and thereupon put upon it to do something not to sit still but with the Lepers at the gate of Samaria in the famine to put it to the adventure as knowing he must either do something or else dye eternally this despair of help in himself makes him seek help elsewhere not without some general and confused hope that he also 1 General as well as some others he told of it may get case to his distressed conscience which as yet he findes not And thus he generally assents to the Gospel as good as well as to the law presenting him with wrath yea as good to him and so God gives him particular hope from the generality of the promise 2 particular Mat. 11.28 to all that are heavy laden whereby he excludes none but such as exclude themselves 3 Melting and true Contrition 3. Hereupon the heart which though broken before yet retaines its hardnesse begins to melt and to thaw being warmed with a sense of Gods goodnesse and readinesse to shew mercy to him so unworthy so old a sinner and it may be frozen in the same what any hope for such a vile wretch and that from so great and holy a God oh beast that I am that I should ever so much and so long have offended so good a God! c. Thus the heart is brought to true contrition and now grieves not in sense of the curse and wrath deserved so much as of love ready to be shewed to such a vile and immeriting wretch as he both thinks and will call him self not for the punishment of sin so much as for the sin it self as it is disobedience and disloyaltie to God dishonour to his name and that which hath made and doth still make a separation between the soul and God thus he begins to conceive of sin as alone able to make a man miserable without any other misery even in abundance With pliablenesse to Gods will And thus the heart being molten is made pliable and ready to be cast into the mould of Gods will as in my Text. And hereof I take the reprobate come short who as Ahab Cain Judas Felix may be broken and wounded and tremble but still be heard-harted and unpliable to Gods will 4 Self-denial 4. Herewith goeth self-denial renouncing of all parts and priviledges gifts and abilities in a mans self with an inward acknowledgement of his own impotency guiltinesse unworthinesse 5 High esteem of Christ 5. Together with an high estimation of Christ above all as in Paul Philip. 3.7 8 c. 6 Desire of pardon 6 Desire of ease and pardon by Christ and of direction what to do to be saved oh he should be one of a thousand to him most welcome who could bring him such tidings and bring him an olive-leafe 7. Then upon good direction given as in my Text and the next verse to it 7 Approch to the throne of grace where verse 38. and as Acts 16.31 there is an Approach and coming to the throne of grâ—ce with resolution there to speed or there to dye 1 Confession Where particularly iâ— 1 humble confession of sin with all the aggravations of it as Luke 18.13 and 15.19 in the publican and prodigall 2 Prayer 3 Hope of being heard 4 Joy c. Luke 19. 2 Prayer with 3 hope in speciall of pardon 4 joy in that hope grounded on Gods call and promise and not as in Agug but as in Zacheus and the blind man Mark 10.49 50. be of good comfort rise he the Master calleth thee 5 A willingnesse to part with all to sell all for Christ 8 Special application and closing with Christ 8 After which or with which is a speciall application of Christ unto a mans self and of the promise of pardon and of salvation with a trusting and relying on him for acceptation of his person prayers and indeavours and for salvation and all good things This is his closing with Christ 9 Assurance 9 Then follows the sealing of the promise assurance and perswasion 10 Perseverance Then Perseverance in the faith and grace of conversion to the end not without some failings but without falling away from that grace either wholly and habitually or finally 11 Salvation 11 After all follows the consummation of grace in glory and the end of our faith the salvation of our souls 1 Pet. 1.9 The scope of this last discourse which is not to prescribe God or to build our justification upon duties or
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
is to be the more magnified by us Now the way by which God gives an issue God only gives the issue by giving repentance c. as in David is by repentance faith confession of sin prayer self-condemning and self-deniall punishment of offendors judging our selves and others with reformation of things amisse as we see here in these Iewes and in the Jaylor so also in David who through his pride and folly in the needless numbring of his people 2 Sam. 24.14 17 18. was brought into a great strait I am said he in a great strait he knew not what to doe what to chuse yet he finds a good issue by his casting himself upon God and his mercy by his confession of sin 1 Chron. 21.13.16 17. and prayer for himself and his people joyned with fasting and sackcloth by rearing an Altar and offering of sacrifice as the Prophet Gad directed him See this also in Joshua who through the sin of Achan in Joshua with the whole host of Israel is brought into marvellous straits whilest the men of Ai prevailed against them Josh 7.6 7 8 9. Alas O Lord God what shall I say when Israel turneth their backs before their enemies c. What shall I say either to thee O Lord whom doubtlesse we have offended though as yet I know not wherein Or to this people to whom I ever promised good success and victory in thy name or to the enemies whose mouthes I cannot stop from blasphemies or to my self in answer to mine own doubts concerning thy truth and promises Yet God gives him an issue also Get thee up for he with his clothes rent with the Elders of Israel was faln upon his face before the Ark of the Lord untill the eventide wherefore liest thou upon thy face Israel hath sinned I will not be with you any more except ye destroy the accursed from among you c. This done God was appeased But now where in such straits and convictions of conscience men doe not betake themselves to such like courses of repentance Impenitent persons exclude themselves from mercy faith prayer c. but thinke to wrastle it out by their own strength or other meanes they shut the door of mercy against themselves and cast themselves into straits inextricable and such as wherein they perish as the forenamed Cain who in such straits built him a city unto which but not unto the Lord he betook him for safety and as Iudas who in like case sought to the High Priests but not to Christ for mercie and in others especially at the last day when sinners shall be speechlesse and seeing Christ in glory and as their judge shall not know either what to say or do or whether to flee from his presence Nay even in this life when evill men will not flee to God by repentance confession faith and not repenting amendment c. and so serve his providence and make way for his mercy they not only put themselves they put God willing to save them into straits as not knowing what to do unto them but be it spoken with reverence God himself to some stand so that he being loth they should perish knowes not what more to say or do unto them in mercy especially and so as may stand with his glory who will not save men in their sins unless he should utterly destroy them So God to Ephraim and Judah O Ephraim what shall I do unto thee O Judah what shall I doe unto thee for your goodness is as a morning cloud Hos 6.4 and as the early dew it goeth away And may not inlike manner the Lord complain of our unto wardness unfruitfulness and iniquity saying What could have bin done or what can I do more to my vineyard with his honour and holinesse What can I do more with my honor to you who so long have abused my mercy not feared my threats made light account of my word smothered checks of conscience out-wrastled a while to the stifling of the spirit your fears doubts and inward anguish by your own meanes unlesse I should utterly destroy you seeing you by self-deniall and going out of your selves wholly will not seek your helpe and salvation from me And assuredly dear brethren seeing your sin hath brought you into such a distressed condition as that all the world cannot help you if God in mercy help you not unlesse damn them and that again by your presumption and bold trusting to your selves and security and self-confidence you bar up Gods mercy and his power against your selves I say know it assuredly that mercy it self shall never save you till or unlesse you in sence of your hellish and slavish condition under the power of sin and wrath and acknowledgement of your own inability and by an absolute deniall of your selves do seek help and salvation out of your selves in God only according to the direction of his word and faithfull Ministers and dispensers of it and from the power of his saving grace So did these here And so I return to the Observation propounded Those whom God will save must by self-deniall seek salvation out of themselves SECT 2. Why we are to deny our selves and all goodness in our selves in the matter of Salvation YOu perhaps will say did these here in the Text so Or did the Jaylor so when he asked What must I do to be saved Quest Did these Iewes seek salvation out of themselves It seems they are all for doing and works and that they sought though the way of salvation from others yet the cause of it in themselves and in their own doings What shall we do I will not deny but that generally men seek their own good by their own doings when they so speak of doing they of themselves by nature know no other way and are ignorant of Jesus Christ and his righteousnes and so seek righteousness not by faith but as it were by the works of the Law Rom. 9.32 as did the Jews whilst they stumbled at Christ For so according to that condition at the first even in nature intire did the Covenant run Men not knowing Christ commonly and naturally seek their own good from their own doings but more expresly afterwards when the Morall Law was given to the Jewes Do this and thou shalt live Which condition yet was in the true intent of it for conviction and to shew man his unrighteousnesse and impotency and so to prepare him for Christ when he should be made known unto him unto whom accordingly even in the time of the Law men had recourse in the promise and by their legall sacrifices all of them types of Christ and from the first condition of works which yet was for conviction and to prepare them for Christ so that being in their consciences convinced of their sins and of their just desert of death they betook themselves those I mean who understood what they did by
nor the converted Gentiles that they might beleeve him Thus it is said Rom. 9.30 31 32. That the Gentiles which followed not after righteousnesse indeed were more openly prophane and had no seeming rithteousness of their own to stand upon have attained to righteousnesse even the righteousness which is of faith they would be beholding to God and Christ for it which the Jewes would not be for it is added But Israel which followed after the law of righteousness hath not attained to the law of righteousnesse These stood not upon any righteousness of their own either in whole or Wherefore Because they sought it not by faith which implies and includes self-deniall in their own righteousnesse but as it were by the works of the Law for they stumbled at that stumbling stone Christ on whom whosoever beleeveth shall not be ashamed v. 33. in part as the proud Jews did They opposed their own works and righteousness against his or at least sought to mighle the one with the other and so their own righteousness failing they had no benefit by the other for if our justification as well as Election on which it depends be not only by faith without the concurrence of our works or worthinesse Rom. 11.5 6. power or what else of ours in the act of justification and so meerly by grace it is not at all by grace And if it be by grace then it is no more of works How doth this concern us all well to consider of This concernes Papists to look to Papists especially and all such others as stand upon somewhat of their own in point of justification conversion or of election yea all such among our selves as are full in our selves Rev. 3.17 18. Oh how happy were it for us and all that are full in themselves if emptying our selves wholly of our selves and especially of all good conceit of our own righteousness holiness devotions prayers good works good meaning and not trusting to any of these things we did seek our acceptation with God only for the righteousness of Christ and not for any of these things as performed by us and accoringly in all things we do seek the justification as of our persons so of our actions and doings from Christ alone and from faith in him that by the white raiment of his righteousness we may get our selves clothed and that the shame of our nakedness do not appear Yea such as to whom holiness is ascribed in any kind It behoves us also in case men ascribe holiness to us by occasion of any thing wherein we are only instruments of God to renounce all and to give God the glory of his own works ever acknowledging our own meanness vileness and unworthiness and that by the example of Paul and Barnabas when they were taken for Gods Acts 14.11 c. 14 15. and of Peter and John who having restored one born lame to his feet stayed the peoples wonder saying Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Acts 3.12 The like deniall of our selves is required in regard of all our Priviledges Page 313. To this head of things and gifts received I may refer that of priviledges so far as they are spirituall in regard of which we must account our selves nothing and deny our selves in them as Paul did Phil. 3.3 4 5 6 7 8. and as in effect hath been shewed already to which I refer So also all Confidences in the flesh or all those things especially wherein men with some shew of probability may seem to glory or to trust These all are renounced by Paul and confidences whilest he thus speaketh Phil. 3.4 5 6 7. Though I also might have confidence in the flesh If any other man thinketh that hee hath whereof he might trust in the flesh I more Then naming many particulars he renounceth all denies himself in them saying But what things were gain to me those I counted losse for Christ Yea doubtlesse I account all things but losse for the excellencie of the knowledge of Christ Jesus my Lord c. But for such Confidences I refer also to what is lately delivered Page 313. And as for spirituall gifts and graces of God received No spirituall gift to be rested in but God is to be acknowledged I conclude that be they those named or for particularity and nature other and not the same yet they are not simply to be rested in and we are to denie our selves in them so far in and with respect to Gods glory as not in any wise to make our selves either the Author or end of them 1. The Author 1. Not the author Which we are taught of Paul who speaking of a main spirituall gift and saving even spirituall life he saith Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me And speaking of ministerial gifts he saith 1 Cor. 15.10 By the grace of God I am what I am I laboured more abundantly then they all yet not I but the grace of God which was with me And elsewhere 2 Cor. 3.5 6. Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God who also hath made us able Ministers of the New Testament c. And though being forced to commend himself to those who should have commended him 2 Cor. 12.11 he say Innothing am I behind the very chiefest Apostles yet denying himself again he adds by way of correction Though I be nothing 2 The end of them all 2. For the end we must as in the aforesaid instance not preach our selves or to get gain and praise to our selves or to any other base and by end as to please men or to anger and afflict others Gal. 1.10 Phil. 1.15 16. but Christ Jesus the Lord and our selves your servants for Jesus sake Where the end of the Ministry to be intended by us is the glory of God in Christ 2 Cor. 4 5. and the spirituall good of men If any praise be given to us we must so far deny our selves as not to let it rest with us remembring the example of Herod eaten up of wormes for so doing but to send it up to God and Christ remembring that we are but men and earthen vessels in which this treasure is that the excellency of the power may be of God and v. 7. and not of us If otherwise by preaching we as too many do seek preferment riches honour and lordship or our own praise and applause from men we perhaps may gain that but that shall be all the reward which shall be given us Some Ministers preaching and seeking themselves have lost themselves and so our portion shall be only in this life but oftentimes we
the truth And these are not all but some onely who there opposed to such the followers of Antichrist who shall be damned This makes Saint Paul speak with distinction when he mentions vessels of mercy which God hath afore prepared to glory Even us saith he Rom. 9.23 24. whom he hath called not of the Jewes onely but also of the Gentiles Yet not all Jewes nor all Gentiles but us whom he he hath called of the Jewes and of the Gentiles And S. John brings the foure Beasts and foure and twenty Elders in praising the Lamb and saying For thou wast slaine Rev. 5.9 and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Not all Nations but some out of all Whence is this Which depends on his free Election Rom. 9.15 Jer. 31.3 but from Gods free Election and soveraigne will who will have mercy on whom he will have mercy c. According to that in Jeremy I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee 1Vse God excludes no sorts calling or kind of men if they repent VVhich is for comfort Vse 1. God being so free in his choyce and calling of men as that he chusing where he will calling or chusing none for any goodnesse either actually in them or foreseen nor rejecting any of any sort of men for their unworthinesse simply It is for comfort to such as receive the word in humility who hearing it repent and beleeve Let their condition or state be what it will be in the world let not them exclude themselves by impenitency and unbeleef and God will not exclude them He will have none make arguments against themselves saying I am an Eunuch I am separate or an heathen c. no Isai 36.3 6. let them but joyne in covenant with God and doe the thing which God commands and they shall be welcome to him as any So I say also for the rich whose salvation is most difficult and for the noble 1 Cor. 1.26 of whom not so many are called yea for the greatest sinners let them hear and obey Gods word and they may rest assured of acceptation with God Yet not for any worth in them but by vertue onely of Gods free Promise grounded on his free Election So that we further inferre That Vse 2 the difference between man and man in regard of saving grace is not from men themselves God mades the difference between man and man singling out some to whom only he sends the Gospel but from God from his Election his saving free and powerfull grace who in and by his Spirit accompanying the word preached singles out by effectuall calling whom he pleaseth and so separates between man and man To which end God with choice and according to his freedom and will sends the word so to some as that he denyes it to others Acts 16.6 7. where he hath any belonging to his Election whom he will save thither he sends his word in the ministry of it chiefly for their sakes Acts 16.6 7 14 30 31 and 13 10. So it was send and directed to Philippi and Thyatira for the convesion and salvation as of others so of Lydia and the Jailour and to Corinth in which City God had much people And however the Promise is to be propounded to all and some to whom he makes it effectuall near or far off that will hear it yet the thing promised that is Christ life and salvation belongs not simply and without exception to all and each but to all with this restraint To you and to your children and to all that are afar off even as many as the Lord our God shall call as it is in this Chapter vers 39. Now these are only the Elect as Acts 17.48 where it is said As many as were ordained to eternall life beleeved but none else These are they whose hearts the Lord openeth as he did Lydia's that they attend to the things spoken and beleeve them which all doe not Of which more anon Onely this teacheth such as finde the fruit and effects of this grace of God in themselves Vse 3 to be specially and singularly thankfull unto God for the same To be thankfull to God more then others even as God hath specially singled them out from among others and made them vessels of mercy Lord what am ' I that thou hast manifested thy choyce of me as thou passest by Whence is it that thou thus by thy saving grace comest to me and not to ' many others For if Christ on the behalfe of such who partake not of like choyce mercies confessed to God saying I thanke thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight then I conclude such as have found this mercy and speciall grace should on their own behalfe blesse God from the soul and seek more to glorifie God in their lives then such great ones on earth who having a name of wise prudent learned holy yea and of the Church dishonour God by their pride insolency and arrogancy too ascribing whatsoever wisedom grace and holinesse which they pretend and presume they have not to Gods free saving and effectuall grace but onely to his common grace and favour vouchsafed alike to the reprobates as well as to them but which they have made a better use of then those others by using their own Free-will better Vse 4 A reproof of the unthankfull and of the enemies of Gods grace Oh unthankfulnesse Who that effectually and truly did partake of Gods saving and speciall grace did ever long at least seeke to take the honour and praise of the work from God to themselves as these do who meerly fancying that grace they have not will have the stroke the casting voyce or the casting of the ballance in their own hands Let God have the honour then of making the difference as well as of giving of grace common to all hearers as the Apostle beating down mans pride doth teach us 1 Cor. 4.7 Of which place more below CHAP. 3. Concerning the Means of Conversion SECT 1. Of the efficacy of Gods word Whence it is And of the Vses of it 3 The Meanes of their Conversion the hearing of the word preached THe third thing here considerable is the Instrumentall Cause or Meanes of these Jewes Conversion And this is on Gods part the word preached on mans the same word heard and received by faith First generally by which through beleef of the threats and law the heart comes to be pricked and wounded being convinced of sin and wrath due unto it then speciall by which through beleefe of the speciall promise and by particular application and use of the remedy here prescribed vers 38. the heart comes to be healed Now when
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
they sooner make use of the remedy which is of the mercies of God in Christ laid hold on by faith as being well instructed in their tender years in the doctrine of Justification by faith and of the free grace of Christ which they sooner apprehend then others who having lived wicked lives in their ignorance and not having the knowledge of the Gospel are deeplier cast down and longer kept under bondage when once the Law hath fastned on their consciences The like I say of such hearers as live under such teaching where the Law and Gospel are not wisely and intermixedly taught together but either all Law and terrour and no Gospel or very little of it which soon dejects and much terrifieth the conscience but not so soon and hardly if at all raiseth up again or the Gospel and promises of the same without the Law whereby men are soon and much comforted without any great terror going before which comfort therefore in many is justly to be suspected men thereby turning Libertines as well in practice and life as in Doctrine Whereas where both are wisely taught together the hearer is no sooner smitten by the Law but he can look to the promise and somewhat help himself 3 Lastly 3. to come as they are designed to greater or lesser works if we look to the time to come we must know that some are deputed and designed by God to greater works sorer trials harder services then others whom accordingly he prepares by deeper humiliation for as one well saith the higher and greater the building is the deeper must the foundation be laid in the earth As we see in Moses but especially in Paul and David the one being sore though suddenly humbled the other long tried and humbled before he came to be King So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or no strugling he himself found no quietnesse and victory but after great terrours and conflicts And so no doubt others finde it Now there may be good reason for it seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom but God in wisedom thus deeply humbles them that so giving them experience of his goodnesse assistance as also power in delivering them they might be better prepared by faith to undertake and more secured against all oppositions and difficulties in undertaking the greatest matters and trials which they shall be called unto Thus both Samson and David were prepared for great undertakings the one against Goliah and both against the Philistines by the experience they both had of Gods assistance in their buckling with and mastering of the lion And so from this different dealing of God with those whom he converts From this different dealing of God we observe his wisdome in that he heath not tied himself to one way we may take notice of the wisdome of God who doth all for his own glory and for the greater good of his children 1 If he deeply humble some 1 In those he more deeply humbles Shewing his power and mercy in them it is that he might more magnifie his power in sustaining them in such straits his free grace in delivering them and make them more beholding to him for it and better fitted for great employments yea that others not so deeply humbled may be more thankfull for his more gentle dealing with them and the unconverted might not he hardened in their evill wayes to continue in the same for if God should deal gently with such as have been scoffers of Religion profane wretches oppposers of his truth and people others as bad as they were will be ready to flatter themselves in their evil wayes hoping in like easiy manner to be reformed and striking terrour in others or at least to get heaven as those others have done therefore the Lord will wound and bruise them and not shew mercy to the 〈◊〉 in secret or in hugger mugger but will let all the world see their humiliation as they have been witnesses of their profancenesse and it religion 2 If he deal more gently with others in their conversion 2 In those with whom he deals more gently showing 1 To them his freernesse pity and goodnesse teaching them compassion to others and to walk more warily 2 To others arming them and not so deeply cast them down as it is to shew them the freenesse of his work and of the manner of it as also of his goodnesse favour and pity to them especially when they shall behold other converts brought into greater extremities who are thereby taught to walk as more compassionately to their brethren so deeply wounded so more humbly thankfully and warily lest though they have escaped those pangs of their new birth in the extremity of them yet they meet with after-throws in the course of their lives to their little ease So it is that he might neither discourage others from undertaking this saving work whilest they see some at least to go through it with no great ado 1 Against discouragements and harsh conceits of godlinesse 2 Against opion of merit in their own greater sorrows and to live comfortably and chearfully in that condition of a renewed and regenerate estate which is not necessarily a dumpish melancholick sorrowfull life devoid of pleasure content and comfort nor give the converted who suffer and undergo such extreme terrours and sorrows at first occasion by Satans suggestion and the flattery of their own hearts to think that there is matter of satisfaction or merit in their sufferings whether of congruity or otherwise as if thus avenging themselves of their sinnes by contrition and exercises of mortification and deep humiliation they did either prepare themselves for grace so incroaching on the glory of God of Christ or otherwise as the Popish sort speak drey their penance and make as of themselves some satisfaction to Gods justice which should also much derogate from the free mercy of God and merit of Christ But now when they see that others share in the like benefits and partake equally with them of the blessing and that without such extremities smart and sorrow When they see others partake of equal mercies with lesse sorrows they as we all observing this different dealing of God with sinners cannot but ascribe the whole work of their and our conversion wholly and altogether to Gods mercy and to the power and freenesse of his grace and nothing at all to any merit congruity or worthinesse in our selves As this now said hath shewed us the reasons of Gods different dealing with men in their conversion in regard of the divers degrees and measure of their humiliation so we are led on to consider the Reasons why he will in some measure have all to taste of this distastfull cup at least to be convicted in themselves and some way pricked in conscience before they
visions and dreams 4. to the constancy of the martyrs sufferings 5. to Miracles 6. to Afflictions yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery and not barely or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word 1 By the Sacraments 1. For the Sacraments they for their efficacy especially come in the order of nature after faith to confirm and strengthen the same the Sacraments seal and assure onely that which the word promiseth and that is Christ upon the condition of faith and repentance and so he is promised and truly offered in the Word and Sacraments both to good and bad Men grown professe faith and repentance before they be admitted to Baptism and so beleeving are baptized Mark 16.16 Infants within the Covenant promise so much by their sureties which if coming to yeers they perform not then they receive Christ onely sacramentally specially not by Baptism and retain onely the external sanctification of Baptism a subsequent faith is required of them when they shal be capable without which they have no internall effects of sanctification by the Spirit The change made in the soul is not by water or by the bare work wrought in Baptism but by Faith and that is the effect of the word Christ is the substance life and vigour of all Sacraments whom therefore no unbeleever doth receive now Christ and his Spirit are not divided he is not received without his Spirit nor but by his Spirit given by the word which is the ministration of the Spirit Vse Not to trust to Baptism or Profession without faith So that Baptism works not of it self without the Word and Spirit which for Vse doth teach us not to ascribe too much to outward Baptism or Profession without true faith and the effects of the word on our souls and in our lives so that we may say of Baptism as was said of Circumcision Rom. 2 25-28 29. It verily profiteth if wee keep the Law else it becomes no Baptism true Baptism is that of the heart in the spirit 2. Some are said to be converted by voices from heaven 2. Not by voyces Aug. Confes l. 8. c. 12. as S. Austin tels us of himself that by a voice from heaven saying to him take up and read he being by Gods providence directed to the place in Rom. 13.13 14. Not in chambering and wantonnesse c. was throughly converted as his friend Alipius by reading the next words Rom. 14.1 as formerly hath been mentioned And wee know for certain that S. Paul Act. 9. was by the voice of Christ from heaven converted But Saint Austin was not ignorant of Gods word which hee had then by him and was not unacquainted with his will Therefore being formerly a wanton and having much strife within himself and shewing a lothnesse to leave his pleasant sin this voice prepared him to yeeld more reverence and obedience to the word known which in effect though read by him yet being thus by divine providence directed to this passage and it by this means specially applyed to him and his present occasion the perfecting of his conversion formerly begun was thus effected by the power of the Word Vse Not to depend on immediate teaching from heaven or Hell Yet as wee now are not to depend on this manner of immediate direction from heaven so if it did not confirm to us the doctrine of the Scriptures neither it nor any doctrine brought us by voyce from Heaven or Hel would prove effectuall to work faith or to convert But though such voyces should teach us the same truths which the Scripture doth wee are not to depend thereon See Luke 16.27 28 29 30 31. The like wee say for Saint Paul's conversion hee knew what doctrine hee persecuted but beleeved it not till now howsoever it was Christs voice and word which changed him and his conversion was further perfected by the preaching of Ananias to him 3. Not by visions and dreams 3 Some mens eares are opened and their instruction sealed in a dream in a vision of the night c. and so are withdrawn from their purpose yet it is the word of the messenger an interpreter one of a thousand which makes all effectuall see Job 33.15 16 17 c. with 23 24 c. 4 Some have been converted by seeing the constancy of innocent Christians in their sufferings 4 Not by seeing the constancy of Martyrs Euseb l. 4. c. 8. and their rejoicing to suffer for Christ as Justin the martyr witnesseth of himself in his Apology to Antoninus But this was onely an occasion sanctified of God to him and others both then and of later times to sift enquire into that truth which they knew not before by vertue of which when by the teachers thereof they were acquainted with it they were converted as Lactantius also sheweth so that we are hence taught not to judge of truth simply by mens sufferings for no true conversion wil alwayes follow thereupon but of their sufferings by the cause and truth for which they suffer 5 Not by miracles 5 So Christ wrought many Miracles upon the sight of which many believed on him but what did they believe the word taught by him which formerly they did not rellish Miracles were not without the word they onely made way for it The word by the Spirit did truly and effectually convert them when once they were convinced by the miracle that it was the very word of God the miracles onely occasioned their convesion 6 Afflictions often are the occasion of mens conversion 6 Not simply by afflictions Anno 496. See Doctour King on Jon. lect 40. as well as miracles so Clodoveus a French King upon a great discomfiture was converted to be a Christian but he was first instructed by his Lady Crotildis and moved to embrace the Christian faith The like we see in King Manasseh 2 Chro. 33.11.12.13 Then he knew that the Lord was God he knew him before for the Lord spake to Manasseh and to his people but they would not hearken as verse 10. onely afflictions brought him to acknowledge God and to be convinced that it was hee whom hee had to deal withall and to hearken to his word and obey it by repentance So David before he was afflicted went astray but now saith hee have I kept thy word Psal 119. Hee knew Gods word before but now hee kept it This wee see in divers others on whom Gods word hath not its powerfull work in humbling them till some grievous crosse losse sicknesse or danger come to second the word and to occasion a more serious consideration and use-making of it all which work in and by the power of the word In all the forenamed instances Conversion is from the power of the Word and from other things onely
qualifications or to derogate from free grace or to hold men to a legal faith c. And the main Doctrine repeated Such an order as this there is in the work of Conversion which I name not to bind the Lord to an order or to an uniform dealing with all converts some whereof he humbles more some lesse and accordingly comforts some sooner then others in some he works all these in a shorter time it may be at one Sermon whereas others are long held under the spirit of bondage before they come to hope or to any assurance some stick longer in the birth then others neither do I intend to tye every convert to give a strict account of all these particulars or of the severall degrees and steps by which he hath been brought along But my chief aim in naming these in this order is to shew and declare and withall to make good the former point of Doctrine which is that such as God will convert and save must first be pricked in heart that Conversion and faith is not wrought in an instant without some preparatory works going before and that in the generall God first humbles before he comforts there is constantly this Order first sight of sinne sense of wrath wounding pricking self-despair and then and not before or not without the other hope of mercy joy comfort true conversion faith assurance 5 The application and use of the said Doctrine perseverance and salvation So that now at length this main doctrine being explaned illustrated Demonstrated and both reasons of it given and the manner order steps and degrees of Conversion shewed It remains that it be applied and made use of CHAP. XI Containing an use preparative to the rest or of triall 1Vse of triall of our estate 1 THe first Vse shall be preparatory to the rest and it is for Triall and by way of Query I ask thee then whosoever whether thou ever hast been savingly or at all pricked in in conscience or wounded in spirt for thy sins thou mayest try thy self and know the state and condition of thy soul by that which hath been taught and proved at least negatively so that not finding such things and such effects of the word of God and particularly of the legal part of it wrought in thee thou hast just cause to suspect thy faith yea undoubtedly to conclude that as yet thou art no true Convert nor in state of grace and that thou hast not Christ as wanting faith for when all such effects of the Law are wrought in thee thou hast yet much to do but if these things be not done then art thou farre off from grace and if so in that state before thou be so humbled thou diest thou art for ever undone Now whereas these works are the effects of the Law and word 1 preached Foure Interrogatories put to each conscience whereby sinne both against the Law and Gospel is made known and discovered 2 Applyed whereby sinners are convinced and made guilty 3. Pressed upon them and followed home with curses and denunciations of wrath c. whereby 1 in the conscience follows self-judging and self-condemnation 2 In the Affections horrour sorrow shame self-despair Yea and 3 it may be hereupon in the understanding consultation what to do I ask first dost thou know thy self and thy wayes to be sinfull and vile Dost thou now see that evill by thy self which formerly thou knewest not 1 Concerning our knowledge Doth thine uncleannesse evill concupiscence covetousnesse appeare to thee no longer tricks of youth naturall desires good thrift and husbandy and thine excesse and abuse of Gods good creatures in and for company of others no longer good fellowship and neighbourhood and sociablenesse and so in other particulars where thou hast called evil good and good evil by condemning in thy self others and the good wayes of God of too much precisenesse humour folly and madnesse but do the aforesaid vices now shew themselves to thee in the glasse of the Law and word preached to be what indeed they are horrible sins of dishonour done to God provocations of the eyes of his glory pernicious to thy soul c. and hast thou another judgement then formerly of the good wayes of God and of his people This is a good beginning and signe that God intends further good unto thee and throughly to convert thee But if thou art not touched with a sight or sense of thy evill estate and wayes if yet through thy ignorance thou be alive in thine own conceit I must tell thee thou art dead in sinnes and in thy naturall and lost estate and so continuing shalt die in thy sinnes and perish for ever 2 Concerning the judging of our selves Revel 3.17 2 Hast thou yet never been made by the word and Law to judge thy self thine estate and wayes Hast thou never been made guilty self-convinced self condemned to be under wrath or at least to be most worthy of wrath I must tell thee thou must then be judged of God and that eternally Hast thou not been sensible of thine estate under darknesse under Gods wrath under the curse and damnation and so hast thou not been weary of thy naturall estate and condition I say then thou hast cause to fear eternal darknesse wrath and damnation Dost thou think thy self in good estate and wast thou never convinced or sensible of worser condition then thou art in Suspect thy self all is not well with thee He that dreams of a conversion or state of grace and of a fulnesse without some sense of his former estate shall when he a wakes prove hungry empty of grace deceived in and by a false birth yea and hardened to his destruction Judge then thy self in time that thou be not for ever judged of the Lord I exhort thee to take heed of security to arraigne thy self at thine own bar and to suffer the word to judge try yea and to condemn thee Try by it not onely thy cursed estate by nature and thy grosser sinnes but thy omissions yea thy best actions thy vertues and righteousnesse thy services and sacrifices in which thou restest and seemest to trust 3 Concerning our sorrow 3 Let me ask thee hast thou never yet sorrowed when thou hast heard and been wounded for thy sinne nor trembled at the voice Habbak 3.16 I must say and tell thee the more is behind and for the present thou art far from true joy know that sorrow must be in the evening before there be joy in the morning thou must sow in tears before reap in joy 4 Concerning our consultation Lastly hast thou never as yet either questioned thine estate or come so farre as to consult about the bettering of it and to come out of thine old and naturall condition I say do both the one and the other in time and know now till I tell thee more fully of it hereafter on this Text that God fills those mens heads with care
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
wholly and only on him we lose the benefit of his death and of pardon and so die in our sins 3. As an example to us of all Holiness 3. He is moreover a most perfect example to us of all holiness in our nature of humility meekness patience sobriety temperance chastity to take us off from bragging of any of these in our selves and to shame and humble us who come so far Behind 4. As our Iudge 4. Let us conceive of Christ as of him that must be our Judge and before whose bar and judgement seat we must all appear and stand Rom. 14.10.11 12. 2 Cor. 5.10 So shall we not stand upon our own justification but in all self-deniall judge our selves that we be not judged of him for ever with the judgement of condemnation 2. Christ is to be admired in his Fulness and All-sufficiency 2. Learn we to admire Christ in his fulness and all sufficiency that we may be all in him when by self-deniall we are nothing at all in our selves So we shall be no loosers by denying our selves in other things as these here were not They flying out of themselves were sent by the Apostles to Christ only and directed to profession of his name alone by being baptized into the same Acts 16.30 31 38. and 10.43 to faith in his Name and to repentance for the remission of sin so as that through his Name whosoever beleeveth in him shall receive remission of sins Now here let our care be above all by faith and self-denyall to get into Christ to attain a new Being in him to regain our selves being lost in the first Adam in him the second Adam in whom onely All fulnesse of grace life righteousnesse holinesse is stored up and of all good and saving things besides and from whom onely as from a full fountain we can hope to have them derived and conveyed unto us who is a fountain of grace to us God hath set and pitched his love onely on Christ his Son and loves no man savingly but onely in him He makes him a fountain of life grace and glory to his chosen For so it pleaseth the Father that in him should all fulness dwell Col. 1.19 And that of his fulness we should receive and grace for grace John 1.16 grace according to our necessity and measure for and according to that fulness and variety of all grace laid up in him as our Head and proposed as an Head and second Adam for us to be dispensed to us according to our severall necessities diversities of our callings severall measures of grace and so as no grace laid up in Christ as in a treasury for us shall be wanting to us as our need shall be Our chief care should be to be all in him There is a Being 1 Out of Christ before the fall and since 1 A naturall 2 Sinfull and 3 Worldly Being Prefer we then in our thoughts that Being which is in Christ before all other Beings without him We had a Being out of him as a Saviour first before the Fall in innocency which was happy but not stable Secondly after the Fall and that both a naturall Being for in him as God we live move and have our being Acts 17.28 this is good but not saving As also in and under Sin and Misery which Being we have onely in the first Adam Rom. 5.12 1 Cor. 15.22 and it is a miserable being Yea and a worldly Being as a being rich and wealthy a being wise after the flesh a being mighty a being noble c. And this is a Being such as most desire yet not most desirable But the Being which most of all we should admire desire and delight in is a Being by faith in Christ 2 In Christ by faith not by bare and outward Profession onely as some whole Churches are said to be wherein all were not so sound as 1 Cor. 1.2 Gal. 1.22 but a Being in Christ by true faith and according to power such as Paul preferrs before all outward priviledges and righteousnesse of the Law when denying all these he so preferrs and desires to be found in Christ Phil. 3.9 and speaking of himself I knew saith he a man in Christ c. 2 Cor. 12.2 This is that Being which we read of 1 Joh. 5.20 where it is said And we are in him that is true even in his Son Jesus Christ this is the true God and eternall life This our Being in Christ in effect is all one with Christs being in us whereby also Christ it in us whereby God and Christ is said to dwell in us and we in him 1 Joh. 4.15 16. of which Christ saith He that eateth my flesh and drinketh my blood which is not orally and carnally but by faith dwelleth in me and I in him John 6.56 and Abide in me and I in you he that abideth in me and I in him the same bringeth forth much fruit Joh. 15.4 5. Thus we once being in Christ are one in him and in the Father John 17.21 As thou Father art in me prayeth Christ and I in thee that they also may be one in us This Being in Christ is to be admired and preferred before all other Beings as alone being 1 Stable and better then that we had in the first Adam This is the Being to be desired of us above all Beings else as being 1 A stable Being and therefore much better and firmer then that we had in Adam before the fall or then that which many yet would have and hold in the first Adam whilest they ascribe to themselves such a power of will and naturall abilities that being especially helped generally by the illustration of grace they have power to beleeve and repent if they will and so to stand and persevere if they will and if they will to fall but how in comparison of this our stable and established Being in Christ who are assured of it by being annointed sealed and by receiving the earnest of the Spirit in our hearts 2 Cor. 1.20 21 22. are we if we had even Adams innocency as well as power of will to deny our selves in the same 2 Spiritual better then either our naturall or worldly Being 2. It is a spirituall Being and therefore better then any naturall Being we have on earth which for it when the case so requires is to be denyed As is also our worldly Being and all earthly respects Hence the Apostle opposeth this our Being in Christ for the comfort of such as were otherwise base and could deny themselves in other things against being wise mighty noble in the flesh God calls not many such but chuseth foolish weak and base things of the world that no flesh should glory in his presence or stand upon such terms with him But saith he to such as were chosen and savingly called though otherwise but mean in all these worldly respects of him are ye in Christ Jesus
chiefly against the sincerest holiest and most conscionable Christians and Ministers yea and most soyall Subjects of his Majesty whose molestations and banishments by false suggestions have been procured Hence also such interruption of godly proceedings for Reformation whilest Christs easie yoke of discipline is accounted such a burthen and his cords so strait hence such and so many mighty plots and machinations such associations and practises such ill counsels and instigations and all by raising a combustion to hinder the work of Reformation which they cannot bear to draw in which upon too just grounds is feared the Irish Rebels to be our butchers here also Ah poor Ireland and ah poor England thus after so long a continued outward peace with the Gospel now after fourscore yeers to be divided against thy self and to seek thine own ruine And now beloved Brethren let us but look to God and we cannot but taking all blame to our selves justifie him and say in the midst of all this enmity The Lord is righteous in all his waies and holy in all his works Psal 145.17 Can it or should it be thought any wonder These judgements just considering such connivence as hath been shewed to practising Priests if God plague and punish us a while by the prophane Popish Arminian Antichristian faction and by such as hold of superstitious vanities when by our too much connivence used towards such and countenancing of them we have in effect and as God will take it repealed actually all those good Lawes and Statutes which upon most just cause have been enacted against practising Papists and Jesuites and against prophanenesse Did not the Lord punish his own people by their lovers the Assyrians and Caldeans who first defiled them and then slew them with the sword Ezek. 23.9 10. 17 21 22 23 c. And did not those Canaannites and other Nations uncast out prove as God foretold and threatned snares and traps unto Israel scourges in their sides and thorns in their eyes untill they perished from off that good land which the Lord their God did give them Josh 23.13 concerning whom God had said Exod. 23.31 32 33 c. Thou shalt drive them out before thee They shall not dwell in thy land lest they make thee sin against me c. Exod. 23.31 32 33. They shall vexe you in the land wherein ye dwell and it shall come to passe that I shall do unto you as I thought to do unto them Num. 33 5â— 50. even cast you out by them whom you should have cast out Even so the sparing of such let be pretended what will is but foolish pity Thine eye shall shall have no pity upon them saith God Deut. 7.16 And blood spared as that of Jesuites and practising Priests and Papists as well as spilt calls for blood as in King Ahabs foolish pity towards Benhadad God in such case curseth such as keep back their sword from blood Jer. 48.10 The different course and issue held by K. Henry 4. of France There hath never been any long while peace or safety either to King or State where such have been whether through fear or favour suffered or connived withall It is worth our best observation to consider the different course holden by King Henry the fourth of France and Queen Elizabeth raigning at the same time with the different events and sucesses of both He in policy saith mine Author to establish the Crown of France upon his head revolted to Popery from the true Religion in which he had been bred and re-admitted the Jesuits after their just banishment by solemn Edict of the Court of Parliament not only into his Kingdome but Closet making Father Cotton the Jesuite his Confessor saying to some that would have disswaded him from the same Give me then security for my life fearing it seems if he did refuse to admit them they would at one time or other find means to send him the same way after his Predecessour Henry the third who was murthered by James Clement a Monk through the perswasion and incouragement of Father Commolet and others of the Jesuits society Yet at length himself was stabbed to the heart by Ravilliac through the instigation as by strong presumptions is probable of these Jesuits Contrariwise and Queen Elizibeth blessed Queen Elizabeth though at first weak and having many enemies yet building by faith upon God and not upon such worldly wisedome and policie she restored and maintained true Religion constantly reposed her trust in God confidently held the Jesuites and all her Popish enemies at the staves end stedfastly put her Lawes in execution against them resolutely yet without cruelty was protected by God against all their hellish plots and practises miraculously reigned fourty and four yeers gloriously and departed this world in her bed in a ripe age peaceably so leaving a glorious example to all succeeding Princes and others of constancie and perseverance in the true profession of the Gospel and of reposing trust in God more then in humane policy Good use may be also made of the example of King Solomon Did not Solomon King of Israel saith Nehemiah Nehem 13.26 As also other sins 1. Of great ones sin by these or such like things yet among many Nations was there no King like him who was beloved of his God and God made him King over all Israel Neverthelesse even him did outlandish women cause to sin Now this was no sooner done but mark it the Lord was angry with him and not only stirred him up two adversaries whilest he lived Rezon and Hadad but threatned to rend the Kingdom from him and to give it to Jeroboam 1 Kings 11 2 3 4-9-14-23-25 The foundation of which losse was laid in his own time though it were not effected till his son Rehoboam began to reign who in a suit of relaxation made to him by the people forsaking the counsell of the old men that stood before Solomon his father and following the advice of yong men and answering his people roughly he so occasioned the revolt of ten Tribes whilest only two remained with him Now if from such effects already felt or from our danger and feares of worse we would unpartially look into like causes we should soon see what need there were of true compunction contrition and godly sorrow without which it is in vain by the use of any other meanes or by trusting to an arm of flesh to expect peace quietness or safety This is the only way as it may concern our own Nation at this time to disappoint the Romish Church of their hope as it is expressed in the late brief or Bull of dispensation of the Pope to his Sonnes in England But are not the sins of the people to be looked into as a main cause and procurer of our present unquietnesse and distractions 2. Of the people Yes doubtlesse for when such a wonderfull and horrible thing is committed in the Land namely that the Prophets