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
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
little time may seeme to be left unto us and accordingly labour and see that what we want in time we may redeeme by our zeale that as Peter directs 1 Pet. 4.2 3. we should live no longer the rest of our time in the flesh to the lusts of men but to the will of God That the time past of our lives may suffice us to have wrought the will of the Gentiles Especially considering our many sinnes so long continued in and the great dishonours done to his name thereby together with the greatnesse of Gods love in pardoning and receiving us at length to mercy Let this enflame our love and zeale to him let this love of God constrain us and teach us to love him much Luke 7.47 with that repenting woman that is zealously because much or many sinnes are forgiven us Vse 5 5 Lastly Let this teach us all now living in this our Nation to admire Gods goodnesse to us and ours To be thankful for being kept to these blessed times yea to all converted or not converted and to be thankfull that God at length hath had mercy on us and reserved us to these blessed times of the Gospel and peace withall 1 Tim 1.17 Rom. 11.30 33. c. Let us make use of this blessed time or otherwise this great mercy will turne to our greater condemnation CHAP. 2. Concerning the persons converted their quality number SECT 1. That some devout men need conversion 2 The persons coverted They. For quality 2 THe persons who They When they heard this they were pricked They are not named but onely noted generally and indefinitely first for quality to be some of them devout men vers 5. that is 1. Devout men such as generally acknowledged they expected the Messias promised but knew not neither were convinced that Jesus whom they persecuted and put to death was he Others to be meere scoffers and deriders of the Apostles vers 13. however generally to be such as by wicked hands took crucified and slue the Lord of life verse 23. 36. at least to be impenitent persons unbeleevers and in state of damnation as may be gethered from verse 38 39 40 47. Whence we first observe as concernes those devout men That Note Many devout men stand in need of repentance Ioh. 4.27 Outward profession of Christ devotion and formes of godlinesse are not enough to mens salvation or to make men true Christians Such may and usually doe worship they know not what as the Samaritans Athenians Acts 17.23 as the Jewes to this day who professe Faith in a Messias yet acknowledge him not but serve God as they think and are devout in their kinde Blinde devotion is not to be rested in Yea Papists generally adoring Christs body in the Sacrament which they know not to be present And common Protestants who seem to shew much devotion in frequenting the Church in publick prayers and hymnes and hearing yet rest in the outward performance and take up with the duty done though it be in them only a lip-labour without true knowledge faith humility and obedience 2 Tim. 3.1 2 3 4 5. as Isa 1.12 66.3 Jer. 7. having only a form of godlinesse but denying the power of it as being still lovers of themselves and of pleasures more then of God without all life of Religion or power of godlinesse standing in as much need of true conversion nay it may be more then open deriders and persecuters of Gods truth and people who will sooner be convinced then they To these I commend the care of attending diligently to the word of God preached in power peradventure with these here they may be wrought upon and be convinced of their sinnes of unbeleefe impenitency yea of hatred of Christ and his people c. as being yet wiâ—h these devout Jewes till now in a damnable condition even as the Pharisees persecuting Christ ignorantly Acts 26. Phil. 3.9 2 Scoffers Secondly As concerning the rest or themselves it may be who some were scoffers all persecuters and crucifiers of Christ we observe from their attentive hearing now and conversion The power and wonderfull efficacy of the word of God faithfully and wisely taught Note The power of Gods word 1 Sam. 19.28 Acts 9.20 preached and applied Here we see how men are changed by it of Wolves made sheep of persecuters true penitents even as King Saul intending to take and kill David fell a prophesying and was changed or as that other Saul hastening to persecute the Church by Christs voyce was made a preaching Paul or as those stout Souldiers who were sent to apprehend Christ Joh. 7.45 46 47. But of this anon when we speake of the act of hearing as also the duty of good hearers SECT 2. God freely singles out some of many of whom his Church consists 2 They for number 1 Many And those of all sorts of men 2 THey are noted from their number or quality discrete to be of the multitude verse 6. and those of every nation under heaven vers 5. Parthians and Medes c. vers 9.10 11. they were both of Israel and Judah who by Gods providence were gathered together to that gerat feast of Pentecost out of all nations or who dwelt in Jerusalem of these three thousand now and afterwards many more Acts 4.1 2 3 4 were converted by the Apostles preaching Whereby might seeme in part at least fulfilled the prophesie and type concerning the two sticks VVho make one Church for Judah and for Joseph joyned together Ezek. 37.16 17 19 20 21 c. noting that the effectuall calling of Jewes and Israelites as also Gentiles and their union in Christ or in the hand of the Lord Christ being the Fathers hand and arm whereby they became one Kingdom under Christ or David their King partaking of the same benefits by vertue of the communion of Saints as in the following verses in Ezekiel may be seen So that there is but one only Catholick Church not many and Christ the onely King Pastour and Head thereof 2 Yet not all having no generall Vicar here on earth Now to this Communion none belongs or yet truly come but such as the Father drawes who though here they are many yet all that heard beleeved not they were but some of the whole multitude who received the word gladly vers 41. yet those were gathered out of all sorts without difference of sex age calling countrey and nation or condition And this notes the Freenesse of Gods grace As he excepts not any one sort or calling of men so hee by effectuall calling Note The Freenesse of of Gods grace in singling out some from among all 2 Thes 2.12 13. singles out from the universality of men and sinners and adds to his Church such as shall be saved as here verse 47. Who are those Onely such as he hath elcted from eternity unto salvation through sanctification of the spirit and beleef of
truth to abide with us for ever John 14.16 17. to teach us all things and to bring all things to our remembrance whatsoever he had said unto us This is that Spirit speaking in his word It only must be heard which we are to hear Revel 2.7 11 17 -29. This is the word which we only are to hear Why No Word else will profit us Why In one word No other word will profit us without this no conversion see Jer. 23.21 22 -32. Therefore they i.e. such as God sent not but prophesie false dreames and stand not in Gods counsell shall not profit this people at all onely saith God if they had stood in my counsell and had caused my people to hear my words then they should have turned them from their evill way c. 1Vse For teachers to preach no other doctrine Vse 1. For us preachers to direct us as we intend any good to the poeples soules to lay aside all conceits and inventions and doctrines of men our own and others much more to abandon all Doctrines of devills such as are named in 1 Tim 4.1 2 3. and so generally all other Popish and Antichristian doctrines and to preach onely Gods pure word unto his people Vse 2. For hearers 1 Not to depend on Revelations without the word 2. For hearers to desire only such teaching And therefore not to depend upon the teaching of the Spirit by Revelations Inspirations c. without the word but onely according to it Much lesse upon apparition of spirits out of hell supposed Purgatory or yet heaven Luke 16.29 30 31. 2 To take heed first what secondly how they hear Gods word must be heard as his word 2 To take heed what they hear Mark 4.24 If any speak not according to this word it is because there is no light in them Isa 8.19 20. Yet how can they hear Luk. 8.18 they must hear and received it not as the word of men but which it is in trurh as the word of God which effectually and which only effectually worketh in them that beleeve 1 Thess 2.13 where faith also is required in our hearing without which it profits not Heb. 4.1 2. So long as young Samuel ran to old Eli when God indeed spake unto him 1 Sam. 3.4 5 c. 10.11 he had nothing revealed to him but when he could say Speak Lord for thy servant heareth he had the word effectually made known unto him 3 By so hearing it to approve our selves Christs sheep 3. Let us all by hearing onely Christs voyce in the mouth of his faithfull servants approve our selves to be Christs sheep even by this ear-mark Joh. 10.3 27. My sheep hear my voyce c. Let us not be beat from hearing it by such Popish Wolves as will say unto us as the wicked Jewes to the people He hath a Devil and is mad why hear ye him John 10.20 but let us rather reverently set our selves in Gods presence with Cornelius and say as Acts 10.33 We are here present before God to hear all things that are commanded thee of God It is this word of God only thus heard and obeyed James 1.22 23 24 25. which will save our souls 1 Tim. 4.16 John 5.25 Revel 3.20 And as in the Text. 2 The speciall Object of their hearing 2. But more specially What word was this these here heard and which did wound their spirits I answer That which Peter now spake unto them the summe whereof is in the verse before the Text Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ Which is according to that main passage in his Sermon verse 23.24 Him being delivered by the determinate counsell and free knowledge of God ye have taken and by wicked hands have crucified and slain Whom God hath raised up and who verse 33. being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear What Word and Doctrine then was that which so wounded and pierced them It s reducible to these two heads First concerning Christ his natures office glory exaltation and dominion Secondly concerning themselves their sin and wickednesse which thus was discovered reproved and they convinced and deeply charged to be the crucifiers of this so gratious a Lord yea of the Messias who was sent unto them and of their Saviour Note Their former blockishnesse and how they came to be convinced This blockishnesse was great before not to know or acknowledge him whom they seemed so long to look for but so to carry themselves towards the Messias which teacheth us for our humbling that the very sight and presence of God and of the things we seem most to long for as every way satisfactory to our desires is not enough to satisfie us unlesse God do further strike in by his grace and powerfull Spirit But now being thus charged and convinced August in Psal 43 began to think say Alas what will become of us seeing he is so great and glorious whom we have slaine For now they see and are convinced who this Jesus was that he is the Lord of glory which they saw not before 1. Cor. 2. Now they see and are convinced of their vilenesse guiltinesse of wrath of their bloody practices and cruelty as having persecuted murthered an innocent of their base and vile unthankfulnesse against so gracious a Saviour Benefactour and Physician who came to save heale and cure them This was the nature of the Doctrine which so wounded them Whence Observe What Doctrine is like to doe the greatest good Answ That which most advanceth Christ and debaseth man Why 1. let us observe and wisely consider What Doctrine or Teaching is that which is likliest to do the greatest good and which is most availeable to conversion and to the salvation of mens soules Here we may conclude it that it is that doctrine which most advanceth Christ and sets forth his glory and the glory of the Father and which withall most debaseth vilifieth convinceth sinfull man letting him see his filthinesse guiltinesse unworthinesse and inabilities Why 1. Because such Doctrine onely sets forth Christ as Christ as a Saviour as a Surety as a Physician as the sole Prophet Priest and King of his Church and so most glorifieth God and Christ in his goodnesse bounty mercy and in the freenesse and power of his saving grace none of which can so gloriously and fully appear as when mans sinfulnesse polution of nature his guiltinesse unworthinesse and impotency is according to truth and the evidence of Gods word laid open to the full 2. Because without such doctrine man will never come to know either God Christ or himself aright whithout such knowledge no salvation because no true or through humiliation self-denial conviction faith c. Vse 1
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
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
sins unsorrowed for an enemy to God how much better then to be pricked here for our curing as a tumor gets ease by pricking then to be put to indure the whole wrath of God hereafter and to be stung to death forever Where we may also note and might consider for our encouragement and seeing wee shall not lose by sorrowing here that the greatest sorrows we here suffer when wee mourn for our sins savingly are in comparison but prickings Note The greatest sorrows of the elect are but prickings yea as flea-bitings considered with the eternal torments of the damned which by timely sorrow now may nay undoubtedly shal be prevented as it was with these mourners here who though whilest they looked on Christ whom they pierced they mourned for him as one mourneth for his onely son and were in bitterness for him as one is in bitterness for his first born and shall be much more so at their calling and at the conversion of their whole scattered Nation and though some few be longer holden under sense of sin and wrath here then most other converts are which should incourage us yet what lost these Jewish converts by this their sorrow and smaller wounds by pricking when they were presently healed and withall obtained the pardon of their sins ver 38. the favour of God freedom from condemnation Rom. 8.1 and from eternal sorrows in hel yea and right of sons and heirship to eternal life and glory No more shalt thou lose by thy sorrow here if in time thou give over thy profane carnal worldly courses and secure living and betake thy self in time to the serious exercises of Repentance and godly sorrow Dost thou think 〈◊〉 â—xhortaâ—â—◠〈◊〉 by Motives or canst thou imagine that thou hast no cause so to do Come tell me have you who are now so secure and merry no true cause of mourning or of being touched and pricked in conscience and soul 1 From the consideration of our sin 1 Orginiall 1. Are ye without sinne 1. Are ye not inwrapped all of you in the guilt of Adams transgression I wil not charge you to have brought each of you for your parts in that regard sorrow sin and damnation upon all men that are or shall be damned though some wil have it so and yet I cannot say but that thou art guilty and sharest in the guiltiness of that sin which did all this And if so it wel weighed were enough to break thy heart that thou and I and each of us have had in our first parents a part in bringing damnation on our selves and others But howsoever know that there is in regard of Original sin that corrupt fountain within thee that leaven that bitter root seed and sink of sin in thy nature whereby as thou art wholly indisposed yea backward and ready to oppose all goodnesse and truth so inclined to do as wickedly as ever did sinners even as did the Sodomites and other heathen and as Judas and those Jews who betrayed Christ and crucified him yea as such Christians as sin that unpardonable sin the sin against the holy Ghost nothing hindering but Gods mercy restraining or sanctifying them And is not this enough to humble thee should it not make thee fear lest taking such liberty in thy ways as thou now dost God leave thee to thy self and to these thy natural and corrupt inclinations and give thee over to commit the same or like wickedness and to come to like ends 2 Actuall 1 Our own considered with their aggravations Job 13.11 which are many 2. But I am sure thou canst not but confess thy self to be guilty of many actuall sins which are obvious to every eye and ringing in every mans ear that lives neer thee Wil not these bring thee to be ashamed of thy self or should they not trouble thee Is not the least of thy sins 1 Against the great and holy God and then shall not his excellency make thee affraid and his dread fall upon thee 2 Against his mercies and goodness and art thou not ashamed of thine unthankfulness and of thy base usage of him and abuse of his favours 3 Against his threats and examples of his judgements on others and shall not that daunt thee 4 Against thy conscience and knowledge especially in these days of light and doth not conscience smâ—te and prick thee See Luk 12 47 Wilt thou stil hold the truth in unrighteousness and yet not fear Gods wrath revealed from heaven against such Rom. 1.18 5 Against thy Covenant with God and vows often renewed and dost thou not fear to receive the just reward of a traytor and of perfidiousness Wherefore should God be angry at thy voyce Eccles 5.4 5 6. Why dost thou by breaking wedlock with him for by covenant thou art become his provoke the eyes of his jealousie and glory against thy self canst thou thus do and yet live secure Ezek. 16.8 3. Other mens which we make ours helping to damn them 3. Nay Besides thine own personal sins think how many thou hast helped to send to hel before thee by having an hand head or heart in their sins Didst thou never intice any to commit folly with thee to cast in their lot with thee in some wicked enterprise Didst thou never incourage provoke counsel or command any to do evil Hast thou never made other mens sins thine own by thy silence consent connivance commendation defence or at least want of sorrow for them Hath not thine example presence and familiarity with sinners in their vanities drawn many into sin and hardened them in the same and hast thou not by such means become a murtherer of their souls And if they be dead in their sins in hel before thee hast not thou sent them thither or helped at least And if so what comfort canst thou have on earth Matth 18.7 to have them so many of them there to curse thee continually unlesse by hearty and timely sorrow thou get the pardon of all thy sins sealed to thy soul Which our sins should cause in us great sorrow Here know it also for certain that if ever thou wouldest kindly grieve the Law must not onely reveal sin unto thee and give thee cause of sorrow but it must cause the offence to abound and so afford thee cause of great sorrow so that if ever thou partake of Gods abundant grace Rom. 5.20 or be saved thou must by the Law see thy sin to be exceeding sinful and to abound considering how they abound 1 For hainousnesse Which therefore see First for hainousnesse according to all the aggravations of it and in the vilenesse of it as by sinning against so much and so long patience in God and against such means of grace which have wrought so effectually in many others 2 Multitude Secondly For multitude and that thou hast been a sinner not in this or that particular being ready to justifie thy self
Isa 46.8 and shew your selves men bring it again to minde O ye transgressors This is the way to bring men to true shame and compuction withall for their sins yee shall remember your wayes saith the Lord and all your doings wherein ye have been defiled Ezek. 20.43 36.31 and ye shall your selves in your own sight for all your iniquities and for your abominations So David when upon Nathans coming to him hee confessed and bewayled his sins complaining of broken bones Psalm 51.3 8. indeed of a broken heart and sorrowfull soul which he desired might be made to rejoyce he set his sin ever before him This helped to humble him when he considered what he had done Remembrance of sin causeth sorrow whom he had offended and that his sins had deprived him of the comfortable presence of God without which consideration and viewing of a mans wayes no trouble of heart or repentance can be expected I hearkened and heard saith the Lord but they spake not aright no man repented him of his wickednesse Jer. 8.6 saying what have I done As the remembrance of a deceased deer friend reneweth a mans sorrow As of our deceased friends when he so thinks of his losse so the remembrance of such sins as whereby wee have estranged God from us or hazarded the losse of him altogether wil at least should wound the soul and cause it grieve for grieving him so good a God and particularly 1 Gather Catalogues of thy sins or read them in Mr Perkins Mr Bifield Mr Brinsley in his first part of the Watch. Dr Downams Abstract Now to this end it were good 1. To gather a Catalogue of thy daily sins both omissions or neglects of duty and commissions and to set them down in writing as some have done or often to make use of such helps as are afforded by some good Writers of late who have gathered the particular sins under each commandement and often to read the same and examine our selves therewith 2 To take the advantage of sins newly committed and presently whilest conscience is not hardened through delay to work upon thy heart 2 Look on sins newly committed seeing sin is then better known and all such circumstances better remembred by which it may be aggravated so some upon their drunkennesse have come to repentance 3 Often remember some of thy foulest faults 3 Howsoever labour to keep in memory some of thy foulest and grossest faults whether lately or longer since committed two three or moe of them being such as by which thou hast most wounded thy conscience or such as thou wouldst most of all be ashamed of if they were written in thy forehead and publickly known and compell thy self daily or often to remember them as God would have Israel do Thus the Lord would humble Israel Remember and forget not how thou provokedst the Lord to wrath in the wildernesse Deut. 9.7 So did Paul 1 Cor. 15.9 This kept Paul low in his own eyes and no question much wounded his spirit when he called often to minde and recorded it how he had been a blasphemer and a persecuter 1 Tim. 1.13 Thus David remembred the sins of his youth Psal David 25.17 intreating the Lord not to remember them and Job and Job in reading such bitter things as God did write against him had his soul imbittered whilest he was made to possesse the iniquities of his youth Job 13.26 Thou whosoever whose heart tels thee of thy wickedness or whose sins are or have been more gross and scandalous think thou of this Grosse sinners sooner repent then civil men and justiciaries Matth. 21.31 By making good use hereof thou mayst be neerer the Kingdom of heaven then such as seem to be not far from it much neerer then such as live or have lived more civilly as that rich young man Matth. 19.20 who could say All these things that is the duties of the second Table have I kept from my youth up who yet went away from Christ sorrowful So did not Publicans and harlots those great and known sinners who coming to Christ sorrowful went away from him rejoycingâ— Such commonly repent sooner then civill Pharisees Matth. 21.32 as being sooner convinced of their sins The heart of a Turk Jew or Pagan is not so hard as of a ceremonious hypocrite The vail of the Temple rent in twain the earth did quake and the rocks rent and the graves were opened and many bodies of dead Saints arose at Christs death and resurrection Matth. 27.51 52. when none of the hypocriticall Pharisees so much as trembled but remained hard-hearted senseless and still dead in their sins 4 But seeing the least sin is gross bad and foul enough it will behove thee to think and consider how foul a thing sin is 4 Consider the foul nature of every sin which made of Angels such foul fiends being impurity it self how it is compared to mire to the filthy vomit of a dog and they no better then dogs and swine that defile themselves therewith 2 Pet. 2.22 This should make thee hate and loath it and for ever to have an aversion of will from it But considering also that it is unthankfulness disobedience and the provocations in it and dishonour to God and is against his goodness and mercies against his Soveraignty yea and glory it should make thee quake pierce thy heart and bring thee to true contrition and repentance left for such thy provocations thou be utterly consumed in his wrath 5 Above p. 113. Look on thy sins in all the aggravations thereof especially 1 In their multitude 2 Thy relapses 3 Thy willingness with the weaknesse of the temptation 4 and strength of means to resist it 5 Consider thy sins in all the aggravations thereof many whereof wee have touched already to which I referr Think moreover of the multitude of thy sins how often in the same kinde thou hast relapsed how voluntarily thou hast sinned how weak and light the temptations have been nay how thou hast tempted thy self yea tempted Satan to tempt thee by walking carelesly and not watching lastly against how many and strong means of grace thou hast sinned which makes thy sin and condemnation greater then that of Sodom Matth. 11.24 So that if such Infidels as never heard of Christ shall yet perish and suffer the vengeance of hell fire Rom. 2.12 Jude 7. yea if poor Infants as one well noteth deserve death and damnation Rom. 5.24 who yet sin not actually or yet against knowledge or means what dost thou deserve and what will be thy doom Sin would thus be weighed and poised Thus take up thy sins and weigh them and though they may seem light and little and thou be not sensible of them yet thou shalt feel the burthen of them at length and be laden with them Thou perhaps now goest as lightly away with thy sins as Samson with the brazen gates of
Text they presumed on nothing in themselves but said to the Apostles What shall wee do yet not by our own strength no and on no power or worthiness in man as Peter and John in case of healing the lame man ascribed all to Christ his power and grace Act. 4.12 16. and nothing at all to their own power or holinesse so is it much more in the conversion of a sinner and in true repentance where is not onely the restoring the lame to his feet but the born blinde to his sight the deaf to hearing and in a word the dead to sense and life This presumption keeps men in whole or in part from Christ that they feek not to him or depend not wholly on him for this and all other grace as having the same at least in part within the compasse of their own power and so not fully and heartily seeking to Christ or depending on Christ his grace and power for it by going wholly out of themselves they wholly go without true and saving contrition otherwise then in seeming and in theiorwâ—n presumption and thus harbouring though secretly it may be and so as they take no great notice of it a conceit of some sufficiency in themselves they misse of Christ whose grace and power must either do all or in effect it doth nothing at all these by presumption think they need not so much be beholding to the grace of Christ as contrariwise some men apprehending the greatnesse of wrath due to them for their sin which whiles some closely conceit suffer themselves to be swallowed up of despair for seeing no power or sufficiency at all in themselves for their own help they fall to despaire as well of Gods help as their own and will not seek to Christ which is through a kind of pride stoutnesse and stubbornnesse of heart whereby seeing they cannot have what is needful of their own they will not go to any other to receive it and so their despaire is not out of sight and sense of sin and punishment so much as out of stoutnesse of heart as in Cain whose sins were not so great as King Manasses his were who yet despaired not being both humbled in himself and not without hope of help in God They either despair wholly or in part and so are long kept from comfort And this sometimes keeps even such as otherwise are broken-hearted and prove true Converts from their comfort a long while an apprehension of their own unworthinesse which makes them repel mercy as so exceedingly unworthy of it that they dare not apply the promise Belike then if they were in themselves more worthy they then durst go to Christ as if Christ were not able alone without some worthinesse or power of theirs to save and succour them through a secret Pride undiscerned by them whereby they still object their own unworthinesse but that they must joyn something with Christ in furthering the work of their salvation As such a conceit as this keeps the proud Papist for all his seeming austerity and Compunction from true sorrow for sin and from saving repentance they like Naaman in his fit of pride and scorn refusing their own help healing and salvation because they will not have it so easily without somewhat of their own so these though they have as much Compunction as would and should drive them to Christ yet in a nicenesse because they are such great sinners so disabled so unworthy they dare not be so bold and so couch and lie down under the burthen of their sins conceiting if their sins were lesse fewer or not so hainous they could better hope for mercy and might be bolder to beg it or to cast themselves on it as if God ever accepted any for any righteousnesse of their own whether simple or comparative because they are not so great sinners as some others or yet rejected from mercy the greatest of sinners that in a sense of sin and of the burthen thereof could or would come unto him True Compunction then and contrition of heart must be grounded on some Hope generall at least True Compunction is grounded on Hope in God and not in our selves if not speciall and particular but then that hope must be grounded on nothing in our selves on no power worthinesse and lesse unworthinesse and sinfullnesse of ours but onely on the mercy and goodnes of God in Christ and so by such hope our sorrow shall prove saving and not end in despaire If either thy hope be presumptuous as grounded on thine own power or worthines or none at all in God because thou canst see nothing in thy self to make thee hope thou hast cause to think that thy sorrow is not found It s true many mans sense of sin and miserry is such that in a fit and for a time they either cannot or will not see any ground of hope yet such as God will save are not alwayes left to themselves True Converts are sustained by some hope in God as Lam. 3.18 19 20 21. but are secretly sustained with some hope and perswaded of a possibility of help in God and from his All sufficiency free love and abundance of mercy which he hath for the greatest sinners upon their repentance whereby they are able to say when their soul is humbled or bowed in them this I recall to mind therefore have I hope though formerly they could say my strength and my hope is perished from the Lord so Jonah in the fishes belly I am cast out of thy sight yet I will look again toward thy holy Temple so these Converts in my Text secretly sustain themselves with hope Jonah 2 2 4. and in these Converts in my Text. they say not desperately there is no hope there is nothing to be done all means are in vain but what shall we do Is there no way for us being so guilty to escape our deserved punishment yes certainly if we could light on it ah good Sirs men and brethren let us know it tell us what 's to be done what course is to be holden that we may be saved so that they conceiving some hope and possibility resolve not to go on or to continue in their guiltiness or to adde sin to sin as some in like case desperately would say seeing we must go to hell and be damned we will take our pleasure while we live as one expresseth it and be damned for something but being inwardly and truly touched in soul and heart with sence of their sin as well as of hell and wrath deserved they become truly remorsefull and resolve not to despaire of that goodness and saving mercy offered them in Christ against which they had thus grievously sinned and therefore sustained with some hope of acceptance if they might be well directed to the means thereof they ask saying What shall we do Whereupon they are directed to the true meanes in the next Verse And thus we see their
how much wickednesse ignorance profanenesse Popery superstition and like sins be in the Town place or Parish where they live or in their own families assuredly were never yet truely humbled for any sins of their own which would be considered as of all so especially of Christian Parents Magistrates Ministers Pastors and Teachers A reproof of publick persons and others who are not moved with the sins of their charge if their own sins did ever truely trouble them with respect to God they would also be troubled to see others under them to offend they would both mourn and cry to God and endeavour to their power a reformation as David did in his house and Kingdom Psalm 101. What may such then think of their sorrow and demure looks when they joyn in confession of sins with others whether in the Church or family or perhaps closet who in stead of mourning laugh sport but specially such as sport themselves in the sins of others and make themselves merry with other mens sins yea provoke them thereunto by urging healths upon them or forcing them to drink too much by delighting to hear others break profane jests on the Scripture or on Gods people bringing on the stage or otherwise their actions prayers manner of thanksgiving gestures and all to make themselves sport therewith Yet such wretches and varlets must be thought to mourn for their sins too at other times SECT 4. True sorrow is occasioned by some hope and glimpse of mercy 2 True sorrow is procured by some sight of mercy 2 AS true Evangelicall sorrow is grounded on a sight and sense of sin as sin so also on some glimpse at least of mercy and goodnesse in God which makes them mourn kindly and truly for their sin as sin They by apprehending Gods anger may be broken and taken down of their stoutnesse but till they some way apprehend goodnesse and mercy in God they will never melt kindly into true Evangelicall sorrow which is a sorrow for offending so good and gracious a God willing and ready to shew mercy even to such as now are convinced of their just desert of wrath and displeasure from him We never sorrow kindly till some sense of mercy melt us Hence it comes that in their deepest humiliation they wholly faint not being inwardly supported by a secret trust in God and of his gracious acceptation they belonging to that remnant concerning whom God hath promised saying I will leave an afflicted and poor people and they shall trust in the Name of the Lord Zeph. 3.12 In the midst of the disquietnesse of their hearts they are inwardly incouraged to hope in the Lord as Psalm 42.5 11. and 43 5. So that it will concern every penitent to consider what well-grounded â—ffiance and hope he hath of Gods goodnesse and readinesse to pardon him upon repentance seeing if his sorrow be not wrought occasioned or at least furthered by some sense of Gods goodnesse it cannot be so humble so willing so genuine as true Evangelicall sorrow should be But no more of this having so lately said somewhat to like effect when I spake of Hope CHAP. XIX SECT 1. Other Trials of sufficient Humiliation from the Concomitants and effects thereof and first it is generally shewed what is sufficient Humiliation Other Trials from the Concomitants and consequents of our sorrow NOw wee procced to try our sorrow from the Concomitants such as are collateral as I may say unto it and by the consequents and effects thereof We will not be curious in distinguishing of these Only first in the generall let us consider partly from what is last said partly from that which must be said if we would truly judge of our selves whether we have been humbled enough in the sight of sin and of judgement 1. Generally when is a man humbled enough so that we neither lay hold on comfort too soon by presumption before we be sufficiently humbled nor reject comfort by despaire when we are otherwise well prepared for mercy and the grace of the Gospel let us know that the measure of our humiliation and sorrow be it more or lesse is not so much to be attended as the truth of it yea the concomitants consequents and effects of it Answ When he can see and hate sin and be wearied out of himself So that we are to see and consider whether that measure which we have doth lead us insomuch that if so be we bee brought to see our sin and danger thereby and in that regard to hate sin to apprehend the treachery of it to find and feel the burthen of it so as to be wearied out of our selves to see a necessity of help and of a Saviour from without seeking his helpe from Christ and being in the Gospel directed to Christ Jesus do accordingly flee and run unto him as to our only city of refuge for succour and safety for help and healing with purpose and promise not willingly to offend him any more it is enough for the present and so doing as thou canst not despaire unlesse only of thy self and own power and worthinesse which thou shouldest do so thou oughtest to be comforted in God though thy sorrow equall not that measure of sorrow thou hast seen or heard to have been in some other This then thou must strive for in thy sorrow for sin namely to find Christ and not to take up or to be satisfied without him as his only refuge at least seek him thou must and that not without some hope to find him Sin must be the sourest and heaviest of all things to thee and thou must flee from it as the pursued chicken to the wings of the hen as the pigeon to her window as the coney to the hole in the rock such in some measure must Christ be to thee and shelter Yea when thus thou art pricked in heart and stung in thy conscience with thy sin thou must look to him whom by sin thou hast pierced and mourn even to him as of old they in the type in their bodily stingings were to look to the brazen Serpent and brazen Serpent expecting healing from under his wings accounting of him as thine only surety and Saviour setting him between thee and Gods wrath If thus then in thy sorrow for sin thou canst prize Christ above all prizing him above all as seeing an absolute necessity of him and not rest in any thing without him neither in the measure of thy sorrow though it were more then it is nor in any meanes used by thee thy prayers hearing or Sacraments but only in Christ had and injoyed in these and withall hatest sin and not resting in any thing else and with the beat child promisest and intendest amendment and to reform what is amisse though it be to the cutting off the right hand or foot or plucking out the right eye of offence thou mayest be comforted and rest assured thy
them for speciall ends for some some longer while so that till they see and apprehend some beams of his goodnesse and mercy thorow such thick clouds as stand between them and him they can finde comfort in no earthly thing they cannot frame to their company to laugh or to be merry with them nay it may be and that they seem to neglect others and themselves too they so deeply apprehend their condition under wrath and so intensively and wholly and onely seek after some sense of Gods love and mercy that they neither can be sociable with others no nor yet for the while minde the works of their particular callings and sometimes scarce their necessary food or sleep But what shall we in such case uncharitably and unmercifully censure judge and condemn them shall we disdain cast them off despise and contemn them God forbid 1 Such as have been in like case must 1 For such as have themselves at any time been in like condition and have received comfort I hope they are taught and it will be expected from them that they First shew pity and compassion to such distressed souls seeing none can do that better then such as have had experience of the like in themselves by Christs example to themselves as having tasted of Christs compassion towards them who being in all points tempted like as wee are yet without sin is touched with a feeling of our infirmities Heb. 4.25 2.17 18. For so in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithful high-Priest For in that he himself hath suffered being tempted he is able to succour them that are tempted 2 That they in pity and compassion 2 Mourn with them do mourn with them and for them that God may according to his promise restore comforts to them and to their mourners Isa 57.18 Thirdly That they by good and comfortable words seek to comfort them which are in any trouble 3 Comfort them by the comfort wherewith they themselves are comforted of God 2 Cor. 1.3 4. Fourthly 4 Pray for them That at least they pray for them to him who is the Father of mercies and God of all comfort when especially they cannot otherwise afford them any help as is done commonly when we see others in great extremities and in danger of drowning or perishing otherwise or in extream pain as of childe-bearing and the like 2 So should all others 1 Pity them 2. All others are also taught First To pity if pity may be expected from them those they see to be dejected troubled in conscience and groaning under Gods hand Howsoever their case is pitious and cals for pity at all hands their case being pitious seeing it is some comfort to distressed souls to be pitied by such as have no power to help them It is such comfort as Job wanted when he cryed out for and craved pity Have pity upon mee have pity upon mee O yee my friends for the hand of God hath touched mee Why do ye persecute mee as God Job 19.21 22. and David or rather Christ Psalm 69.20 Secondly Far be it then for any in stead of shewin pity to persecute condemn 2 Not persecute censure them and censure for hypocrites or otherwise those whom they see to labour under the burthen of inward and spirituall affliction or reproach them or of Gods displeasure So Job's pretended friends dealt with him which made him complain so of their cruelty saying as yet is done How long will yee vex my soul and break me in pieces with words These ten times have ye reproached me as to Job so you are not ashamed that you make your selves strange to mee or that you harden your selves against me Job 2.3 It is matter indeed of shame to be ashamed of the afflictions and sorrows of Gods people or otherwise to reproach them to cast shame on them or to become strange unto them whereof David so complaineth adding When I wept and chastened my soul with fasting to David that was to my reproach I made sack-cloth also my garment and I became a Proverb to them They that sit in the gate speak against me and I was the song of the drunkards Psal 69.7 8 9 10 11 12. Thus it is indeed with men pricked in heart and humbled in soul under Gods hand that profane and wicked men and others in all ages of all sorts and ranks look on them as on monsters wondering that they run not with them as formerly to the same excesse of riot therefore speaking evill of them 1 Pet. 4.4 Therefore the holy Prophet and Psalmist poureth out his complaint before the Lord for he had none else to pity him in this manner My heart is smitten and withered like grasse so that I forget to eat my bread By reason of the voyce of my groaning my bones cleave to my skin I am like a Pelican of the wildernesse I am like an Owl of the desert I watch and am as a sparrow alone upon the house top Mine enemies reproach me all the day and they that are mad against me are sworn against me Psalm 102.4 5 6 7 8. and in our own times Thus we see and in experience finde that if any being struck and savingly wounded in spirit by God withdraw himself into his closet sit alone and keep silence and go heavily and walk mournfully under Gods hand he is made a wonder and becomes as an Owl of the desert every one is ready to reproach him and censure him as a desperate person a fool as one newly gone mad and not himself and so care not what reproach they lay upon him jeering and upbraiding them with their much and often hearing of Gods word saying in effect I hope you have enough now of hearing and of following precise teachers and running after Sermons have ye not And thus their forwardnesse in good duties shall be objected and good souls they shall be upbraided therewith and in stead of being pitied prayed for and comforted they shall be censured as distracted out of their wits as sullen peevish and perverse people not fit to live in civill company able to mar all whom they shall converse withall The doom of such censurers 1 They are without mercy Now concerning such censurers scoffers and upbraiders of humbled and dejected Christians I must let them know from God that First They are men without mercy without humanity and naturall affection which would teach to sympathize and condole one with another The good man is merciful even to his beast and the Lord would have all men to shew like mercy even to other men yea their very enemies beasts Thou shalt not saith the Lord see thy brothers Asses Deut. 22.4 Exod. 23.5 the Asse of him that hateth thee or his Ox fall down by the way and hide thy self from them thou shalt surely help
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
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.
by men with the Ground Reasons and Vse of the point The first title Men. Doctr. God teacheth us by Men. Men. MInisters Pastours Teachers Evangelists Prophets and Apostles yea Christ himself the great and onely Prophet the Apostle and high-Priest of our Profession all these were men of the same nature with our selves though withall Men of God by whom it pleased God according to his infinite wisdom and mercy to us to teach and instruct us men and to make known unto us his will and wisdom whom accordingly he indueth with gifts sutable and answerable to the present necessities of the Church either immediately and extraordinarily exciting stirring up enabling and sending them or otherwise calling furnishing and placing them in a more ordinary way and by usuall and externall means He teacheth us first by Christ his Son God-man who 1 By his Son in our nature being made of a woman is also the son of man So that howsoever God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets yet in these last dayes he hath spoken unto us by his Son Hebr. 1.1 2. not but that he spake then also to them by him who is the onely Prophet and hath been mediately or immediately the sole Prophet of his universall Church on earth from the beginning This is that Prophet whom the Lord opposeth to all that use divination who is the onely Prophet unto whom we are to hearken and not to diviners Deut. 18.10 11 14 with 15 16 17 18 19. to all that observe times to enchanters witches charmers consulters with familiar spirits wizards necromancers and diviners and whom he promiseth saying by Moses unto the people desiring that they might not hear again the voyce of the Lord which when the Law was given was so terrible that even Moses said I exceedingly fear and quake I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him c. Hebr. 12.19 -21. by whom onely in our nature wee come to see Gods glory Now that our chief or onely Prophet should be a man like unto us was very needful for us seeing he as God is a light inaccessible whom no eye can see and live his glory should over-whelm us but that in Christ it is vailed and clouded in his humanitie in which as in a glass he shews us the glory of his Father being the bright nesse of his glory and the expresse image of his person Heb. 1.3 in whom onely we come to see God who otherwise is invisible 1 Tim. 3.16 Joh. 1.14 We see him 1. In his goodnesse mercy and grace 1 In his Goodness and Mercy in that God for our sakes should become Man See Tit. 2.11 John 1.17 and 3.16 2 Tim. 1.9 10. 2. In his Justice 2 his Justice not forgiving sin simply but upon satisfaction made unto the same by man 1 Cor. 15.21.3 In his Wisdom 3 his Wisdom which appeased the strife between Justice which called for vengeance on all and Mercy which would have all saved for It or the Son who is the Wisdom of the Father satisfieth Justice by allowing and requiring the punishment of man seeing man had sinned and Mercy in that he himself would become man and our surety 4. In his Power inasmuch as this Son of God in our weak nature 4 his Power and as the son of man and by dying would overcome sin and vanquish the divell Vse To bridle our curiosity Which may bridle our curiositie in prying into the secrets of the God-head But now know that Christ leaving us in person hath left onely men his deputies to teach us the same and no other things then such as he taught them 2. By men as substitutes to Christ Why Matth. 28.19 20. Joh. 20 21. As my Father sent me so send I you Eph. 4.8.11 Now this he doth 1. For his own glory that such great works as are done by their Ministery as especially the conversion of souls might not be ascribed to such weak creatures 1. For his own glory 2 Cor. 4.7 but to himself Therefore saith Paul We have this treasure in carthen vessels that the excellency of the power may be of God and not of us 2. For our good 2. For his Churches good that by our familiarity with men of like affections and sympathy we might with more easiness learn and with lesse terrour hear reproofs and threatnings It s a mercy that God doth not teach us 1. By his own immediate voice 1. Gods own immediate voice as in giving the Law would make us exceedingly fear and quake as it did Moses It is a mercy then that he speaks not to us immediatly with his own thundring voice but by the voice of man which as the Israelites desired so are we to be thankfull for 2. By Angels 2. To teach us by Angels he thought it not so fit seeing thence would arise 1. Matter of terror and astonishment 2. Danger of adoration 3. By his Spirit alone 3. To teach us immediatly by his Spirit inwardly and in silence would expose us to Satans illusions and deceits For these and like reasons God is pleased to teach instruct and convert his Elect by the Ministery of man First and principally of his Son in our nature Secondly by such Deputies as he hath left and daily raiseth up in his room This is of speciall use both for Ministers themselves and for others 1. Ministers being by nature men Vse 1. Concerning Ministers who hence are taught though by office men of God must hence learn 1. Not to take upon them to teach or do any thing in their own name or to impose any point or article of faith on the church yea or ought else which directly bindeth conscience and restraineth it of that liberty which Christ in his word affordeth it 1. To speak and doe all in Christs name This only is Gods royalty and prerogative We are men and may err Every man is a liar Rom. 3.4 Our doctrine is to be tried yet not by every private mans fancy but only according to the only rule and touchstone of truth not in their own the written word of God which accordingly is to be searched And if any speak not according to this word it is because there is no light in them Isai 8.20 For us Ministers We must not preach our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 2 Cor. 4 5. What as many in word pretend and perhaps inwardly so flatter themselves whilest they find their Bishopricks such burdens to them and such of their Clergy as will not indeed cannot yeeld to their injunctions so far as to master them and to overcome by their sufferings No but truly and without all court-complement servants to the
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
God or against his People Or 3. by security Acts 5.38 39. Or by security not fearing his wrath who will not rather take hold on his strength both by meditation and faith that he may make peace with him Isai 27.4 5. as did Jacob with Esau Rahab with Joshua Josh 2.10 12 13. 18. and so the Gibeonites Josh 9.3 4 c. with 11.19 20. 3. In his holiness that we do not justifie our selves 3. Admire only the holiness and righteousnesse of God whose name is holy Isai 57.11 and who is righteous in all his waies and holy in all his works Psal 145.17 and thence learn upon no conceit of thine own righteousness or innocency either to swell against thy brethren Isai 65.5 Or to plead it with God Jer. 2.35 or otherwise either to justifie thy self Job 9.15 20 21. Or to condemn God Job 40.2 and 8. saying as v. 4 5. Behold I am vile what shall I answer thee c. For how should man be just with God If he contend with him he cannot answer him one of a thousand Job 9.2 3. 4. In his will 4. Acknowledge his will only soveraign Psal 115.3 that thou mayest have no will of thine own 5. In his goodness and grace 5. His grace and goodness in the freeness power and plenty of it that thou mayst not stand on any worthiness gift or ability of thine own 1 Cor. 4.7 and that nothing may content thee but mercy ever acknowledging thy self lesse then the least of his mercies 6. In his blessednesse 6. His blessedness in himself and him the fountain of all happiness that thou mayest not admire any thing here below or place thy felicity in the same or yet measure and judge of thy self by it but mayest make God thy portion accounting his favour better then life 7. In his glory Lastly Learn to prefer in thy thoughts prayers and desires and in all thy doings and sufferings the glory of God above all things else desired injoyed done and performed by thee that thou mayest judge thy selfe worthy of nothing but shame and not seek thyself in any thing accounting it thy honour when in any thing even by thine own shame for his name and other sufferings thou canst glorifie him though by thine own death as Joh. 21.19 In a word that as hath been lately shewed before his Glory may be dearer to thee then thine own soul and if need were then the salvation of it SECT 12. Shewing we are to deny our selves secondly for Christ in his excellencies and all sufficiency by making him All and in All things to us 2. All must be subordinated to Christ 2. BUt God the Father chiefly seeks his own glory by honouring Christ his Son in our nature John 8.54 in whom all the attributes of glory which immediatly looked upon would overwhelm us do so shine out as that with safety and to our comfort we may behold the same these especially his goodness and mercy his justice and his wisedome in whom the Father will be glorified reconciling infinite justice with infinite mercy Thou art my servant saith God to Christ under the name of Israel in whom I will be glorified Isai 49.1 2 3 -5 Therefore Christ now near his death prayeth saying Father the hour is come glorifie thy son that thy son also may glorifie thee And now O Father glorifie thou me with thine own self with the glory which I as God had with thee before the world was Joh. 17.1 5. Learn we hence then to seek Gods glory by seeking Christs glory and that with good reason seeing God seeks his own glory by seeking Christs and so by admiring only Christ and God in Christ learn to deny thy self in thine own name and glory And here be ravished in the admiration 1. of the excellency of Christ Christ should be admired by us Secondly of his fulness and all sufficiency and so deny thy self in all things yea wholly empty thy self that Christ only may fill thee and be all and in all things yea every way all sufficient to thee that so by such deniall of thy self thou mayest savingly and everlastingly find thy self again in Christ 1. In his excellencies 1. Conceive of the person of Christ in our nature as one preferred for person office and gifts far above all Angels Hebr. 1.4 5 c. being for his person otherwise the brightness of the Fathers glory and as he stands in relation to us and the expresse image of his person v. 3. And then down with all humane excellencies and with all high conceits that any man can have of himself in respect of birth gifts parts indowments or any prerogative whatsoever look upon him as he stands in relation to us and then see if we have ought of our own to stand upon or to own for ours 1. As our Head who must acknowledge 1. Our inferiority 1. He is our head the head of the body the Church that in all things he might have the preheminence Col. 1.18 In regard of this his eminencie and high dignity and headship learn we to acknowledge 1. our own inferiority in regard of any worth or excellency in us and that we are not worthy to unloose the lachet of his shooes as the Baptist said of him Joh. 1 15.-17 and 3.30 He that cometh after me is preferred before me And He must increase but I must decrease 2. Our Subjection So as Christ increaseth in our estimation we will decrease and be more vile and low in our own eyes 2. Our Subjection under him our mysticall head Hebr. 2.8 whom we ought to obey and to deny our own wills knowing our selves to be only at his disposall 3. Our dependance on him 3. Our dependance on him as the cause of all our spirituall being life sence and motion which by way of influence are derived from him our Head to us his members that so without him we may acknowledge our selves even the best of us but as dead and liveless stocks as of our selves and not able to do any thing of which more in the next branch of his fulness 2. As our Surety 2. He is also our Surety and wee the debtors who have nothing of our own to pay hee is one that by his obedience active and passive pleased God and appeased him towards us who must thence see our own weakness and the worthlessness of all we can either do or suffer for him He is one who to work our reconciliation with his father stepped in between his fathers wrath and us and paid our ransome by the price of his blood to teach us to acknowledge the enmity we lay under the greatness of our debt and desert yea that most certain and inevitable damnation under which we are whilest we are in our naturall condition and shall for ever be if not denying our selves in our conceited innocency righteousness and goodness and not relying