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
thee a fisher of men or thou shalt catch live men Peter could hardly have expected to have made such a draught at one Sermon So though we see for the present little fruit of our labour yet we must consider Gods word is powerfull and can when God so pleaseth change yea break and bruise the stoutest heart But howsoever we shall not lose our labour with God Gods word will have its worke and effect some other way to his glory and our comfort See Isa 49.2 3 3 4 5. which is spoken of Christ not onely in his person but in his Ministers and Isa 55.10 2 Cor. 2.15.16 We shall be unto God a sweet savour of Christ in them that are saved and in them that perish c. This comforts us again in the weaknesse of our own gifts 2 In the weaknesse of their own gifts to to look to Gods promised assistance so long as we shew our faithfullnesse in that little which we have If God give us a call we must not plead with Moses We are not eloquent Exod. 4.10 11 12. we must and may comfortably expect assistance ability and strength from God as also good successe in our Ministery according to a Promise made to Christ and in him to us Esa 60.4 5 14. 2 Cor. 2.14 Which if we do finde we must return thanks to him which causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2. Gods people and hearers generally should not be discouraged too much with the hardnesse of their own hearts 2 To people who complain of hardnesse of heart See 2 Cor. 12.8 9 10. with their forgetfulnesse unfruitfulnesse deadnesse dulnesse so long as they be truly displeased with themselves for these pray heartily to God and strive against them Gods power in the word is such as that it can and will if they wait subdue all these It is perfected in Weaknesse Nay though men were as these here in the Text hard-hearted against Chirst and his word and such as hate him and have long rejected his word and grace we should not despair of them as hath been said neither they of themselves so long as they withdraw not from hearing of Gods faithfull Messengers They may meet with a Peter at one time or other at least Gods power is not shortned now more then formerly Even refractory sinners may be reclaimed Which may encourage and give hope to the greatest sinners when they consider this power of Gods word yea of Gods grace by which they here were savingly pricked and pierced that by their sins pierced Christ yea and indeed crucified him that they through the preaching of the word came to be saved by Christs blood Not to despair either of Gods mercy through the greatnesse of their sins 3 who with wicked hands at least by their votes did shed Christs blood There is hope then for the most rebellious Let none then ascribe so much to their own wickednesse as with Cain to say My sin is greater then can be forgiven but let such in hope of mercy attend diligently on the word humble themselves mightily begge grace earnestly wash throughly not by dipping or by little consideration of sin which may defile us the more as the face or foul cloth lightly touched with water but by soaking and rinsing and bathing our selves in the teares of repentance and hearty prayer to God with David that he would wash them throughly from their iniquity Psal 51.2 Neither let any ascribe so little to Gods power and grace as because they have no power in themselves to subdue this or that corruption in them finding so much heardnesse of heart or weaknesse to withstand temptation to despair of help from God Is either any sin in them or malice of the devill against them so great and strong that these shall be more able to damne them then God to save them This were too injurious to Christ and to themselves As it is too great a discouragement so it argues too much pride if they had more power of their owne they would lesse be beholding to him now that they have none of their own they will as much despair with that unbeleeving Prince 2 Kings 7. of Gods power as of their owne and so deserve to be used in some proportion as hee was even to see mercy given to others as bad as themselves but not to taste of it because of their distrust as it was with Cain also Vse 4 4 Is the word thus powerfull through God To shew forth in our lives the power of the word Why 1. It s else an ill signe of no grace in us Let it be thus powerfull in us who live or have lived long under the Ministery of it It s an ill signe when one feeds constantly on good wholesome and hearty meat and yet with Pharaohs leane Kine looks ill on it gets no strength of body but keeps lean little and weak still And as this is an ill sign to such that Gods Ordinance is accursed to them neither can they have any assurance that they are the children of God begotten by the word when the childrens bread this word of God doth not nourish and strengthen them for all in Gods house are fat and good-liking So secondly 2 It s a disgrace to the Gospel they bring a disgrace upon the word and Gospell of Christ by their power-lesse and fruit-lesse lives and so give occasion for enemies of Religion as Papists and profane Atheists to blaspheme the same and to upbraid Profession because of the loose lives of many Professors Ah beloved I know we what we doe let us take heed of this dishonour done to Christ and his word Our lives should be as Comments on the word or as Wax imprinted with the seale of the word As then there is a power in the word so let there be a power of Godlinesse in our lives and a life of grace and faith in our whole course of life neither let us take up take up with bare formes of godlinesse nor rest in outward performances in heart-lesse live-lesse services 3 Sin else and Satan will be powerfull in us to damnation Let not the name word and Gospel of God be evill spoken of through us Thirdly But if otherwise the word of God in us be not and that through our own default the power of God to our salvation let us look to it lest our own carnall reason lusts and sin become the power of the Devill in us to eternall damnation nay the same very word which now hath no place nor power in the disobedient shall prove a terrible word unto them one day at the power of which heaven and earth shall shake as they do even in this life much more then hereafter when Christ shall come to judge them according to this Word and Gospel in flaming fire 2 Thess 1.8.9 taking
they sooner make use of the remedy which is of the mercies of God in Christ laid hold on by faith as being well instructed in their tender years in the doctrine of Justification by faith and of the free grace of Christ which they sooner apprehend then others who having lived wicked lives in their ignorance and not having the knowledge of the Gospel are deeplier cast down and longer kept under bondage when once the Law hath fastned on their consciences The like I say of such hearers as live under such teaching where the Law and Gospel are not wisely and intermixedly taught together but either all Law and terrour and no Gospel or very little of it which soon dejects and much terrifieth the conscience but not so soon and hardly if at all raiseth up again or the Gospel and promises of the same without the Law whereby men are soon and much comforted without any great terror going before which comfort therefore in many is justly to be suspected men thereby turning Libertines as well in practice and life as in Doctrine Whereas where both are wisely taught together the hearer is no sooner smitten by the Law but he can look to the promise and somewhat help himself 3 Lastly 3. to come as they are designed to greater or lesser works if we look to the time to come we must know that some are deputed and designed by God to greater works sorer trials harder services then others whom accordingly he prepares by deeper humiliation for as one well saith the higher and greater the building is the deeper must the foundation be laid in the earth As we see in Moses but especially in Paul and David the one being sore though suddenly humbled the other long tried and humbled before he came to be King So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or no strugling he himself found no quietnesse and victory but after great terrours and conflicts And so no doubt others finde it Now there may be good reason for it seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom but God in wisedom thus deeply humbles them that so giving them experience of his goodnesse assistance as also power in delivering them they might be better prepared by faith to undertake and more secured against all oppositions and difficulties in undertaking the greatest matters and trials which they shall be called unto Thus both Samson and David were prepared for great undertakings the one against Goliah and both against the Philistines by the experience they both had of Gods assistance in their buckling with and mastering of the lion And so from this different dealing of God with those whom he converts From this different dealing of God we observe his wisdome in that he heath not tied himself to one way we may take notice of the wisdome of God who doth all for his own glory and for the greater good of his children 1 If he deeply humble some 1 In those he more deeply humbles Shewing his power and mercy in them it is that he might more magnifie his power in sustaining them in such straits his free grace in delivering them and make them more beholding to him for it and better fitted for great employments yea that others not so deeply humbled may be more thankfull for his more gentle dealing with them and the unconverted might not he hardened in their evill wayes to continue in the same for if God should deal gently with such as have been scoffers of Religion profane wretches oppposers of his truth and people others as bad as they were will be ready to flatter themselves in their evil wayes hoping in like easiy manner to be reformed and striking terrour in others or at least to get heaven as those others have done therefore the Lord will wound and bruise them and not shew mercy to the 〈◊〉 in secret or in hugger mugger but will let all the world see their humiliation as they have been witnesses of their profancenesse and it religion 2 If he deal more gently with others in their conversion 2 In those with whom he deals more gently showing 1 To them his freernesse pity and goodnesse teaching them compassion to others and to walk more warily 2 To others arming them and not so deeply cast them down as it is to shew them the freenesse of his work and of the manner of it as also of his goodnesse favour and pity to them especially when they shall behold other converts brought into greater extremities who are thereby taught to walk as more compassionately to their brethren so deeply wounded so more humbly thankfully and warily lest though they have escaped those pangs of their new birth in the extremity of them yet they meet with after-throws in the course of their lives to their little ease So it is that he might neither discourage others from undertaking this saving work whilest they see some at least to go through it with no great ado 1 Against discouragements and harsh conceits of godlinesse 2 Against opion of merit in their own greater sorrows and to live comfortably and chearfully in that condition of a renewed and regenerate estate which is not necessarily a dumpish melancholick sorrowfull life devoid of pleasure content and comfort nor give the converted who suffer and undergo such extreme terrours and sorrows at first occasion by Satans suggestion and the flattery of their own hearts to think that there is matter of satisfaction or merit in their sufferings whether of congruity or otherwise as if thus avenging themselves of their sinnes by contrition and exercises of mortification and deep humiliation they did either prepare themselves for grace so incroaching on the glory of God of Christ or otherwise as the Popish sort speak drey their penance and make as of themselves some satisfaction to Gods justice which should also much derogate from the free mercy of God and merit of Christ But now when they see that others share in the like benefits and partake equally with them of the blessing and that without such extremities smart and sorrow When they see others partake of equal mercies with lesse sorrows they as we all observing this different dealing of God with sinners cannot but ascribe the whole work of their and our conversion wholly and altogether to Gods mercy and to the power and freenesse of his grace and nothing at all to any merit congruity or worthinesse in our selves As this now said hath shewed us the reasons of Gods different dealing with men in their conversion in regard of the divers degrees and measure of their humiliation so we are led on to consider the Reasons why he will in some measure have all to taste of this distastfull cup at least to be convicted in themselves and some way pricked in conscience before they
of his bondage under the law of sin O wretched man that I am who shall deliver me from the body of this death Rom. 7.24 apprehending his deliverance by Christ he adds I thank God through Jesus Christ our Lord. 3 His power wisdom Lastly the glory of Gods wisdom and power doth also thus shine out to the world by this his manner and method of dealing with converts and in making them new creatures We all do confesse that the works of creation especially the heavens do declare the glory though not the will of God How much more doth his glory appear in this work of effectual Redemption Psal 19.1 where by a like manner of proceeding his glory appears in greater brightnesse as in the creation There and here he works by contraries he in the creation made first a confused vast and grosse Chaos or rude lump where was nothing but darknesse and confusion yet out of that darknesse he brought light out of that confusion he brought order and this goodly frame and comely structure of Heaven and Earth do shew his wisedom power goodnesse beauty and glory beyond all expression Rom. 1.20 21. and he is glorified or should be in and by the right acknowledgement of these Oh how then doth his glory appear when in the new creation or conversion of a sinner he first casts all strong holds and high things into ruinous heapes into rubbish into a confused Chaos staining the pride of man laying him level with the ground what darknesse is in the minde what impotency in the will what confusion in the affections yea what feares and terrours is the confounded soul first brought into and yet such is the infinite power and wisdom of God he out of these ruines raiseth a goodly building even an house a Temple for himself to dwel in he brings light out of darknesse strength out of weaknesse order out of confusion joy out of sorrow and feares in a word heaven out of hell God in dealing roughly with such intends and prepares way for mercy Now for the conclusion of these proofs we hence may see how mans greatest good is wrought and Gods glory most manifested whilst God in the conversion of a sinner shewes himself terrible as there is just cause in us why he should indeed be so and so he is to impenitent sinners and yet intends nothing but love and mercy and by humility to exalt us to glory dealing with us as Joseph dealt at first with his brethren roughly imprisoned some charging all of them to be spies and threatning them and yet he even intended to discover himself in due time as a loving brother unto them Thus before God entred into covenant with his people to be their God Exod. 19. he shewed himself most terrible unto them by lightning fire thunder and black clouds Heb. 12.18 19. c. yea when the Spirit was sent down on the day of Pentecost Act. 2.2 6. there was a mighty rushing winde from heaven and shew of fire whereby they were confounded or troubled in minde and thereby the better prepared to hear that word which so wounded and pricked these converts in their heart And so was Elias prepared to hear the still voyce of God in which God made his will known to him by a strong winde rending the mountaines by an earth-quake as also the Jailor Acts 16. and by fire And so were the Israelites humbled terrified driven out of themselves by thunder and raine in time of harvest and prepared for repentance 1 Sam. 12.17 18 19 20. Let this suffice for the Demonstration of the aforesaid point of doctrine after which should follow the Application of it by way of Vse but to make further way for the same we will as we at first propounded speak of the Order degrees and steps by which God proceeds in perfecting this work of Conversion CHAP. IX Of the order of Conversion first as it depends on Gods Love Where ten Approaches of Gods grace to us 4 The Order steps and Degrees of Conversion and of faith THE work of mans Conversion is an effect both of Gods Love and of his power and so is to be considered of us but yet especially according to the latter respect which is more pertinent to my scope There is an order of Gods proceeding in each of these but first we may briefly consider that there is an order to be observed between these two First Love and then Power the one leading the way to the other The Conversion of a sinner faith and the meanes of both come to us first from the Love and then from the power of God And first as it depends on love in God not but that the power of God accompanieth his Love for Gods love is an effectuall and working love it is reall and operative in its time and the Love of God goeth along with his power even then when he seems to pull and rend us in pieces by his power his seeming rigour is mitigated and moderated by mercy and ever tends to and ends in the good and conversion of his elect This is taught us Jer. 31 3. I have loved thee with an everlasting Love therefore with loving kindnesse have I drawn thee So Joh. 6.37 and 44. All that the Father giveth me lo there is Gods free love shall come unto me c. there is expressed the power of his grace And no man can come to me except the Father which hath sent me draw him No man can come to Christ but by Gods free grace in love giving Christ as a surety John 3.16 and then by power applying him to our justification as our head Rom. 3.25 26. It skills not much in shewing the order degrees and steps by which Conversion is wrought whether I name it conversion faith yea or salvation seeing each includes or inferres the rest Ten divers degrees and approaches of Gods grace to us First then briefly for the Order of Gods work of Love by which we come to conversion faith to all other saving and sanctifying graces and to salvation 1 We must first begin with the consideration of Gods eternall decree of Election and Predestination To which purpose see and consider of these places of Scripture Ephes 1.3 4 5 c. Gods blessing us in time is according to his election of us in Christ before all time 1 Election Tit. 1. so 2. Thes 2.13 Matth. 11.25.26 hence faith is onely of Gods elect and onely such as are ordained to eternall life beleeve Acts 13.48 2 Next to this there is Gods sealing and ordaining of Christ the object authour and finisher of our faith 2 The sealing of Christ Heb. 12.1 from eternity also Joh. 6.27 1 Pet. 1.19 20 21. Where of Gods covenant with Christ and transaction with him 3 The publishing of the Promise 3 There is the publishing and promising of Christ made of old to our first parents after the fall
in the rest but in all through the breach of every Commandement and neglect of every duty though of some more then other 3 Continnance 3 For long continuance in thy sin til it may be thou art old in the same and hast given the Divel and thy lusts the best of thy time 4 Danger Yea 4. For Danger as bringing thee into hazrard of hardnesse of heart and final impenitency yea of hell torments and so in the apprehension thereof thou must feel thy sin to abound 5 Weight 5. For waight and burthen without making light of it as formerly II. From the curse and judgements due to sin Sin will have sorrow here or hereafter II. Come then tel me again Do not these thy sins bring thee under the Curse wil they not hale thee to judgement either going before thee or following after to judgement Wil not sin even thy sin have sorrow here or hereafter for ever Shall you always rejoyce Is not God of most pure eys Ah! who knows the power of his anger What are millions of men to him though they be never so great when hee is angry What are those glorious Angels of light which he made to him if once they provoke him shewed 1 In examples as of the Angels 2 Pet. 2.4 5 6. Doth hee not turn both Angels and men to destruction for their sin God spared not the Angels that sinned but cast them down to hell and delivered them into chains of darknesse to be reserved unto judgement c. and that for their pride and it may be thou comest but little short of them in Luciferian pride thou man thou woman Yea he spared not the whole race of mankinde which sinning in Adam Of the whole race of mankind in Adam was with him cast out of Paradise into a state of damnation and what was his sin was it not the doing of that which was forbidden him a tasting of forbidden fruit And do thou think with thy self how guilty thou art not onely of that original and first sin of thy nature but of many actuall and wilfull transgressions since and that in the same kinde most eager after such things as of which thou art most restrained And was not the whole world of men women The old world and children eight onely excepted drowned for like lâ—sts violence excess and secure eating and drinking c. as thou art guilty of Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness pride fulness of bread Sodom Idleness and uncharitableness And did hee not bring first the Captivity Ezek. 16. The Jews and since that fearfull dispersion and curse of Cain upon the Jews which lyeth upon them in soul as wel as body to this very day and all for their unbelief and rejection of Christ added to their other sins And in effect art thou not guilty of the same sins who rejectest Christ in his grace and in his offices Ah! think not onely on such hellish torments as often seize on wicked men here on earth 2 In the torments of hel in regard of terrours and horrours of conscience but of the torments of hell it self both endlesse and easelesse prepared for secure sinners when God shall unresistibly come in fury and judgement against them and against all such as now contemn or neglect the time of mercy when his wrath being once kindled shall burn to the bottom of hell into which they shall be cast where their worm dieth not Mark 9.44 and the fire is not quenched This shall be effected on all out of Christ when Christ shall come and be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God 2 Thes 1.7 8 9 which would seriously be thought on by secure ones now and that obey not the Gospel of our Lord jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Ah whose heart trembles not at these things ah that men would seriously think of that tearing of heart and gnashing of teeth which will be in that eternall separation The heart which is not now pricked will be gnawn and eaten yet not consumed which were a mercy by that worm of conscience when in those hellish torments which are endlesse easelesse remedilesse men shall consider how God every Sabbath did stretch out his armes of mercy to embrace them The worm which then will gnaw and they would not how Christ offered a plaister of his own hearts blood to cure them if they would have been but pricked in heart but they made light accout of it and trampled it under their feet The holy Ghost put good motious into their heart convincing them of sinne and judgement and inviting them to godly sorrow with hope of pardon but they rejected those motions and would not be interrupted in their ease joy and false peace The Minister pressed hard to have them yield but they withstood him Oh the deep wounds the grievous bitings and stingings and the hellish cries that these and like thoughts then but too late will work and fetch from such poor souls And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well parents friends and kindred that these men wil not lay any of these things now in time to heart or be perswaded or intreated to prevent their own everlasting ruine as if all were fables which we tell them and framed onely to scare them What fables and scarecrows Ah dearly beloved let neither the Devil or your own treacherous hearts delude you but know that God is truly displeased with your sins as being many wayes dishonoured grived and wounded in his name and glory by the same yea 3 In and by the sufferings of Christ and of Gods severity against sin appearing therein is infinitely just as as well as mercifull and that howsoever he gave his Sonne in the greatest mercy to become man for us yet his justice against sin did equally appear in subjecting him his onely dear and beloved Son to such a cursed shamefull and opprobrious and painfull death for sinners in whom thus dying we may see Gods severity which was shewed against this his beloved Son oncestanding in our stead His justice could not be satisfied with Gold or any thing corruptible not with thousands of rams or with ten thousands of rivers of oyl yea 1 Pet. 1 18 19 Micah 6 7. Psal 49.7 8. not with the death and sacrifice of our onely or first-born children The redemption of souls is precious and in regard of any humane or created power price or means ceaseth for ever It is not the death or intreaty of an Angel could do it no nor barely the intreaty of God the Son himself How Christ was pricked for us It must cost the price of his
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
them Luke 15.18 CHAP. XXXVI SECT 1. Such as are converted and saved must seek salvation out of themselves Where largely of self-denyall But first That men by sin bring themselves into great straits 2 Observation They who are saved must seek salvation out of themselves NOw secondly In these Converts thus consulting we see That those whom God will save must by self-denyal seek salvation out of themselves and not stand upon any thing in themselves They being pinched in conscience in the straits thereof and at their wits end not knowing what to do as of themselves fly wholly out of themselves consult and advise with the Apostles of Christ saying As did those here What shall we do being further ready to do whatsoever they in the name of Christ should direct them unto without any reservation exception or respect to themselves in their name and credit in their ease delights liberty wealth friends earthly hopes or contentments whatsoever as finding now that hitherto they in rejecting Christ had but kicked against the pricks and made him an enemy to them who is the Lord of Lords and Judge of the whole world hereof they are now convinced in their consciences and seek help and counsell how they may obtain his favour and pardon but as the Priests and Pharisees did not Thus did not the chief Priests and Pharisees who convinced of Christs mighty power and God-head whereby he did great works specially in raising the dead and particularly Lazarus who had been dead four dayes yet they acknowledged him not neither sought his favour but standing upon their own wisdom righteousnesse and holinesse which they would not seek from him as also upon their own power and authority though gathering a Councel they could say What do we who consulted for this man doth many miracles yet their counsel was for to put him to death John 11.39 47 53. Whereas if they had been as soundly convinced as these here in my Text to put Christ to death they would not onely have asked saying What do we and thereby have seen the desperate madnesse of their doings in opposing him and been sorry and humbled for it as these here were when they considered what they had done in consenting to Christs death and so saw the vilenesse of their doings but they would with these here also have given over their own counsels seen their own folly denyed themselves and asked not to seek salvation by him What shall we do to be saved from his wrath whom we have so hated blasphemed even against the light of our own consciences and sought to destroy No they were justly denyed the grace to deny themselves who against the light of conscience yea of the holy Ghost opposed their Saviour Whereas it was a mercy to these here first to be convinced of their sin then to be driven into such plunges and straits as not of themselves to know what to do especially to deny themselves withall so far as to seek and submit absolutely to such direction as should be given them by these Apostles A Note previous to the other Men by sin bring themselves into inextricable straits till God shew and give the issue Now before we prosecute the Observation formerly made let this as it were by the bie be noted How sin our own and others brings us often into great straits so that we shall not be able to know either what to do or say or chuse or think So that if Gods mercy did nor succour us and shew an issue we should be quite swallowed up of despair Thus was it here Men and brethren what shall we do Where they are as men distressed grievously and inwardly pained whose sores throb and rage or as men invironed with danger or ready to drown crying out Help for the Lords sake we are ready to perish and know not how to help our selves Peter gives them vent by breaking the sore by further pricking it calling them to repentance and faith Repent saith he c. So when the Jaylour in like distresse and straits cryed out Sirs what must I do to be-saved Paul delivers him out of his straits Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house Thus faithfull Ministers as sent of God afford succours and as it were reach out the hand to draw distressed souls out of the pit and gulf of dangers It s an easie thing to throw a stone a jewel or a mans self into a pit but the great difficulty is how to get it or him out againe This in the case of sinners requires help from heaven and such was the estate of all mankind through the sin of our first Parents which was so easily and with delight committed that unlesse God had become man It s an easie thing to destroy a mans self as we see in the fall of Adam man could never have known what to have done no more then the Divels now who being left to themselves perish without hope Now and in our selves our case being for any helpe we can make our selves alike desperate we yet come not through the hardness of our hearts and our insensibleness God only must save us by convincing us of our ill condition of wrath due to it and of our own impotency and inability to help our selves And Gods course is before he save from sin and wrath his elect to let them see their own case and helpless condition only in that and in all other temptations afterwards he is pleased to make a way to escape 1 Cor. 10.13 by opening some door of hope to them but that wholly out of themselves As here They are at their wits end in themselves helpless only God lets them apprehend some possibility of help in and from him and moves them to seek direction from his Ministers which following they are delivered from their straits and fears and brought into a blessed condition Vse See what we get by sin and sinfull courses and evill men But see hence and learn what we get by sin by such courses suppose of unlawfull gain rapine and wrong as in King Ahab and Judas of intemperance and pleasures as in Esau so greedy after pottage and Baltazzar in his cups of revenge hatred and violence as in Cain c. and by such companions as tempt us and draw us into sin It and these courses other mens temptations and allurements with our own corruptions and lusts bring us into a snare into straits into a state of perdition They bring us into straits and there leave us and there leave us to wrastle with the wrath of an angry God with the terrors of hel with millions of Divels ready to accuse us and with the hellish affrightments of a convicted and tormenting conscience This is the best that sin can or will bring us unto Only if God help us out of whose help yet sinning we are not neither can presume his mercie
is to be the more magnified by us Now the way by which God gives an issue God only gives the issue by giving repentance c. as in David is by repentance faith confession of sin prayer self-condemning and self-deniall punishment of offendors judging our selves and others with reformation of things amisse as we see here in these Iewes and in the Jaylor so also in David who through his pride and folly in the needless numbring of his people 2 Sam. 24.14 17 18. was brought into a great strait I am said he in a great strait he knew not what to doe what to chuse yet he finds a good issue by his casting himself upon God and his mercy by his confession of sin 1 Chron. 21.13.16 17. and prayer for himself and his people joyned with fasting and sackcloth by rearing an Altar and offering of sacrifice as the Prophet Gad directed him See this also in Joshua who through the sin of Achan in Joshua with the whole host of Israel is brought into marvellous straits whilest the men of Ai prevailed against them Josh 7.6 7 8 9. Alas O Lord God what shall I say when Israel turneth their backs before their enemies c. What shall I say either to thee O Lord whom doubtlesse we have offended though as yet I know not wherein Or to this people to whom I ever promised good success and victory in thy name or to the enemies whose mouthes I cannot stop from blasphemies or to my self in answer to mine own doubts concerning thy truth and promises Yet God gives him an issue also Get thee up for he with his clothes rent with the Elders of Israel was faln upon his face before the Ark of the Lord untill the eventide wherefore liest thou upon thy face Israel hath sinned I will not be with you any more except ye destroy the accursed from among you c. This done God was appeased But now where in such straits and convictions of conscience men doe not betake themselves to such like courses of repentance Impenitent persons exclude themselves from mercy faith prayer c. but thinke to wrastle it out by their own strength or other meanes they shut the door of mercy against themselves and cast themselves into straits inextricable and such as wherein they perish as the forenamed Cain who in such straits built him a city unto which but not unto the Lord he betook him for safety and as Iudas who in like case sought to the High Priests but not to Christ for mercie and in others especially at the last day when sinners shall be speechlesse and seeing Christ in glory and as their judge shall not know either what to say or do or whether to flee from his presence Nay even in this life when evill men will not flee to God by repentance confession faith and not repenting amendment c. and so serve his providence and make way for his mercy they not only put themselves they put God willing to save them into straits as not knowing what to do unto them but be it spoken with reverence God himself to some stand so that he being loth they should perish knowes not what more to say or do unto them in mercy especially and so as may stand with his glory who will not save men in their sins unless he should utterly destroy them So God to Ephraim and Judah O Ephraim what shall I do unto thee O Judah what shall I doe unto thee for your goodness is as a morning cloud Hos 6.4 and as the early dew it goeth away And may not inlike manner the Lord complain of our unto wardness unfruitfulness and iniquity saying What could have bin done or what can I do more to my vineyard with his honour and holinesse What can I do more with my honor to you who so long have abused my mercy not feared my threats made light account of my word smothered checks of conscience out-wrastled a while to the stifling of the spirit your fears doubts and inward anguish by your own meanes unlesse I should utterly destroy you seeing you by self-deniall and going out of your selves wholly will not seek your helpe and salvation from me And assuredly dear brethren seeing your sin hath brought you into such a distressed condition as that all the world cannot help you if God in mercy help you not unlesse damn them and that again by your presumption and bold trusting to your selves and security and self-confidence you bar up Gods mercy and his power against your selves I say know it assuredly that mercy it self shall never save you till or unlesse you in sence of your hellish and slavish condition under the power of sin and wrath and acknowledgement of your own inability and by an absolute deniall of your selves do seek help and salvation out of your selves in God only according to the direction of his word and faithfull Ministers and dispensers of it and from the power of his saving grace So did these here And so I return to the Observation propounded Those whom God will save must by self-deniall seek salvation out of themselves SECT 2. Why we are to deny our selves and all goodness in our selves in the matter of Salvation YOu perhaps will say did these here in the Text so Or did the Jaylor so when he asked What must I do to be saved Quest Did these Iewes seek salvation out of themselves It seems they are all for doing and works and that they sought though the way of salvation from others yet the cause of it in themselves and in their own doings What shall we do I will not deny but that generally men seek their own good by their own doings when they so speak of doing they of themselves by nature know no other way and are ignorant of Jesus Christ and his righteousnes and so seek righteousness not by faith but as it were by the works of the Law Rom. 9.32 as did the Jews whilst they stumbled at Christ For so according to that condition at the first even in nature intire did the Covenant run Men not knowing Christ commonly and naturally seek their own good from their own doings but more expresly afterwards when the Morall Law was given to the Jewes Do this and thou shalt live Which condition yet was in the true intent of it for conviction and to shew man his unrighteousnesse and impotency and so to prepare him for Christ when he should be made known unto him unto whom accordingly even in the time of the Law men had recourse in the promise and by their legall sacrifices all of them types of Christ and from the first condition of works which yet was for conviction and to prepare them for Christ so that being in their consciences convinced of their sins and of their just desert of death they betook themselves those I mean who understood what they did by
COMPUNCTION OR Pricking of Heart With the Time Meanes Nature Necessity and Order of it and of Conversion With Motives Directions Signes and Means of cure of the wounded in Heart with other Consequent or Concomitant Duties Especially SELF-DENIALL All of them gathered from the Text ACTS 2.37 And Fitted Preached and Applied to his Hearers at Dantzick in Pruse-land in Ann. 1641. and partly 1642. Being the sum of 80. Sermons With a POST-SCRIPT concerning these Times and the sutableness of this Text and argument to the same and to the calling of the Jews By R. J. Doctor of Divinity LONDON Printed by Ruth Raworth for Thomas Whitaker and are to be sold at his Shop at the Kings Armes in Pauls Church-yard 1648. To the Right Worshipfull Mr. THOMAS BVRNEL Governour the Worshipfull Deputy Assistants and whole body of the Right worshipfull Company of East-land Merchants residing in London and in other parts of England AS ALSO To my loving Hearers here at Dantzick of the same Society R. J. prayeth and wisheth to you all and each a Share and Partnership in that Society and Communion of Saints whereof Christ Jesus is sole Governour and Head THat I do prefixe your names and make choise of you Right worshipfull c. before all other in this Dedication and publication of these Sermon-notes is not done without good ground and reason First I account it very sutable to my duty to give you this taste of my labours and thus to render an account unto you in part how my ministeriall pains have been imployed here for the spirituall good of your sons servants factors and friends respectively seeing your prayers and desires attested under so many of your hands at first were that my ministery might prevail mightily in these parts and that those of our Nation here might walk answerable to the profession of the Gospel I have to these your good desires joyned not my prayers only but my best indeavours that by the good fruit and efficacy of my ministery here you may have no cause to repent you either of your choice of me or cost on me and them but that you may by Gods mercy reap the harvest of that your seed and fruit of your expectation and desires You by this taste may perceive the method and manner of my plain teaching which is framed not to tickle the ear but by Gods mercy to touch the heart and not to please any man in his sin and security but only in that which is good My indeavours I say tend this way the blessing and success is from God of whom it is still and ever to be sought Again I should be unthankfull both to God and to you all by whose desires votes and good liking I was called to this imployment if I did not by some more then private acknowledgement take notice and give testimony of Gods good hand of providence towards me by making you his instruments to call me to this place and meanes of imployment at such a time when through the malignancy of some degenerate spirits sensualists and time-servers and through their hatred of the truth power and life of religion and godliness they by false reports defamations and accusations without proof got their lies if not credited and beleeved yet made use of though under other pretexts to my unjust deprivation yea and banishment from mine own dwelling house and native home by procuring letters in his Majesties name whom by like mis-reports they mis-informed and abused not only for the setling of another in my place and means but to require my removall from Newcastle by which means I was cast meerly upon Gods providence who yet in the riches of his wisedome and mercy to me I say not to yours in these parts who yet had been so long destitute but to my self who desired nothing more then imployment had provided as those here to desire supply so your selves upon the recommendation at first of a private friend without my privity seconded by the approbation and recommendation of a worthy Divine to pitch upon my self and to put me otherwise an ancient born and sworn-brother of your Company into imployment again by the free and unanimous vote of your Generall Court procuring me also a warrant from the Councel for my transportation and so to provide for me not only a competent yeerly maintenance and minervall but a convenient dwelling house as also to be at further cost for a place of our asembling and meeting This I acknowledge as a great favour and providence 〈◊〉 God who till he again gather the outcasts of Israel provided you to give me a call as once he commanded the widow of Sarepta to sustain the persecuted Prophet Elijah 1 Kings 17.9 sending him in like mercy to her only as me now a Prophet not accepted at least generally in mine own countrey Luke 4.24 25 26. to your friends here when yet there were many widowes in Israel as then were many places destitute of faithfull Pastors in England Thus it fared here in some proportion with me and many other in England as once when the Jewes in envy and opposition against Paul and Barnabas Acts 13.45 46 did put the word of God from them and so judged themselves unworthy of everlasting life whereby those servants of the Lord turned to the Gentiles God so commanding who hearing it were glad and glorified the word of the Lord. The Gentils we see with the woman of Canaan were glad of that which the Jewes did surfet on and of those Crumbs which fell from the richer but loathed table of the Children Even as many now who loathing the homely Manna of the Word in the simplicity of the Gospel and longing after such teachers as are according to their own minde humour and heart find as those in the wildernesse who had other meat according to their lusts given them indeed but with a curse both of body for while their meat was yet in their mouths Psal 78.30 31. the wrath of God came upon them and slew the fattest of them and of soul too for he gave them their request but sent leannesse into their soul Psal 106.15 3. By this not undesired by some here my desire is by penning and printing to water that seed which at first was sown by preaching Joh. 14.26 and as neer as I can to become a Remembrancer this way also as well as by prayer at the throne of grace to my hearers here even after my departure and decease by stirring up that spirit in them which as a Remembrancer is promised to them in due time and season to bring to their remembrance what hath by Christ and his Minister been said unto them 2 Pet. 1.15 that so they may either reap that good which was and is intended by me or that this may prove a testimony on Gods behalf in time to come against them that hee hath not wholly been wanting to them And thus with hope that my
their hearts melt in true sorrow and their tongue and outward behaviour expresse a great change wrought in them Note 1. Corversion brings a sensible change Hence note first briefly That Conversion where it is in truth breeds and brings with it a sensible and great change not only in the state and condition of sinners who formerly were not a people but now are the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 but in their hearts tongues and lives It being indeed a change from darknesse to light Why Ezek. 26.26 1 Cor. 15.51 52 Ephes 5.8 yea of stones into bread shall I say yea into flesh which is softer being a greater change then our last change shall be which is from grace to glory that is from one degree to another this being from sin to grace from nothing to something that is from one kinde to another Example in Paul and An instance of this change may be given and seen in Paul who once a child of wrath was made a vessell of mercy once ignorant Rom. 7.17 1 Tim. 1.13 but after not rude in knowledge 2 Cor. 11.6 12.14 In a word changed first in his judgment and in his estimation of things see Phil. 3. vers 4 5 6 7 8. and so secondly in his affections of love hatred 1 Tim. 1.13 c. and thirdly in his practise once a persecutor of Christ now a preacher once injurious to the Saints now ready to dye for them once a blasphemer of God and his people now a blesser of them The like in the Jailor in the Jaylour Act. 16.24 with 29 30 31 32 33 34. even now thrusting Paul and Silas into an inner prison making their feet fast in the stocks presently after being humbled by an earthquake and so prepared and withall hearing the word of the Lord preached to him he beleeved was baptized he and all his washed their stripes brought them out of the stocks into his own house set meat before them and rejoyced beleeving in God with all his house Vse Of triall whethâ—r we be converted or no. Vse Though the change in all be not alike palpable and sensible yet if we would approve our selves true Converts our own consciences at least must be able to witnesse with us and for us and to say with that young man in S. Ambrose newly converted and afresh tempted by an old acquaintance of his to return to former lusts she saying Know you not me It is I yea but said he Ego non sum Ego I am not the man I was And with S. Paul of Onesimus Once unprofitable Philem. 11. 1 Cor. 6.9 10 11. now profitable and of others Such were some of you that is Fornicators Idolaters Theeves Covetous Drunkards Revilers Extortioners But now yee are washed sanctified and justified When thus we finde it we have a blessed and comfortable testimony of the truth of our conversion if especially the change hath been wrought by the preaching of the word pricking the heart as here Whereas profane and civill men who can shew no such inward and outward change can have no such comfort as being the same now after so many yeeres profession if not much worse then they were ever still profaine formall resting in the bare outward performance of duty and so children of wrath Hence note God hath his times for the conversion of sinners Some he sanctifieth in the womb Note 2. God hath his times for the conversion of the Elect. some he calls at the last houre but all that belong to his Election shall at length be converted most certainly but when who knowes Joh. 6.37 SECT 2. Why Christ converted not so many as Peter Quest WHy did not Christ himselfe when he preached convert so many Question 1. or so visibly and miraculously Ans I answer Answer 1. first this was more for the glorifying of his grace and power which he reserved till after his death to make it manifest in by and after his resurrection and ascension for till then Jesus was not said to be glorified he was here on earth to execute his kingly office only moderately and not to put forth his divine power so fully till afterward to the end that he might be put to death which was the chief end why he came into this word which else they would not have done 1 Cor. 2.8 His power was thus more magnified after a seeming weaknesse if they had known him to be the Lord of glory It made more then for his glory now by his servants weake instruments and by an apparent signe from heaven yea and after a seeming weaknesse in dying to shew forth his power and grace then if he had done it formerly for it shews in what favour he was with God now who had been so despised of men and that though he died it was not of weaknesse but of will seeing he could have saved himself from death who gave life not only to the thiefe but now to so many Conversion is a glorious work This shews that conversion of souls by the ministry of men is a glorious worke in and by which the glory of Christ God-man doth wonderfully appear which seeing it tendeth also to the glorifying of the creature should by the converted be ever acknowledged Ephes 1.2 to magnifie the ministry of the Word by man not in word only but in deed to the glory of the praise of his grace c. 2 This was also done and thus referred that he might magnifie the Ministry of the Word and Gospel by man as he had said greater works then those shall ye doe Thus he was pleased yea is still pleased to do greater works by an instrument then immediately by his own sole and only power As we see his like providence wisedome and power in the Load-stone a darke dull and heavie stone which though he have imparted to it an attractive power yet that power is not put forth by the Load-stone it self alone which alone or unarmed drawes but a little but is as it were communicated to the steel or iron with which it is capped so that the same stone which alone could scarce take up seven ounces waight being capped with iron hath very easily and strongly taken up two and twenty pound waight saith he that saw it and hath written of it Mr. Samuel Ward in Magnet is Reductorie Theologico cap. 8. Thus Christ is willing to communicate the glory of this great worke of mans conversion to the weake Ministery of men telling us Whosoever receiveth them receiveth him and whosoever beleeveth in me he shall do greater works then I have done He converted not by any one Sermon that we read of an hundred yet by Peter he at once converted three thousand Thus we again see what a glorious worke the Ministery of the Word by man is what a glorious calling it is Vse 1. To
pricking in heart is an effect of Peters Sermon it will teach us this lesson that The best kind of teaching and preaching is that which pricks mens hearts and toucheth woundeth and convinceth their consciences I call it best and that both in regard of Gods glory whose word is thus by convincing men most magnified whether it prove the savour of life or of death seeing men once convinced by it God can more glorifie himself whether in his mercy or justice manifested towards convicted sinners and also in regard of our good and conversion and that for these reasons 1. Because this course is according to Gods own order in the conversion of souls 1 God convinced Adams conscience and so prepared him for the promise of the Messias 2 Christ began his Ministery by preaching repentance 2 Sonne Matth. 4.17 he so dealt with the Jews and with the woman of Samaria Joh. 4 18. 3 yea the comforter 3 Yea the first work of the Comforter is to convince men of sin to their condemnation before he convince them in their judgement of righteousnesse in Christ to their justification see John 16.8.9.10 for indeed there is no true consolation but out of deep humiliation no true joy and comfort but such as issues out of straits of conscience if we speak of men capable and legal convictions The spirit before it comfort it shakes a man and makes him fear see Hebr. 2.14 c. It s a course which God prescribes us his Ministers to use even to cry aloud and not to spare to tell men of their sinnes 2 God prescribes the use of it to cause them to know their abominations and to give them warning of their danger Isa 58.1 2. Ezek. 3.17 and 16.2 3 he blesseth it 3 Lastly its that method which God most blesseth as in Nathans plain dealing with David thou art the man and in other Prophets and in the Baptists preaching Vse 1 For Ministers thus to preach and to leave stings behind them Matth. 3.7 8.9.10 or Luk. 3.7.8 9. with 10 11 c. in his Apostles preaching here Vse 1. It is for the direction of us Ministers who as occasion serves must be full of the wrath of the Lord not preaching pleasing things to tickle the eare but sound saving and wholsome things to prick and wound the heart leaving stings behind us in mens hearts before we bring hony to please their tast first using corrosives by pouring in wine then lenitives oyl to supple heal The words of the wise saith Solomon are as goads and as nails fastened by the Masters of Assemblies whech are given from one shepheard Eccles 12 11. Jer. 23.29 yea Gods word in the mouth of his servants is like a hammer not onely to break the rock in pieces but to drive in those nails even to the head into mens not skins onely goads pierce the skin but flesh and hearts too thence to fetch and draw teares which Saint Augustine calls the blood of the soul Our manner of teaching should be such as not to seek applause to our selves but sobs and tears in you our prayse should be your teares your sighs not your hemms not the clapping of your hands To wring tears from their hearers or Plaudite as at a play but the knocking of your breasts and Plangite as at a funerall It was said of one after an oration made to the people of Athens that he left certain stings in their minds so did Peter here and so should we send you home as much as we can weeping to your closets Pericles in a sence of sinne and danger and so should we wield this sword of the spirit as to aim chiefly at your hearts and so stedfastly and strongly follow home the thrust like Masters of defence as not to suffer you to put it by And to convince 1 Sam. 15.13 14. c. Though such conviction prove not saving Gen. 4.7 Call to Newcastle or methods for discovery of sinne in the Ministers method by your shifts evasions excuses extenuations justifications no more if we had the skill then Samuel would suffer King Saul to evade him till he had convinced him and brought him to confesse his sin And this we must do though our reproofs and convictions do not alwayes prove saving so did not Samuels so did not Gods own reproof and conviction of Cain And Stephens reproof and conviction of the Jews to be the murtherers of Christ had not the same effect with Peters here it was the same sword or word of God but with the point it pricked the one savingly and with the one or both of the edges of it it being not kindly received cut the other to the heart and wōunded them mortally 2 For hearers 1 to submit meekly to the reproofs of the word but of this more elsewhere 2 This teacheth you to desire such kind of teaching not to be displeased with such as so faithfully deale with your souls and to learn of these here who though deeply charged by Peter yea pricked and wounded did not rise against him or say what or who is he this that thus boldly chargeth us but meekly receiving the word of reproof and as guilty persons convinced of their sinnes what shall we do its true alas we indeed are guilty neither should you shew your selves unwilling to have your wounds searched to the bottome 2 Therefore the law is now to be taught under the Gospel 3 It s a good sign to be pricked Treat on Ezek. 16.2 or Gods charge to his Messengers concerning conviction of sinners p. 237. c. or to have your sins discovered and brought to triall seeing all sinne is a traytor to God and his glory and by your unwillingnesse to have it found and brought to judgement you make your selves more guilty But of this as also other uses concerning the needfulnesse much more lawfulnesse of preaching the Law now in time of the Gospel not to justification but to the conviction of sinners and to prepare and bring them to Christ as also that it is no ill signe simply to be met withall netled pricked and troubled in conscience by the word so that we seek or accept of ease and help by the word I say of these and such like uses elsewhere more largely and purposedly CHAP. V. SECT 3. Pricking of heart considered as the fruit of sinne and that sin carries a sting with it 2 The second relation which this Pricking hath is to the sinners themselves and to their sinnes THE second Relation that this pricking hath is to the sinners themselves and to their sinne the fruit whereof we see is at best sorrow fear pricking and wounding of the heart and spirit The word they heard brought to remembrance their sinne and their sinne presented them with wrath and so their heart is struck with horrour fear amazement and confusion the conscience awakened would not suffer them any longer to rest
suppose beginning in the hand or foot if it be suffered further to spread will be their death when Zipporah saw her husbands life endangered if not her own she circumcised her son and cut off his foreskin which otherwise she was loath to do Thus God presents sinners with a true apprehension of his eternall wrath due unto them for their sinne and sets hell-gates open before them in the way of their lusts and fills their hearts with such terrours and horrours that they see no safety to their souls in the ways of sin and so as Pharaoh by strong hand at length did let the people go and the Philistines sent home the Ark so God if he love us especially makes us weary of sin and saves us even by fear not to say that such as have most smarted for sin at first in the pangs of their new-birth are not so easily drawn back to such or any other sins Again the spirit of bondage becomes to them a spirit of sanctification and it may be observed that such of all others as have been deep liest wounded at the first prove the holiest Christians afterward throughout the whole course of their lives 2 As the spirit of bondage proves a spirit of liberty freeing men from sin 2 God doth this to the increase of their joy and of Sanctification delivering from the power of sin so also it leads men to sound and solid joy and true comfort there is no comfort but to such The first work of the Comforter even when it is sent by that name and to that intent is first to convince of sinne so Habbak 3.16 and Psalm 94.12 13. Ease to sores which being whole do throb and rage is got by pricking lancing searching sleep is sweetest after labour and a pardon from the King most acceptable when after judgement passed the head hath been laid on the block and joy follows the labour of child-bearing 3 as also for their greater honour Rom. 8. 3 I might adde that God takes this course with such as he will convert to glorifie them the more thus to sanctifie them and to make them the more glorious in holinesse and holinesse we know or sanctification is the beginning of our glorifications Yea it is their glory thus to be made vessels to bear the name and glory of Christ before men which none do more then such as have been deepliest humbled Such of all other are fittest and ablest to glorifie God as having most experience of his justice mercy wisdome goodnesse and can best speak to his praise which to do is our glory more then his God gets nothing by us our acknowledgement of him makes him no wiser juster holier happier then he ever was even before any creature was made when he then sets and imprints on us the stamps of his glory and shews forth in us his justice mercy goodnesse c. That is in deed and for substance our gloglory not his There is somewhat excellent truly added to us nothing to him 2. God takes this course with converts for his owne honour And yet we may truly say God takes the aforesaid course with those he means to convert for his own glory that is for the further manifestation of the same and for this main end that the whole worke of conversion may appear to be his not ours 1. That of his Justice 1. His very Justice manifests its selfe in and by these terrours of conscience whilst the convicted sinner is made to see the depth of his own ill deservings is presented with the sight of hell which by such is acknowledged and made inwardly to acknowledge that it were but justice in God to cast him into the same yea so strong is this apprehension in some that for a long time they can see nothing but justice Howsoever this makes them at first and ever after to confesse and give the glory of justice to God acknowledging how just their condemnation should be if God did deal with them according to their deserts being ready ever to justifie God as cleer whensoever he judgeth Psal 51 4. Rom. 3.4 Thus all by sin are brought under the Law and the Law is let loose upon sinners threatens damnation and nothing but justice appears and vers 19. that every mouth may be stopped and all the world may become guilty before God God will not in this work of conversion suffer his justice to be swallowed up of mercy he must and will be acknowledged just before mercifull taking us as it were by the throat Mat. 18.28 bidding us pay all we owe when indeed with that poor woman 2 King 4.1 we have nothing at all to pay And so in every convert he takes away all matter of glorying letting them see the depth of their desert and their own both unworthinesse of mercy and inability and impotency to make themselves any help Isâ— 66.2 Job 9.13 2 His mercy which thus is more felt And by so doing whilst the best are made to tremble before him and that the proud helpers do stoup under him he makes way for his mercy that he may be the more glorified both by shewing mercy and by the acknowledgement of mercy by those that finde mercy as it is Gal. 3.22 The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that beleeve or as Rom. 11.32 God hath shut up or concluded them all i. both Jew and Gentile in unbeleef that he might have mercy on all For so by shuting all up under sin and wrath his mercy is more felt and admired by such as finde mercy and thankfully acknowledged The foregoing terrours of justice in the converted which makes them smart makes mercy relish better with them and be more esteemed by them yea all the world may now see and that acknowledge the receiving and conversion of sinners is meerly of mercy None derogate more from Gods mercy and the freenesse and power of his grace then such as not sensible enough of their wounds and misery by sin ascribe somewhat in their conversion to themselves neither can they be so truly thankfull as others And by thanks or offering praise unto God God professeth himself to be glorified So that God by thus humbling men Pal. 50.23 as is said with terrours doth but make way and prepare matter of praise and thanksgiving to himself in due time which accordingly we see given unto him by Paul even upon this ground 1 Tim. 1.13 14 15 16 17. I saith he being before a blasphemer and persecuter and injurious obtained mercy And the grace of our Lord was exceeding abundant Christ came to save sinners of whom I am chief howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering Now unto the King eternall c. be honour and glory for ever and ever Amen So elsewhere crying out in a sence
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
especially labour to keep tendernes of heart take advantage of their youth and without delayes and procrastination begin to repent and to shew themselves sensible of their sin and of Gods displeasure lest whilst they presume of more time stregth God give them up to hardnesse and finall impenitency Jer. 13.23 It is hard doing good when once we are accustomed to evil The longer the young plant or tree groweth the deeper root it taketh and whilst custome is not in time resisted it becometh necessity Directions and Means to prevent it 1 Fear it above all evils Therefore that hardnesse of heart prove no let to thy repentance follow these few directions 1 Fear it as thou woulest fear the devil himself blessed is he that thus feareth None are further from the danger of it then those that fear it most the not fearing it is the next way to fall into it or rather a signe it hath taken hold on us already If now when you heare so much of it your hearts be not struck with some terrour but that you account all you heare as an idle and empty sound of words your case is dangerous and much to be suspected Fear it then when it is so and fear it lest it be so with you a Pray against it Now if you fear it as you have good reason then in the next place Pray most earnestly and continually against it pray that God would not take his word and ministery of it from thee whereby thou shouldest be hardened and left without the direction instruction and reproof of the same as he threatens to such as in time repent not by it Revel 2.5 Pray that through thy abuse of the word he deny thee not the blessing of it and make it to thee as the white of an eg as the savour of death Pray that he would not send thee such teachers as never or sleightly reproving thee shall so seem to approve of thy courses and help to harden thee to thy destruction and that thou be not hardened under the reproof of Gods faithfull Ministers as were the Jews Isa 6.10 and 63.17 pray that God would not take away his fear from thee Jer. 32.40 or harden thy heart against it Psalm 51.11 or his holy Spirit which commonly in the motions of it accompanieth the word preached but having given way to thy lusts with David pray with him and say Oh cast me not away from thy presence and take not thy holy Spirit from mee Whatsoever thou deny me or take from me be it wealth estate friends office c. yet take not thy holy Spirit from thee Oh beloved it is the Spirit of God which mollifieth the heart and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction Gen 6. Psal 19.13 my spirit shall not alwayes strive with him Pray and say Lord keep me from presumptuous sins and yea pray as he himself hath taught thee lead us not into tentation Psal 81.11.12 Pray that God would not give thee up to thine own hearts lusts to thine own will desires affections or to doe evil without check or controll of thy conscience or of his spirit that he would deny and crosse thee in all evill or hurtfull purposes desires endeavours and teach thee withall to account such crosses thy greatest blessings on earth and that he would in mercy rather hedge up our way then that we should lose our selves by straying out of the right way as Hos 2.6 7. 3 Beware of evil company and example 3 Take heed of evill and lewd company whose example and encouragement may help to harden thee and acquaint thy self with those that are good and provoke and exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne 4 Take heed of such things as make way for hardnes Heb. 3.13 Take heed of such evils and sins as procure it as of all those lets formerly named that of inconsideration First set thy sinne before thee be at some distance with it whilst sin and thou art all one thou wilt never be sensible of it It is an experienced rule The objects of senses being close placed to the organ of the senses makes no sensation as colour near the sight is not discerned and so in the rest And withall take heed of such sinnes as procure hardnesse and provoke God to give thee up to it as especially these first little love to the word and truth this makes God give men up to strong delusion 2 Thes 2.10 11. 2 too much love and desire to be flattered as in Ahab hating Michaiah and giving heed to flattering prophets he shall have such sent him in wrath 1 Kings 22.8 22 23. 3. Idolatry as Hos 4.17 Ephraim is joyned to idols let him alone and Rom. 1.21 22 23 with 24 26. there is like reason for spirituall Idolatry with the creature and when mens hearts are joyned to their lusts 4. Presumptuous sinnes as in Elies sonnes 1 Sam. 2.22 -25. Heb. 10.26.27 and 12.16.17 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind Rom. 1.27 28. 6 generally rejection of God and disobedience to his word Psal 81.11.12 1 Pet. 2.7 8. with scandall unjustly taken at the truth Matth. 15.12 13 14. Let them alone c. 5 Make not light of sinne be not greedy after it retain shamefastnesse Lastly Make not light of 1 sin account no sin light or little make it not so by your extenuations and justifications catch not at occasions of sin be not greedy after sinfull delights gain c. This will either make you or prove you to be past feeling retain shamefastnes tendernes lest once passing those bounds you grow extremely impudent in sinning as Isa 3 9. Jer. 8.12 and as young women or men when once they have lost modesty and shamefastnesse they grow impudent and blush at nothing Or of reproof of the word 2 Of reproof snuffe not at it hate not your reprovers so onely do scorners Prov. 15.12 be not grieved when the word of God finds you out 3 Of Gods threatnings Or of Gods threatnings which strikes terrour into tender souls 2 Cor. 5.11 they tremble at Gods word Isa 66.3 Gods punishments are fear full to them Job 31.23 and Pal. 119.20 account not Gods threatnings as wind Jer. 5.13 make not a jest of them Jer. 23.33 flatter not thy self against them Deut. 29.14 20. These are ill signes and would in time be abandoned Thus you have heard somewhat largely of the hard heart and the evill and danger of it it being a senselesse heart a sensuall heart a fat and grosse heart a seared and a gangrened heart a brawny and callous heart a stony heart in a word a bewitched heart yet not impertinently I hope
and condition out of their own houses in some parts of England but especially in Ireland as also by Sea as they go for New-England and other parts putting them to most miserable slaverie so by Antichrist and spiritual Babylon tyrannizing over soules and bodies as elsewkere and formerly killing massacring spoiling and laying waste whole Townes Cities Provinces and Countries by their cruell and mercilesse Souldiers witnesse not onely of later times Roehel in France and those of the Valtoline where Christians have been forced to flie their Countrey others staying to renounce their Religion in hope and promise of life and then cruelly slain the Enemie boasting they had now slain both bodies and soules of Heretickes so at this time in the lower Hassia but especially divers places of Germany and of the Reformed Churches there as the Palatinate Bohemia Silesia anno 1640. and now at this present the Lower Hassia over-run with barbarous Souldiers burning killing and spoiling without all respect to Sex Age or Order forcing men to leave their own homes to seek to maintain life by feeding on carrion and such like burning and demolishing their Churches and Colledges and School-houses impoverishing all of all sorts especially their Ministers and School-masters three hundred and more of whom at this time are forced to seek and by the recommendation of their Princesse The Landgrave of Hassia to desire the charitable and bountifull relief of Christians in other Provinces and Kingdomes for the present relief of the foresaid Ministers and Rectors of Schooles Octob. 1641. And for the re-edifying of their Churches and Schoole and should not we be affected with these things and weep with them that weep and shew a fellow-feeling with them making their case our own We should be alike affected with them not knowing how soon it may be so indeed in the mean time so remembring them that are in bonds as bound with them c. which is the Apostles exhortation Hebr. 13.3 Herein following the example not onely of Moses as was Moses whose heart melted when he looked on his brethrens afflictions in Egypt but especially of that worthy Nehemiah who at a great distance and Nehemiah hearing of the miseries of the Jewes that had escaped and which were left of the captivity Nehem. 1.3 4 5 c. that they were in great affliction and reproach that the wall of Jerusalem was broken down and the gates thereof burnt with fire sate down and wept and mourned certain dayes and fasted and prayed before the God of Heaven This made him no doubt mourne for his own and others sinnes against which God by every judgement of his doth testifie that he hath just cause and matter against us and ours This is a noble president for us to follow seeing we want not like occasion and it would bring us to a mourning temper and disposition to weep even for our own as well as others sins At this time also the bleeding condition of Ireland would not be forgotten 3 specially we are to meditate on the sufferings of Christ for us 3. Lastly view we in our thought and meditations attentively the sufferings and greatnesse of the sorrowes of our Lord and blessed Saviour Jesus Christ dying for us with the cause thereof in our selves and sinnes together with the love of God and Christ himselfe in giving himselfe for us We should look on his sorrowes not with a spirit so much of compassion as of compunction not weeping for him in pitie so much which silly ignorant people and women can do when they see his Passion prophanely acted on the Stage and on our wounding him or in the streets in their Corpus Christi Playes or when they look upon the Crucifix striking and beating on their breastâ— as in true sorrow for out own sinnes by which we pierced him and in some sense do daily pierce him by the same so these Jewes here in my Text no sooner had Christ by the Word evidently set forth to be the true and onely Messias Gal. 3.1 and crucified among them by being charged and convinced that they were the Crucifiers of him but they were thus savingly pricked in heart as it was foretold of them and of those yet to be called by the Prophet Zechary They shall look upon him by the eye of meditation whom they have pierced Zech. 12.10 and they shall mourn for him as one mourneth for his onely son and shall be in bitternesse for him as on that is in bitternesse for his first-borne Consider herein Christ his bitter death not onely what thou must expect to suffer in thine own person for ever unlesse thou now be pricked in heart for him as well as he was pierced in heart head and hands and feet for thee but his infinite love as also on his infinite love in suffering such things for us who would suffer so much for thee and interpose himselfe between his Fathers wrath and thee yea receiving in his own bowels the javelin of his Fathers anger to keep it from thee to whom onely it was due as in like case did it not thinke we both trouble David to thinke of Jonathans hazards for him and also cause his heart to melt in true love to Jonathan who shewed himselfe so loving to him Will it not pricke and wound thy heart to consider this thy dear and truest Friend for thus he was wounded in the house of his friends one the racke of the Crosse for thee to the end that thou mightest never come unto it Zech. 13.6 how should yea and would this meditation if seriously made use of melt and mollifie our hard hearts and overcome all our obstinacies His sorrowes well thought on would helpe to break our hard hearts but his love appearing in the same would and should melt and thaw them 3 God softens our hearts by his mercies which we should often thinke of to that end And so generally the meditation of his mercies a thousand wayes manifested to every one of us How did hard-hearted Sauls heart melt into teares when he saw and was convinced of Davids love integritie and respects to him and his life when in the very act of his hostilitie against David yet David spared his life And how was Davids own heart humbled at the relation of Gods many mercies against which he had sinned The like in the Israelites 1 Sa. 24.16 17. 2 Sam. 12.7 8 9-13 who upbraided by Gods mercies in bringing them out of Egypt lift up their voice and wept so that the place had its name thence and was called Bochim or Weepers Judges 2.1 2 3 4 5. They considered Gods kindnesse to them and their unkindnesse to him and thereupon wept such consideration of mercie shewed or offered to the unworthy is foretold to worke shame in the sinners and loathing themselves Ezek. 36.25 26 c. with verses 31.32 O then hearts harder than the Adamant that are not
softened with the milke of this love of God! ye stout-hearted sinners and be moved therewith be moved and affected with grief to consider and thinke how ye sin against the bountie of God expressed to you in all temporal blessings which you enjoy and they are well nigh infinite in his patience towards you not cutting you off and sending you to Hell in your sinnes but chiefly in his gracious and morcifull disposition to wards you in offering himselfe more willing and ready to be reconciled to you than you are by true repentance sorrow and submission to seek it at his gracious hands O base hearts who by living still in your sinnes and without all sorrow taking pleasure in the same do seek his dishonour Do ye so requite the Lord O foolish people and unwise Deut. 32.6 7 c. Doth not this stab thy heart O my people may God now say to us and much rather than to his unthankfull people of old What have I done unto thee and so in Micah 6.3 4 5. John 10.32 Many good workes may Christ now say to us also have I shewed you from my Father for which of those workes do ye stone me How should you answer but with more humilitie sinceritie and selfe-deniall as it followeth in Micah Verse 6. Wherewithall shall I come before the Lord and bow my selfe before the high God Yea and instead of all other sacrifices there mentioned offer that of an humble and contrite spirit and resolve to walke humbly or humble your selves to walke with God O that I could hear your relenting hearts as overcome with his free mercies and offers of his grace to sound and eccho out such voices and to say What any mercie or hope of mercie for such a vile Wretch bold sinner base Varlet as I Might not God many yeares ago in his just displeasure have sent me from the wombe to Hell O Patience Would any man have put up such injuries at my hands as God hath done dishonours or would I my selfe shew like kindnesse to any who had multiplied wrongs against me O it grieves my soul that I have so grieved him beast that I am O how have I been besotted not to see better to answer his love Men and brethren what shall I do to purchase his favour whereof I have made my selfe so unworthily I resolve therefore to wallow in ashes and to repent in dust and ashes and not for a world to offend him as I have done SECT 5. Gods Majesty thought on would abase us 4. The serious thought of Gods high Majesty will humble us HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God of his greatnesse excellencie power wisdom glorie and all other Attributes of God that so we may no longer harden our hearts against him Psal 95 3-8 9. Deut. 10.16 17 18 -20 21. that the immutabilitie of his decrees Job 23.13 14 15 16. and his excellency may make us afraid Job 13.11 37.23 24. that his mighty power may cause us prepare to meet him by repentance Amos 4.12 with 13. as we see in Rahab Josh 2 10.-12 13-18 And that we may at length learne with Job to acknowledge our vilenesse and to abhorre our selves and repent in dust and ashes Job 38.2 3 c. 40.2 3. 42.3 with 6. But I will hasten to the last Direction without which all the rest will be used in vain and it is prayer 〈…〉 SECT 6. Earnest Prayer a means of Humiliation 5 Withall wee must earnestly pray to God who onely can humble us LAstly Seeing God onely as hath been said can humble and soften the hard and stony heart of man wee are if wee truly desire to have tender pliable sensible and humbled hearts most earnestly to seek the same by prayer of God 1 By others 1. If thou canst not through weakness of gifts or distractions pray of thy self desire the assistance of some godly and compassionate Christian to pray with thee and for thee that God would graciously and powerfully work in thee what thou desirest In such case yea howsoever send for the Elders of the Church when thou feelst thy heart any thing hardened or thy self to be in any distress of soul or body that they may pray over thee James 5.14 2 By our selves But 2. Is any among you afflicted or would any of you be indeed truly afflicted in conscience and come to some remorse for his sin Let him pray saith Saint James himself It s hard if any man who hath a true and inward desire of any thing he wants or would have If I say he cannot breathe out one sigh and some way or other though brokenly express himself to God Broken prayers oftentimes shew a broken heart and spirit which God will not despise But as thou art able beg earnestly daily and constantly an humble soft and relenting heart with godly sorrow for all and every sin It s no easie thing to break the pride and stoniness of the heart it requires help from heaven and power from above If God do it not it will never be done Wee have Gods promise But now we have his promise for it if we will earnestly seek unto him for it as for all other things freely promsed Ezek. 36.26 32 37. Beg earnestly that God would melt and soften thy heart and must be earnest be importunate with him till he hear thee his word is past and if thou faint and weary not it shall in Gods fittest time and urgent with him and in that measure and manner which he thinks good be accomplished and fulfilled Challenge God of his promise of powring upon thee the spirit of grace and of supplications that looking upon Christ thou maist mourn c. Zech. 12.10 God as hath been said must by his Spirit breath in before thou canst breathe out by thy spirit one sigh for thy sin And in thy prayer complain to God of thy hardnesse and say Lord why hast thou hardened my heart from thy fear Isa 63.17 Lord I have an hard proud and stubborn heart it is too hard for mee do thou take it down break and humble it If thou art not heard for the present yet cry still give not over yea and constant wait on him for an answer in due time who hath long waited for thee Rom. 10.21 Deut. 22.26 and for thy Repentance Cry aloud to God for help as the virgin was bound in case shee were forced else lost both her reputation and her life Cry to God before for help and after for pardon so shall not thy hardness of heart be imputed to thee or be thy ruine That which unfainedly thou desirest might be done and grievest if it be not done that shall by Gods mercy in Christ be accounted to thee as done And with our prayer wee must joyn 1. Fasting Now to make thy prayer more effectuall
Master Felix trembled when he heard Paul reason of righteousnesse and judgement to come Felix Acts 24.25 26 27. but had his heart in consciousnesse of his own unrighteousnesse and apprehension of Gods just judgement against him indeed been pricked to purpose he would not either have kept him so long a prisoner in hope of a bribe or going out of his Office have left him bound to shew the Jewes a pleasure If the thought of the last judgement had truly terrified him he would have been afraid to continue in such an act of unrighteousnesse To fear is a signe and effect of godly sorrow 2 Cor. 7.11 Hereby is discovered the unsoundnesse of many mens sorrow where godly sorrow is it is followed as with other effects so with fear to sin again He that is truly pricked bitten and stung by his sinnes dares not returne at least usually to them again but will avoid them or like sinnes as much as he that hath been once stung with Adders Aspes Scorpions who will avoid comming near their holes and haunts and seeing them approach will flie as faste from them as he can or as one pricked or gored with a wilde Bull or Ox will not easily come that way or within its reach again What a mad part is it then for men who professe that their sinnes their filthy whoredomes their swinish drunkennesse profane breaking and neglecting the Lords day c. have cost them teares sighs and sorrow yet not to shew more fear of falling into the same or like sinnes again whilest they avoid not the occasions and provocations thereof but rather desire follow after or at least readily imbrace the same yea whilest the remembrance of former sinnes which should renue their sorrow and repentance Revel 2.5 insnareth them again to find sweetnesse therein and to desire their flesh-pots in Egypt again SECT 2. That they goe on with the work of humiliation 2 To go forward with this work of Humiliation 2 AS return not to former sins so take not up with every little pang of conscience with a slight sense of sin and wrath or with some legall terrours and qualms Remember that this pricking of heart here in my Text is but a beginning of Conversion and the first and remotest step thereunto This pricking is but a beginning of Conversion such as is common to reprobates yea such as in great measure is in the fiends of hell who believe and tremble yet repent not neither ever shall This pricking here is onely a good preparative to Conversion and Repentance in the elect as the needle by pricking and piercing prepares the way for the thred but it is not Repentance Therefore when being pricked these Jews cryed out and desired direction what to do Peter said unto them Verse 38. Repent ver 38. shewing thereby that hitherto they had not repented You must then go forward with this work Pag. 95 96 c. and call to minde how God goes on with it and how he leads and bring on the humbled and wounded soul by degrees til at length he perfect the work and have wrought faith in it which must neither be neglected As then you must not quench beginnings or neglect Gods offer whereby in his Gospel and word he comes neer unto you though it be to trouble you a while as wheresoever the Gospel first came it made uproars and stirs in such Cities lest you never have like offers again but that he reject you as you him nor rested in Luke 10.9 10 11. Acts 13.45 46. So neither must you rest or take up with beginnings Every slight or short grief or sudden terrour is not enough to make you true penitents or so much as bruised reeds This prick in the conscience is not so soon for the most part healed this thorn in the flesh is not so soon plucked out or the wound made by it so soon cured This plaister then though it smart a little must not be taken off this tent and corrasive must not be pulled out till it eat out the corruption neither must men be too hasty with their healing plaisters lest the wound which seemed closed We must not seek our ease and comfort too soon break open again to the greater pain hurt and hazard of the party Seek not then thy comfort too soon snatch not hold on the promise before thou be fit and prepared for it There is I know more mercy in God then sin in us more vertue in the plaister then venome in the maladie but this proves effectuall onely where the plaister is suffered to have its full and kindely work this mercy heals onely true Penitents By the example of one cut for the stone If God then once begin this work of Conversion and of the new birth in thee seek not thine ease too soon desire to be rather soundly then soon healed If God aiming to take from thee thy stony heart begin as in like bodily cures of the stone in the bladder to prick cut lance and make incision think not the cure is done it s scarce begun yet thou must suffer him after this entrance is made to pinch pull pluck yea break the stone in thy heart or thy stony heart and having begun so to do to search scrape and bring all away clean lest thy pain and sorrows in time increase on thee again He should be an unwise man who desiring perfect cure should not suffer all these things to be done before the wound be sewed up or healing and comfortable things applyed as she should be an unwise woman and of a woman towards her labour who having a childe to bear and bring forth should think the work done when she hath passed a few slighter throws or pangs such as know what belongs to such a business if their pains slack or abate use all means to quicken them again and are afraid of nothing more then that their throws once begun do leave them seeing that often proves the death of the childe if not of the mother also Such then resolve to abide out the last and sorest brunt before they will look for comfort or joy that a man-childe is brought into the world Such is the new birth of a sinner before hee be made the childe of God Many stick fast and miscarry in the birth and come short of Conversion and of Salvation because they seek their case and comfort too soon whereas comfort will flow in apace where soundness once is wrought Ease is not good unlesse it be seasonable Ease is not good and seasonable at all times The godly his ease is ever after ach and pain ease unseasonably enjoyed ends in endless sorrows as in the wicked SECT 3. An exhortation hereunto An exhortation to follow home Gods strokes till we be throughly humbled and cured MY counsell then to thee is if God by his word hath begun to pierce and wound thee do thou drive
dog whose mouth you had stopped will awaken against you and fly in your faces and then be your greatest terrour when you most stand in need of comfort and to have conscience your friend 3 Or howsoever you shall be given up to Desperation and therein to perish for ever as we see in Judas who repenting of his sin meerely out of horrour not hatred of it 3 or to utter desperation and neglecting in hope to seek to Christ and to shew true sorrow for his treachery against him was in Gods justice given up to desperation to be tormented by Satan in this life till he grew weary of it as is seen in Judas and to hasten his own eternall torments with him in hel Even thus little pricks or bruises neglected prove not only extremely painfull but often deathfull and rods are turned into scorpions How was it with Francis Spira whose lamentable story is so well known who smothering a good while such checks of conscience and Francis Spira as being hearkened unto would have kept peace in his conscience was given up to be lashed in his naked soul for a long while by so many strokes of conscience as with so many iron rods and at length for all that could be done or said vnto him to dye most miserably and without comfort God by such remarkable examples though they fall out rarely in such noted manner yet by the terrour of them would and doth warn all men not to neglect conscience or to whist and smother the reproofs and checks of it that so more securely and with lesse controll they may still enjoy their lusts their sinfull gains pleasures offices honours liberty favour with men and what else they are wedded to more sorrow for such things whilst stings of conscience are followed home with godly and repentant sorrow with self deniall in them will much sooner bring a man to sound ease and solid rest then the injoying of them with a false peace by silencing deading and dulling of conscience But now supposing thou art an elect child of God who art so wounded which that thou art yea in the elect there will follow thou canst not know till thou be made truly sorrowfull and be throughly converted and attain to true faith yet though thy first prickings of conscience be such as shall prove saving to thee yet I say if thou follow not home this work of humiliation and sorrow once begun these things will follow either 1 an easie return to sinne and the best thou canst expect will be either an easy return to former sinnes so sleightly sorrowed for and an often relapsing into the same sins as we see in Abraham twice denying Sarah to be his wife and may see it much more in others not onely the wicked as is said as in Ahab Judas Felix c. but even the elect of God or 2 a questioning the truth of conversion or an uncomfortable walking all thy life time with a continuall questioning the truth of thy conversion and so nothing but deadnesse and doubting or it may be or 3 a new beginning again a coming back again under the bondage of the Law as having the whole work to begin after a dead and unfound profession for many years whereby thou hast deceived thy self or 4 crosses from God further to humble them or lastly great crosses and afflictions sent from God to humble thee yet more and more as why not in Jobs cases who by afflictions was made to remember and possesse the sins of his youth perhaps not so truly sorrowed for at the first You see then that there is no resting or taking up with every light or little pang of conscience A reproof of such as 1 seek comfort and lay hold on pardon too soon many by seeking or snatching at comfort too soon do altogether misse of it they will believe the promise of pardon ere they be prepared sufficiently for it they take too great and wide a stride at once seeing there are many steps between such sleight terrours wrought by the Law and true faith to believe the pardon of sin Others after some apprehension of wrath shaking it off 2 Shake off all former sense of sin and punishment do think it basenesse to suffer themselves to be so much disquieted as sometimes they have been and hereupon most desperately harden themselves against the word and resolve to outstare the Ministers of it they will no longer be such children as they have been they will do as they have done let Jeremy if he were among them or all the Ministers in the world say against them what they will or can But for men of this stamp I must leave them seeing by this their obstinacy and hardning of themselves which is a fearfuull case they shew that God hath left them to their own gracelesse hearts in his greatest displeasure to run on headlong without fear to their own eternall destruction as not meaning and yet who knows the mind and mercies of the Lord to give them repentance that he might save them God may do much for such and in meere mercy by his mighty power soften and reclaim them but neither may they presume thereon nor dare I promise it I therefore turn mee to such as have some sense of sin and are or shall be touched with some gripings and stings of conscience though for the present it be onely in apprehension of judgement to these I would speak a word of Exhortation and of Direction SECT 5. The former Exhortation further followed The exhortation further followed that our sorrow may be to repentance TO you then I say seeing the word hath taken hold on you and wounded you See that your sorrow be to purpose that is indeed to repentance and to salvation and that it be according to God or after a godly manner that it work and bring forth carefulnese 1 Cor. 7.8 9 10 11. and other such fruits as godly sorrow wrought in the Corinthians upon Paul's reproof of them and such as this here in my Text wrought in these Jews by Peter's conviction of them the first fruit whereof was carefulness what shall wee do upon which question they were directed to repent verse 38. they were first pricked in heart yet had not repented that was after prescribed to them as a salve and as the end of their pricking So that wee see the one of these is but a beginning a preparative and the way to the other men may be wounded heavie laden and burdened with their sin and yet not converted not as yet come and brought to Christ Matth. 11.28 Men must be first sinners in their own sense that done they are called to repentance The weight of sin may lie on one and he as yet not truly or not sufficiently humbled See then yee be humbled enough And that we be humbled enough Num. 16.14 Most come short in this great work
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
unto otherwise then by prescribing rules of moderation on both sides seeing he goes not by Peters rule Nay the truth is he goes not by the same rule with these Apostles here or with Peter but in like case prescribes unlike remedies for how doth he and his Priests satisfie wounded consciences or comfort men distressed for their sins but in like case prescribes unlike remedies he goes not Peters way here nor Pauls who send men to Christ to receive pardon and so true comfort by beleeving on him and resting on his only merits and satisfaction by true repentance and to the right use of Baptisme to seal their pardon and comfort No such consciences by them are healed only with a false peace whilest for pardon they are sent to mumble over their beads and to the saying of so many Ave-Maries as Ave Maries and Pater-nosters to go on Pilgrimage pilgrimages and works of satisfaction and to visit the tombes and relicks of such or such Saints to workes of satisfaction by whippings and hard usage of the body when it is the soul which chiefly sinneth and should be humbled or after this life to their satisfactory sufferings in Purgatory and so telling them of Purgatory penance if now and in death they can be free and liberall to procure Masses Dirigies c. they may hope by the Indulgence and great mercy of the Pope who keeps the keyes to have those dayes of Purgatory-pennance shortned So they are sent to salute holy graves so to holy graves and crosses hallowed by the Pope and dispersed into other countries which will purchase them a pardon for a 100. yeares if not a plenary indulgence or to the shriving of themselves to Popish shavelings and so to Popish pardons and power of absolution to popish pardons especially at the houre of death and so to their extream unction at that time to holy water crosses and crucifixes unctions to Agnus Dei's to their Masses as if thereby were made that most speciall application of Christs merits and to their Sacraments crucifixes masses even the very bare work done and wrought which yet even Baptisme it self which in the right use of it is and to the bare partaking of the Sacrament as is said for remission of sin is not effectuall by any power of its own but of the word and promise of God and so as joyned with faith Acts 8.37 and for the Eucharist upon the same superstitious conceit that remission is necessarily conferred in and by the bare partaking of the Sacraments it is by them held necessary to be administred to parties ready to depart this world that whatsoever their troubles of conscience are or have been they may die with comfort Such superstitious waies and meanes Peter and Paul never used or injoyned any to use Ill then may the Pope be thought to be Peters successor No comfort to be expected from such as teach the doctrine of doubting as not going by Peters rule In a word never a Popish Priest in the world can soundly cure a wounded conscience or apply that spirituall salve which should comfort it without delusion so long as they teach that most uncomfortable doctrine of doubting If they sind men in trouble of mind and in doubtings they so hold them and are sure to leave them in the same if not in desperation or at best they can bid them but hope well yet so as still to be in doubt and fear but true faith would expell all such slavish fear and bring assurance of pardon and certain comfort So much for this first relation CHAP. XXVII Gods word cures as well as kills The second relation of these Apostles being the same that wounded 2. COnsider These who are sought unto for comfort and direction are the parties who by their preaching and convictions did first wound these Jewes And thence we may note That the Word of God rightly taught and applied doth cure as well as cut heal as well as hurt binde up as well as bruise save as well as kill yea save by sauciating cure by killing Note Gods word heals the wounds it maketh Isai 53.5 and bring to heaven by the very gates of hell The wounds of the word being the wounds of a friend are like the wounds of Christ of a healing nature for by his stripes we are healed Isai 53.5 The word heals in and by vertue of Christs suffering for us This is the mercy of the word It cures when it might kill It cures whom in some sence it doth kill Not that every one who is pricked by it is therefore healed but that those whom God will save being of yeares and capable he will have to be pricked and those who so are pricked in heart by the word and in their own sence dead and slain shall also be healed and quickned by it The wounds of it are to health and life This is from Christ only whom the word throughout teacheth and aimeth at Reason hereof from Christ crucified whom it teacheth and applieth Who came with healing under his wings The wounds of Christ properly heal as procuring pardon and favour The Scriptures and word of God make these known to us and the faithfull Ministers of the word apply them and these wisely and rightly applied heal our wounds he being wounded for our transgressions that we being pricked in our eies sides and hearts with the thorns of our sins brought close to us by the word might not be hurt but healed and that our wounds might not prove mortall but saving Christ died and was wounded that those for whom intentionally he died might not die in or by their sins eternally Pricked wounded and to our own sence dead we must be in our selves before we be healed or revived that we might know our own desert and case if the whole burthen of our sin were to be born by us as also how to prize the benefit of spirituall health and life and how to give God his glory Vse 1. It concerns Ministers 1. Use who are hence taught to see that they be not only as ready and forward For Ministers to be as willing and able to answer doubts us to make them but also as able to heal as to hurt to raise up with true comforts as to cast down by terrors and convictions Some can apply the word to the wounding convicting and amazing the conscience and perplexing the heart by laying home the judgements of God and beating men from all their false holds and from resting in their own performances yea and on Christ in a false manner a thing most needfull yet it were to be wished they were as clear in laying down distinguishing notes of trial and of true sincerity and did direct how to lay true hold and to rest savingly on Christ and how clearly to to see it when it is so and not to leave the soul perplexed for want of clear and
and 7.7 2 Or otherwise 2 By fear as the Magistrates of Philippi by fear as those Magistrates of Philippi who having commanded Paul and Silas to be beaten and after they had laid many stripes upon them cast them into prison sent of themselves after as it seems they had heard of the earth-quake and of Gods presence so mightily with them to let them go and that out of some reverence to them as Gods servants but when they heard they were Romans whom they had beaten openly uncondemned they feared and came themselves and besought them and brought them out Acts 16.22 23. with 35 38 39. 3 By judgements on them 3 So God by his plagues and judgements on such as despise envie and reproach or any way threaten or misuse his servants shews himself to honour his despised people by vindicating the wrongs done them and punishing their despisers and mockers Thus God sent out bears to destroy those children that mocked the Prephet and sent barrennesse on Michal for mocking her husband David and honoured him the more for it as on Michal 2 Sam. 6.20 22 23. Nay thus by his plagues God makes the despisers of his children seek unto them for their prayers and otherwise and so to give them honour on Jeroboam Thus King Jeroboam was forced to entreat the Prophet whom by stretching out his hand against him he had threatned to pray for him that his hand which was now dryed up might be restored him again 1 King 13.4 -6. the Isiaelites So the people who rejected Samuel's Government were made to intreat his prayers for them 1 Sam. 12.19 Jobs friends And Job's friends who had deeply charged him with hypocrisie were when Gods was wrath signified against them commanded to go to Job whom God calls his servant that he might pray for them and they finde acceptance for his sake Job 42.7 8. Thus they are made to submit themselves unto him and not onely goods and children but his good name is restored to him again by the testimony of God and by them that sought to spoil him of it Nay Aaron and Miriam was not Aaron on his own and Miriams behalf through Gods anger apparently on her by leprosie forced in all humility to beseech Moses whom they through envie spake against so that they had the benefit of his prayers and he specially honoured by the testimony of God given of him as his faithfull and highly honoured servant even to them who envied him Num. 12.1 2-7 8-11 12 13. Or 3. otherwise Occafionally and accidentally 3 Howsoever yet often occasionally Gods despised people come to be honoured whilest God recompenseth their disgraces and the wrongs they suffer even in their enemies sight and observation by procuring their honour some other wayes as Joseph's wrongs whilest through envie of his brethren he was sold as a slave into Egypt occasioned by Gods wise ordering his advancement there whereby he was more honoured then he could have been at home yea by this means those brethren of his who hated him came to bow before him and to honour him But if Gods servants get not honour here by their despisers and persecuters 2 But howsoever after this life they shall not want it hereafter when God at the day of judgement shall proclaim them blessed lay open their innocency in the sight of such as persecuted them make them to sit as Judges on their enemies and shall in the sight of all call them to partake with him for ever of his glory saying Come ye blessed of my Father c. come in with me to the marriage shutting the door against all the rest saying Go ye cursed into everlasting fire c. Then would they be glad of any comfort from them or by their means as Dives in hell seeks some refreshing by the help of Lazarus whom formerly he despised but now seeth in Abrahams bosome Luk. 16.21 -23 24. Thus in the Book of Wisdom chap. 5. v. 1 2 3 4 5. the wicked after their own miserable end are brought in honouring the righteous whom formerly they despised For then shall the righteous man stand in great boldnesse before the face of such as have afflicted him and made no account of his labours When they see it they shall be troubled with terrible fear and shall be amazed at the strangenesse of his salvation so far beyond all they looked for And they shall say within themselves This was he whom we sometimes had in derision and a proverb of reproach We fools accounted his life madnesse and his end to be without honour How is he numbred among the children of God and his lot is among the Saints Reason Gods promise Now whence is all this but from God the most just wise and holy God who will not suffer such as honour him to want honour If any man serve me saith Christ him will my Father honour John 12.26 And saith the Lord them that honour me I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 And commonly the greatest honour which one man can receive from another on earth is when God makes a mans enemies acknowledge his vertues and worth or the favour and mercy of God towards him and his own interest in his peoples wrongs God being dishonoured in his servants seeks the repair of his honour by repairing theirs Vse 1 This briefly teacheth 1 All the wicked especially to take heed of contemning The wicked not to disgrace or neglect Gods messengers persecuting or any way disgracing Gods faithfull servants especially his Messengers such as truly serve him shall not want honour from God who will make thee whoever thou art restore to them that honour thou hast sought to deny them by thy disrespect shewed them or disgraces done them Thou mayest perhaps ere thou art aware if not willingly lest they be made to seek unto them in their distresse which were a mercy yet be forced to do them honour in the day when God visits thee whether in mercy or in justice God may bring that anguish of conscience upon thee on thy death-bed or otherwise that thou mayest be forced and finde no peace till thou sendest for them crave their pardon beg their prayers seek their advice and counsel acknowledge them otherwise then formerly thou thoughtest the servants of God and men in favour with him Men in fair weather throw stones or cudgels at the apple-or pear-or other fruit-tree unto and under which in a storm they fly for shelter God can and will so far honour his servants who are faithfull to him or will they nill they to see Gods love to them Rev. 3.9 as that their greatest persecuters shall either seek unto them and bow before them or at least see and be forced to see that God loveth them and acknowledge his wonderfull dealings with them and to say The Lord hath done great things for them Psal 126.2 as
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
Church doing what we do heartily as to the Lord and not unto men Col. 3.22 23 24. and as serving the Lord Christ as we expect any reward of him Our office is to do nothing in our own name being but men yet as men of God we must seek to espouse you 2 Cor. 11.2 our hearers with Paul not to our selves but to one husband and seek to raise up spirituall seed to Christ our our elder brother now in heaven which is to be called not by our name but by his 2. To be humble and not proud of their parts or gifts being but men Psal 49.2 2. Ministers must hence learn humilitie and not to be proud of any gifts or graces though it were revelations from heaven We read of Ezekiel that having seen the glory of God in a vision is presently upon it called son of man Ezek. 2.1 2 3. and the word is not Ish which is the name of man in regard of heat valour nobleness and dignity nor yet Aenosh which signifieth sorry man or sorrowfull dolefull wretched Psal 8.4 and 9.21 but Adam or earthly man Gen. 5.2 Psal 22.6 and 36.6 and 39.6 to put him in mind of his originall and end vile that he was made of Adamah the earth and by birth vile as being of the dust and that to dust he must again return Gen. 2.7 and 3.19 and all this to humble him even as in like case Paul had given or sent to him a thorn in the flesh least he should be exalted above measure through the abundance of revelations 1 Cor. 12.2.4.7 And doubtlesse the holiest and ablest Ministers of Christ have some humane infirmity and frailty not so throughly mortified in them here as they with Paul desire to the same end that they might be kept down and low in their own eyes Nay they have being mortall men and mortall but a few daies of their prophesie to accomplish here on earth after which when they have finished their testimony they must be called to give their accounts So that though the word of God spoken faithfully by them endureth for ever yet they are but grasse which withereth or at best but the flower thereof which falleth away 1 Pet 1 24 25. See Zech. 1.5 6. 3. To be of tender affections and mercifull 3. Being men They are taught to be compassionately affected toward such as they see to be in misery or in distress of conscience for their sins Therefore it is that it behoved even the eternall son of God seeing he would become a Prophet and surety to us to be made like that is true man like unto his brethren as Christ was Hebr. 2.17 18. and 3.15 that he might be a mercifull and faithfull high Priest for in that he himself hath suffered being tempted he is able yea and as willing to succour them that are tempted For we have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And such weak men he thought fit to leave behind him as his substitutes Which might induce those here in my text the rather thus to speak to the Apostles and say Men and brethren that according to that which is implied in the name they might the sooner and rather move them to compassion as if they had said Oh Sirs though ye be men of God yet being men otherwise as we are subject to like passions take pitty on us in this our perplexed condition and tell us what to do to bee saved and not to be like savage beasts more then men Jer. 5.1 Thus humane and gentle should all men shew themselves to others even in that they are men But I beleeve in some places especially God may bid his Prophets run to and fro to see and know and seek in the broad places of many great cities if they can find a man not only a man of courage as there that executeth judgement and seeketh truth but that sheweth mercy and compassion to men like themselves in their afflictions or otherwise in their necessities Many butchers and cooks may be found who use men like beasts hating the good and loving the evill who pluck off their skin from off them and their flesh from off their bones who also eat the flesh of Gods people and flay their skins from off them by using men like beasts Micah 3.2 3. and break their bones and chop them in pieces as for the pot and as flesh within the cauldron Thus not only the Princes of Israel are charged but the Prophets also that not only smite with their tongues and vers 5. Jer. 18.18 but bite with their teeth Nay commonly such inhumanity and savage usage of Gods people is if not practised yet set forward at least by such as would be thought men of God Priests Friers and Jesuites by whose incitement the combination and bloody Massacre of the harmless Protestants in Ireland hath taken force Massacre in Ireland by Papists Octob. 23. c. 1641. and where are perpetrated and may be seen not the acts of men but of beasts yea of Divels from whom men that are good Christians yea worse then beasts would use them may expect as much mercy as from such bloody hel-hounds I am sure more mercy may be expected from savage beasts then from such men as are animated by the spirit of the Beast and false Prophet Which makes me remember a story of an old Indian wife among the Americans where Spanish cruelty did so far rage as that among other cruelties whereby they destroyed many millions of men whilest their conversion was pretended they would hound great mastive dogs trained up and fed with mans flesh for the same purpose to pull in pieces and devour whom they pleased of the Indians this poor old woman being sent on an errand with a letter through the fields presently a mastive dog used to devour was sent out and hounded after to make his masters sport in seeing the poor woman rent in pieces by the dog but shee falling down before the dog and according to her sillinesse intreating her good master so she called the dog to spare her for she was going such an errand the savage dog shewed her more mercy then his masters would have had him and would not hurt the woman Too much might be said of such massacres treasons and attempts of treasons of powder plots insurrections and other incouragement from the bloody doctrine of Priests and Jesuites Popish cruelties Whom it should be in vain to hope to move to more humanity by the title of Men seeing not only by their falling down before an Image of their own making but by such savage doctrine and practises they forget that they are men Isai 46.5 6 7 8. 4. Ministers being men must not let God and Christs honour rest with them 4. Ministers though men of God yet
being men are hence taught not to take to themselves more honour then is fit for them such as hath been named if through mens error or superstition it shall be given unto them They may learn that lesson from John the Baptist who had the opportunity of being honoured and acknowledged as the Messias or Christ if being asked he had but said it yea from Peter who refused Cornelius his devotion in falling down at his feet and worshipping him saying as we have heard Stand up for I my self also am a man Acts 10.25 26. And lastly from Paul and Barnabas who being reputed as Gods and called by the name of heathenish gods and when sacrifices were ready to be offered to them cried out Acts 14.13 14 15. Sirs Why do ye these things we also are men of like passions with you c. But doth the Pope thus yea or did some other inferiour Bishops thus who could be content to have the Popes title of Holinesse indeed gods true title and attribute put upon them without rending his garment Or should the best deserving among the Ministers of Christ take Gods honour to themselves or if it be by flatterers given them should they let it rest with themselves they may remember how King Herod was eaten up with wormes for so doing And I know none who willingly so doth but the Divel who among the heathen sought Gods honour and took it being given so becomming their god seeking the like honour still in the person of the Pope especially as elswhere more largely I shew Vse 2 Now Secondly for others they are hence taught 1. As not to give flattering titles unto man Concerning others Job 33.23 24. 1. To honour Ministers as men of God so not to deny to the true Ministers of Christ such honour and respect as is due unto them as men of God God will not have them despised as being men or sons of men and in regard of outward relations and respects in the world as birth wealth c. oftentimes mean men for so do proud and scornfull men who oppose their own temporall honours birth wealth offices or dignities to Gods word in such mens mouthes scorning that such as they term and account to be ex faece plebis of the dregs of the people and not worthy to sit at their table c. should teach reproove or controul them No God will have us look on them as men of God as his messengers and substitutes of Christ doing that and executing the same office which Christ executed on earth Rom. 15.8 being a minister of the circumcision or of the Jewes and now would execute if he were to live on earth The name and office of Minister then is honourable and not to be slighted neither is it by any so much scorned as by the Ministers of Antichrist The honour to be done them that are truly faithfull is 1. To receive and hear them as the Ministers of Christ 1. By acknowledging them such Gal. 4.14 and so as Christ himself as once the Galathians did Paul and to receive the word they teach as the word of God himself 1 Thes 1.13 2. By our obedience 2. To obey them in the Lord Hebr. 13.17 3. By our love 3. To love or esteem them very highly in love for their works sake 1 Thes 5.12 13. 4. By affording them maintenance and double honour 4. To honour them with double maintenance especially such as labour in the word and doctrine 1 Tim. 5 17. In a word God will not have his ministers wronged in their office he will maintain them in it whilest they attend thereon He hath given a charge concerning them saying Do my Prophets no harm Being men they are subject to many wrongs and disgraces and to take heed of wronging them but if any wrong or disgrace them as and because men of God that is in or for their faithfulnesse zeal and conscionableness in their callings God himself will require it and requite it even as David avenged on King Hanun the disgrace done his Ambassadors so 2 Chron. 36.16 They so long mocked the messengers of God and despised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy or healing 2. To depend on the ministery of man 2. That God is pleased to teach us by men and that as is said in great mercy to us we are all hence taught to acknowledge Gods ordinance and to depend on the ministery of men his men his faithfull servants Mal. 2.7 though not without trial of them whose lips should preserve knowledge And though such among men be rare Job 32.22 23 c. and that there be false teachers and some such as Paul foretold told the Elders of Ephesus of saying Also of your own selves shall men arise speaking perverse things to draw Disciples after them Acts 20.29 30. who are to be tried by the rule of Gods established truth as Deut. 13.1 2 3. Acts 17.11 1 Joh. 4.1 yet we are not to neglect the ministery of man as such do as depend 1. On immediate revelations of the spirit without the word or against it For as we must not quench the spirit and not on revelations of the spirit Or 2. of Angels Or 3. of apparitions of the dead Or 4. on witches c. so not despise prophecying 1 Thes 5.19 20. 2. On Angelicall revelations 3. On Apparitions of the dead as Papists do Luke 16.30 31. They have Moses and the Prophets let them hear them c. 4. On diabolicall Oraches on witches south-sayers against whose inchantments God hath given us his son in our nature and his substitutes See Deut. 18.10 11. 14 15. Isai 8.19 20. CHAP. XXXI Shewing that Ministers are Brethren one with another and with their people with Vses Brethren THis is the second title given by these humbled Jewes and not scorned by these great Apostles 2. The second Title here given Brethren It might seem some boldness if not sauciness to some that private men should be so familiar with such eminent men and great Apostles and I will not say what humane weaknesse would have done if these Apostles had appeared in the silken sattin golden habit of their pretended successors And yet me thinks men of humbled spirits and distressed in soul and conscience would hardly have given flattering titles or much respected them the more for their gay clothes I dare say A title too mean in these our daies it would be thought want of good manners at least if not sauciness and pride in any of the Laity now to speak so to Peters successors though he should be a King that should in humility call the Pope Brother Pope Paul the fourth would disdain that Appellation who could at table publikely say that he would not have any Prince for his companion but all subject under his feet which he said striking his foot
as justly due unto them for the same Now they found they had souls to lose which they never thought on seriously before Why and How Our souls are lost Now this is the case of us all by nature we are all in this same condemnation Our souls are already lost we are all signified by the lost sheep and lost groat as having first in Adam strayed from God and lost him his face and favour as also our selves which we daily do more and more by our actuall sins against the Law which bring us under the curse of the same but especially whilest we speak of us Christians by our impenitencie and unbeleef which bring us under the condemnation thereof John 3.18 By sins of the first sort we sell our souls and bring our selves under the curse and guilt of eternall damnation which is by profanenesse But by sins of the second sort whereby we through our negligence or wilfulness make no use of the means appointed in mercy and afforded us of God in and by Christ which are faith in him and only saved by repentance and faith in Christ John 3.16 -36. and repentance Luk. 13.1 2 3. we through impenitency and infidelity and so through our own default suffer our souls to perish eternally in and through the guilt of sins for whose redemption and salvation the eternall Son of God in our nature paid a sufficient ransom in and by the price of his own blood so that whilest we make light account of Christ we are in the same condition of these Jews who crucified him for we tread under foot the Son of God c. Heb. 10.29 before they came to see and be convinced of that their sin which when once they saw they then and not before began to shew their care of saving their souls from wrath deserved and of coming into a better estate and condition by Christ And doubtless till we in like manner see our own guiltiness and the curse of God due unto us and nothing but certain damnation whilest we live in security sensuality unbelief and impenitency our souls and the salvation of them from wrath deserved will be the least part of our care through a sight of our misery Oh then deer brethren and sisters be all convinced and the Lord in mercy convince you of your lost condition of the damned and desperate case in which you all are whilest you live in your sins without hearty sorrow or repentance and without true faith in Christ who came to seek and find that which is lost Now till you find and feel your selves lost even in the midst of your greatest earthly happiness and abundance you will but go on in a secure course of your voluptuousness worldliness profaneness or at best of a civil life and morall righteousness to the everlasting and certain perdition and irrecoverable losse of your precious souls The careless security of many at this day doth evidently shew in what a damnable and desperate condition their souls are in You now both see in part how your souls may be saved namely if upon sight and sense of the loss thereof you seek by faith and repentance to Christ the Saviour thereof as also why you are to shew your greatest care to save the same Why It is already lost by sin originall and infinite actuall sins and shall irrecoverably be lost and damned if in time out of a deep sense of your damned condition you do not cry to God for mercy and forgiveness So that our perishing is from our selves God hath now put the price into your own hands and if you have no heart to purchase to your self that which is already purchased for you by Christ and shall be given and effectually applyed to you upon your faith and repentance I must then say as God saith to impenitent ones Hos 13.9 Thy perishing and destruction is of thy self thou hast destroyed thy self and that through thy wilful ignorance carnall security self-confidence and bold presumption Therefore saith the Lord to such impenitent ones Turn ye turn ye from your evil ways for why will ye die O house of Israel Ezek. 33.11 Let you chief care then be to save your souls as undoubtedly it would be Exhortation to shew greatest care to save and gain our souls if you were but once in straits of conscience as these were here or as the converted Jaylour was and that the rather because if it be lost all is lost with it God Christ life and salvation our selves And what shall it profit a man if he shall gain the whole world and lose his own soul Mark 8.36 Where we see it is a precious soul seeing the soul is 1 Precious more worth then the whole world and therefore would not be sold or yet hazarded for any thing of the world whether wealth honours offices favour of men liberty friends or life it self in case we cannot hold both 2 It is but one yea it is but one soul and when it is lost we have not a second or third to lose here is no place then for had I wist 3 Our own And that one soul is our own soul we may lose and forgoe much of the world yea the whole world it self and be no losers by it it is none of ours and losing it we lose nothing that is ours But losing the soul we are undone for ever we so also lose our selves and are cast-awayes Luke 9.25 and what have we more As then men in other things shew the greatest care of their own horse house childe c. so should they much more regard and have care of their precious souls because nothing on earth is more theirs then their souls Now the soul is lost by selling pawning and by carelesse keeping of it Take heed of all these Who lose their souls and how 1 The profane sell it out-right 1. The profaner sort sell themselves and their souls right out for a little sensuall and sinful delight for unlawful gain by oppression lying defraudation yea and so do such as when Christ and the world come in competition as in times of triall rather then lose their places offices liberty credit with men by being accounted fools or singular let profession Christ soul and all go A goodly exchange 2 Such as defer repentance pawn it but never redeem it 2. Presumptuous sinners and procrastinatours who put off repentance till afterwards these pawn their souls for the like worldly and sinfull things hoping in time by their repentance in old age sicknesse and hour of death to redeem the same but indeed finde themselves to be deeper in debt with God then before and less able and so forfeit and quite lose it 3 Formalists civill men lose it by carelesnesse 3. Carelesse and secure sinners formall men who rest and take up with bare performance of duties and rest in them or with a false and presumptuous faith and outward