nor the converted Gentiles that they might beleeve him Thus it is said Rom. 9.30 31 32. That the Gentiles which followed not after righteousnesse indeed were more openly prophane and had no seeming rithteousness of their own to stand upon have attained to righteousnesse even the righteousness which is of faith they would be beholding to God and Christ for it which the Jewes would not be for it is added But Israel which followed after the law of righteousness hath not attained to the law of righteousnesse These stood not upon any righteousness of their own either in whole or Wherefore Because they sought it not by faith which implies and includes self-deniall in their own righteousnesse but as it were by the works of the Law for they stumbled at that stumbling stone Christ on whom whosoever beleeveth shall not be ashamed v. 33. in part as the proud Jews did They opposed their own works and righteousness against his or at least sought to mighle the one with the other and so their own righteousness failing they had no benefit by the other for if our justification as well as Election on which it depends be not only by faith without the concurrence of our works or worthinesse Rom. 11.5 6. power or what else of ours in the act of justification and so meerly by grace it is not at all by grace And if it be by grace then it is no more of works How doth this concern us all well to consider of This concernes Papists to look to Papists especially and all such others as stand upon somewhat of their own in point of justification conversion or of election yea all such among our selves as are full in our selves Rev. 3.17 18. Oh how happy were it for us and all that are full in themselves if emptying our selves wholly of our selves and especially of all good conceit of our own righteousness holiness devotions prayers good works good meaning and not trusting to any of these things we did seek our acceptation with God only for the righteousness of Christ and not for any of these things as performed by us and accoringly in all things we do seek the justification as of our persons so of our actions and doings from Christ alone and from faith in him that by the white raiment of his righteousness we may get our selves clothed and that the shame of our nakedness do not appear Yea such as to whom holiness is ascribed in any kind It behoves us also in case men ascribe holiness to us by occasion of any thing wherein we are only instruments of God to renounce all and to give God the glory of his own works ever acknowledging our own meanness vileness and unworthiness and that by the example of Paul and Barnabas when they were taken for Gods Acts 14.11 c. 14 15. and of Peter and John who having restored one born lame to his feet stayed the peoples wonder saying Why look ye so earnestly on us as though by our own power or holiness we had made this man to walk Acts 3.12 The like deniall of our selves is required in regard of all our Priviledges Page 313. To this head of things and gifts received I may refer that of priviledges so far as they are spirituall in regard of which we must account our selves nothing and deny our selves in them as Paul did Phil. 3.3 4 5 6 7 8. and as in effect hath been shewed already to which I refer So also all Confidences in the flesh or all those things especially wherein men with some shew of probability may seem to glory or to trust These all are renounced by Paul and confidences whilest he thus speaketh Phil. 3.4 5 6 7. Though I also might have confidence in the flesh If any other man thinketh that hee hath whereof he might trust in the flesh I more Then naming many particulars he renounceth all denies himself in them saying But what things were gain to me those I counted losse for Christ Yea doubtlesse I account all things but losse for the excellencie of the knowledge of Christ Jesus my Lord c. But for such Confidences I refer also to what is lately delivered Page 313. And as for spirituall gifts and graces of God received No spirituall gift to be rested in but God is to be acknowledged I conclude that be they those named or for particularity and nature other and not the same yet they are not simply to be rested in and we are to denie our selves in them so far in and with respect to Gods glory as not in any wise to make our selves either the Author or end of them 1. The Author 1. Not the author Which we are taught of Paul who speaking of a main spirituall gift and saving even spirituall life he saith Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the son of God who loved me and gave himself for me And speaking of ministerial gifts he saith 1 Cor. 15.10 By the grace of God I am what I am I laboured more abundantly then they all yet not I but the grace of God which was with me And elsewhere 2 Cor. 3.5 6. Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God who also hath made us able Ministers of the New Testament c. And though being forced to commend himself to those who should have commended him 2 Cor. 12.11 he say Innothing am I behind the very chiefest Apostles yet denying himself again he adds by way of correction Though I be nothing 2 The end of them all 2. For the end we must as in the aforesaid instance not preach our selves or to get gain and praise to our selves or to any other base and by end as to please men or to anger and afflict others Gal. 1.10 Phil. 1.15 16. but Christ Jesus the Lord and our selves your servants for Jesus sake Where the end of the Ministry to be intended by us is the glory of God in Christ 2 Cor. 4 5. and the spirituall good of men If any praise be given to us we must so far deny our selves as not to let it rest with us remembring the example of Herod eaten up of wormes for so doing but to send it up to God and Christ remembring that we are but men and earthen vessels in which this treasure is that the excellency of the power may be of God and v. 7. and not of us If otherwise by preaching we as too many do seek preferment riches honour and lordship or our own praise and applause from men we perhaps may gain that but that shall be all the reward which shall be given us Some Ministers preaching and seeking themselves have lost themselves and so our portion shall be only in this life but oftentimes we
Gen. 3.15 and that both on the behalf of the Jews to whom he was made known by promises sacrifices and types as we know and also of us Gentiles Isa 42.1 4 His Exhibiting of Christ to the world in the fulnesse of time 4 The Exhibition of Christ in person by incarnation Gal. 4.4 Joh. 3.16 when the two natures divine and humane were in the womb of the Virgin united into one Person the humane assumed into the unity of the person of the Son of God 5 As our surety by imputing our sin to him 5 Gods imputation of our sinnes to him as our surety who was therefore made under the Law Gal. 4.4 and our Champion to maintain our quarrel against Satan that braving Goliah and all other enemies as well as to discharge our debt with God which Imputation was yet of force to them who before his Incarnation believed on him the Messias to come as well as to us as those other effects of his love which follow 6 His making him a Sin offering also for us and a curse 6 As a Sacrifice for us Gal. 3.13 2 Cor. 5.21 whose death was an expiatory sacrifice he carrying as our sinnes so our griefs and sorrows Isa 53.3 and 12. Heb. 9.26 28. Herewithal we may consider the sufficiency of this his sacrifice yea the efficiency of it seeing he offered it by the eternal spirit Heb. 9.14 and his blood was the blood of God Acts 20.28 All sufficient 7 Gods acceptation of it 8 with his invitation of us to partake of it 7 Gods Acceptation of it as sufficient for all and efficient and effectuall for the elect Matth. 3.17 and 12.18 Ephes 5.2 the Kingdome of heaven being thus opened 8 His Invitation of us hereupon and Calling us by the preaching of the Gospell to faith and to Conversion which Gospell he freely according to his eternall love and purpose sends so to one place as at the same time not to another Act. 16.6 7. c. See for this his invitation 2 Cor. 5.19 20 21. Isa 55.1 2 3 c. 9 His acceptation of us by vertue of it 9 His Acceptation of us the elect who do believe by vertue of Christs Sacrifice and for his Sonnes sake in whom he hath made us accepted Eph. 1.6 or which is all one in effect his imputation of it to us and of all his benefits 1 Cor. 1.30 31. 2 Cor. 5.21 This implies Remission or the not imputing of our sins to us 2 Cor. 5.19 and then the imputation of his satisfaction righteousnesse and obedience All these are meere acts of Gods Love most free and depend on no condition in us unlesse you will say the last named which requires faith as a condition before the Love of his good pleasure become also the Love of his Complacency concerning which I list not contend 10 His reall Communication of saving grace to us 10 Lastly as depending on all the former there is Gods Communication of all grace unto us the grace of effectuall calling Conversion faith and other saving graces which is done by the power of his spirit Christ being a Saviour both by the merit of his death and efficacy of his grace and spirit whereby Christ comes to be formed in us Gal. 4.19 and we are made to partake of the divine nature 2 Pet. 1.3.4 But this belongs to his power Vse To shew us 1. the freenesse of his grace The Vse of what is said shall be briefly to take notice hence of the 1 freenesse 2 firmnesse 3 fountain of all grace in us call it Conversion Faith habituall and actuall holinesse or if you will of the whole work of our salvation 1 These are free gifts and benefits grace in us depends originally on Gods Grace that is his free love and favour to us being all of them effects of his Fatherly Love which in him is an act of his goodnesse not of Justice as if deserved or procured by any thing done or foreseen to be done by us 1 To humble us Which teacheth us 1 humility not to ascribe any grace to our selves any worthinesse any thing which might move God to elect us before others or in his eternal Predestination to prepare grace for us or to bestow it upon us in the temporall dispensation of it 2 To make us thankfull 2 Thankfulnesse in the acknowledgement of his free grace in our free love of him who first loved us and in a free consecration of our selves wholly to his honour and service But of these more fully * In notes on 1 Cor. 1.30.31 pag. 255. c. pag. 85. c. 2 The firmnesse of his grace to assure us of our perseverance else where 2 These benefits are firm also as depending on God and on his love not as yet to say power and not on us or on anything in us and so as the freenesse of his love prevents our pride so the firmnesse of it or fears of falling away assuring us of our finall perseverance in grace once truly received which flows to us from such a spring as never drieth up And so the Originall of all grace in us well considered prevents our errour c. 3 The fountain of all grace 3 We are hence taught and directed whither to go for true and saving grace for conversion faith and all other grace The Fountain of all is in heaven in Gods free love so that though we may and must use the meanes of grace the word preached and other ordinances of God yet we must not rest in them These are but streams leading to the fountain for our direction that we take not up with the means and being separate from the free grace of God in Christ they are but empty cisterns The word ministers sacraments may all say faith the grace of conversion perseverance c. are not in us One main reason why many misse of grace of faith other benefits is because they seek them from the meanes only from the minister his person or from themselves and their own indeavours in which they rest and with which they take up But we are hence directed to begin at Gods love to look first to God in Christ then to the meanes First to Gods love then to his power so to use the meanes as from Gods power in and by the means to expect a blessing yet first and withall to pray earnestly and to beg the blessing from God and from his free grace And thus of this work of Conversion as it is an effect of his love CHAP. X. SECT 1. Of the Order of Conversion as it is a work of Gods power and that in regard both of the persons and means working it as also of the work it self 2 Conversion is also an effect of Gods power BUt we are chiefly to consider this grace of conversion and so of faith as an effect and work of Gods power and effectuall grace in us
which is also on our behalf most needfull for as we are miserable and stand in need of mercy so also helplesse yea wholly impotent unable unfit yea unwilling as of our selves to convert or come to Christ Our need of Gods power in our conversion 1 Cor. 1.23 we must be drawn if we come at all our hard hearts must be changed prepared made willing that so Christ who to the Jews is a stumbling block and to the Gentiles foolishness may be made unto us which are called both Jews and Greeks the power of God and the wisdom of God There is a yoak on our necks which God onely can take off Hos 11.4 by drawing us with cords of a man even bands of love God must prepare us for faith and grace by removing all blocks which lie in our way and that prejudice which wee generally have of Christ and take from us the stony heart We are dead in sin and trespasses and no less power is required then that which raised Christ himself from death Joh. 6.44 Ephes 1.19 20. Rom. 8.11 We are under darkness yea under the power of Satan and to turn us from darkness to light Acts 26.18 and from the power of Satan to God requires the power of God Nay when we are turned 1 Pet. 1.3 4 5. we stand in need of the same power of God to keep us through faith unto salvation Conversion not wrought all at once Now this work of Gods power is manifested also by degrees and in a certain order whereby he brings those he loves from nothing to something from infidelity to faith 1 By driving them out of themselves and by self-denyall 2 By bringing them to true contrition and other further grace 3 And so by these and other preparatory works but by some preparatory works to through conversion and to true faith which faith and grace of conversion is not wrought all at once in one instant at least it appears not in any all at once nor is it wrought alike soon or late in all but as the Baptist was to prepare the way to Christ as to the onely City of Refuge by filling every valley and bringing low every mountain and hill so Gods messengers make way for his coming in the spirit savingly and powerfully by preparing the soul for Christ that is by pricking and wounding the conscience by casting down all high thoughts in men by humbling them first and then by raising them up by hope c. This work of power then would be traced from its highest originall also The order and steps of conversion which is double Know we then that the order and degrees by which the grace of conversion and of faith as it depends on power is wrought may be considered two ways 1. There is an order in regard of the persons and means working it 2. In regard of the work it self SECT 2. The persons and means used in Conversion 1. In regard of the persons and means working it It is originally from God 1 THis grace as all other grace is originally in from God and so comes to be wrought in us in a certain order by himself yet not always without means but in and by the use of his own Ordinances and by the Ministery of such persons as he pleaseth to imploy in the dispensation of his ordinances The summe is this 1 The Father 1. God the Father is first in order who is said to draw such as by him in love are given unto Christ to save John 6 37-44 Jerem. 31.3 Faith being therefore called the faith of the operation of God who raised Christ from the dead Vse Therefore not from us Coloss 2.12 It not being of our selves Ephes 2.8 or originally from us as if we first beleeving moved God to elect us We are his workmanship Ephes 2.20 2. Next is God the Son 2 Son Hebr. 12.2 Vse Christ saveth by power as well as merit who works Faith and Conversion also For whatsoever the Father doth the Son doth likewise Joh. 5.19 Christ is a Saviour not onely by his merit but by his power himself not we applying effectually what he hath merited else he were but an half Saviour 3 Holy Spirit 3. Now the Father and Christ shew their power by the holy Ghost or Spirit of them both which we know was in visible signes on this day of Pentecost given by the power of which these many here were converted and faith given to them it is therefore called the Spirit of faith 2 Cor. 4.15 and by it faith is given of God Vse Therefore it is a free work John 3.8 1 Cor. 12.9 Whence it is that all that hear the word of Faith do not beleeve the Spirit is a free worker herein like the winde blowing where it listeth And the whole work of conversion must from these authors and workers of it needs be acknowledged to be a work of such power as far transcends the power of nature Vse of all This work is 1. Divine and not of man John 1.13 and of mans supposed free-will as if a man from the birth or otherwise wanted a naturall and bodily hand or eye who could give it him but the God of nature So who can give faith which is the hand and eye of the soul but God onely And all these three Persons had their work in the conversion of these Jews Luke 24.49 Acts 1.4 5-8 It is therefore a sure work 2 Sure as depending on 1 the Fathers Love 2 Sons merit 3 Power of the holy Ghost Now the Spirit or the Father and Son by the Spirit all whose power is one works this grace of Conversion and applyeth grace and faith to the soul either more immediately or mediately by the word and Ministery of it The Spirit works conversion either Immediately as in elect infants dying 1. Immediately as in elect Infants dying in their infancy where though the chief work shewed on them be a work of mercy and of free imputation yet their natures are sanctified and changed by the infusion of an habituall principle of grace wrought by the Spirit without which they could not enter into heaven But of this formerly The like we say of such elect ones as are born deaf and dumb or By means by the word 2. The Spirit ordinarily works not but by means and begets faith and grace by the ministery and preaching of the word as here Act. 2.37 Rom. 10.17 Faith cometh by hearing and hearing by the word of God i.e. by the command ordination and appointment of God Isa 59.21 which therefore carryeth along with it his power and blessing so that though conversion may seem in Scripture or other wise to be ascribed to divers other things as 1. to the Sacraments Conversion is not wrought but by the word that of Baptism especially called the washing of the new birth 2 to voices from heaven 3. to
continuing long and no hurt done to any they took to their old way without any terrour as formerly and asked by strangers what it was It is said they the Whooper of the Wood and made no more of it So it is with sin if we accustome our selves thereunto it brings us to carelesnesse and that to senselesnesse so that at length custome our own and others shall be pleaded and at length is pleaded for and made to justifie wicked acts and made a justification of our wicked practices as we see in those idolatrous women pleading for their Idolatry we will do as we have done Jer. 44.17 So Papists harden themselves in their superstitions and common people in their profaning the Sabboth by their sports may-games and in other their sinfull customes Thus the heart is hardened at length and becomes senselesse Simile even as some parts of the body become through use callous brawny dry and dead a dead and thick skin growing over the flesh which may be pricked or pared without sense of pain as we see in labourers SECT 4. Two moe lets Gods secret vengeance and Hardness of heart with the nature and danger of it and Means to prevent it 5 Gods secret vengeance 5 THere is Gods secret vengeance which wee are to take notice yea to take heed of whereby he gives obstinate and presumptuous sinners over to stupidity and senselesnesse denying and withholding his grace and the blessing of his word and other means from such as have neglected or abused the same whereby he bereaves obstinate sinners of sense Thus he tels Isaiah what the effect of his prophesying should be Go tell this peopple Hear ye indeed but understand not and see yee indeed but perceive no make the heart of this people fat and make their ears heavie â—and shut their eyes lest they see with their eys and hear with their ears and understand with their hearts and convert and be healed Isa 6.9 10. which terrible doom wee now are the more to be afraid of because it is six times made use of in the New Testament Matth. 13.14 Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11 8. which is more then is done by any other Text of the Old Testament So elsewhere Isa 29.10 The Lord hath poured out upon you the spirit of deep sleep and hath closed your eys the Prophets and your Rulers the Seers hath he covered c. Here my counsell is Take heed you do not so long dally with God smother his truth blind your own eys neglect his call who are taught not to dally with God make light of the offers of his grace despise his threatnings and corrections that you provoke him to curse his own Ordinances to you and give you up to senselesnesse and final impenitency and Indolency Hearken then to his first call Heb. 3.7 and to day if you will hear his voice harden not your hearts lest he give you up to finall hardnesse as now it follows 6 The not fearring the judgement of hardness of heart 6. Lastly As fear God who thus by our dallying may be provoked to deprive us of all spirituall sense and feeling so also be afraid of Hardnesse of heart whether acquired and attracted by your own means by your sensuality presumption carelesnesse giving way to beginnings custome of sinning or inflicted by Gods just judgement giving you wholly up to your own lusts or to Satan to harden you Keep so much sense as of all other evils and judgements to be most afraid of this for if God once give a man up to it which if we wil avoid we must fear it is worse then to be given up to the divel so was the Incestuous Corinthian who came to sense of his sin and repented to life and salvation but these are denyed that which they never cared for true sense of sin sorrowing for it and repentance and so are next door to hell it self It is a fearfull judgement and evill which opens her mouth for them they being in condition next to the estate of damned spirits seeing their damnation is sealed upon them and they kept under darknesse and in the insensible chains of the guilt of their sins and of their obstinate hardnesse to the judgement of the great day making men 1Vnpliable to the word stif-necked stony This hard heart is 1. An unpliable heart a dry stiffe and stony heart whereby men become stif-necked wilfull strong-headed like untamed beasts that will not admit of the yoke It is that Adamantine heart spoken of Zech. 7.12 implying a stony hardnesse Physicians would call it a Tophos or a callositie or brawny hardnesse like unto that white hard and dry substance that conglutinates broken bones It is according to S. Paul Ephes 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindnesse or rather hardnesse of heart Such in the soul as when in the body any part of it whether inward as the liver or spleen or outward becomes hard through the dyring up of the inward humidity Dry and seared whether by any infirmity as scirrous tumours or by searing or burning with an hot iron as in beasts which are gelt and then seared or by labour Such is a hard heart being destitute of the moysture of Gods grace and of his spirit a stiffe and obstinate heart which will not bow nor yeeld to Gods word by obedience matth 23.17 It s an impudent heart as Ezek. 2.14 and 3.7 by which men grow worse and worse till they perish Impudent It is an impenitent and unyeelding heart Impenitent like metal unmolten an heart resisting the word and spirit Acts 7.51 It is such a heart as was in the Jews before and now is in them since they are cast off Rom. 11.25 on whom is Cains curse It s a heart of Belial a wicked heart without yoke Deut. 15.9 that Beasts heart which was given to Nebuchadnezzar Dan. 4.16 Howsoever it is a disobedient and gainsaying heart disobedient and unyeelding Rom. 10.21 and makes men so I is such an heart as is not moved at threatnings so as to be broken thereby or at promises so as to be molten by them at judgements inflicted to be humbled or at mercies to rejoyce or be thankfull at injunctions or commands of God to obey or perform them being contrary to the tender heart or fleshy heart which is obedient Contrary to which is the tender heart the soft fleshy and plyable heart such as was in these Converts here who being pricked presently offered themselves ready to obey saying What shall we do so in Paul Lord What wouldst thou have mee to do and in the Jaylour What shall I do to be saved This is the heart of flesh in mercy promised to 〈◊〉 as shall be saved Ezek. 11.19 and. 36.26 The tender heart pliable shewing its tenderssene both to God such as was in good King Josiah 2 Chron. 34.27 whose property is to
Minister who would yet as willingly heal as wound them come among them how are they ready to cry out with the men of Ekron 1 Sam. 5.10 They have brought about the Ark of the God of Israel to us to slay us and our people and with those of Thessalonica when Paul and Silas came and preached there These that have turned the world upside down are come hither also Acts 17.6 But if men were so sensible of their sin and misery as these now were made by the word they would not put or banish them from themselves so judging and causing God to judge them unworthy of eternall life but rather in their distresse of conscience and in the sorrow of their hearts would cling close about them and not let them go till they had got some word of comfort from them Vse 3 3 See hence a main difference between the elect and reprobate both may have aking and quaking consciences Difference in trouble of soul between the sound and unsound The one seek to God but the elect fly to God and seek help from such as God hath given as Directours Instructours and Comforters to them as David who if he sought it not yet being convinced by Nathan accepted the reproof and his heart condemning him confessed his sin and received comfort in the assurance of pardon from him so King Hezekiah sought to Isaiah King Josah to Huldah and these here to the Apostles Others in their trouble fly from God the other fly from him to comfortlesse means and seek their comfort from comfortless means from miserable comforters as Cain in despair flying from God seeks to secure himself by building of a City Others seek to end their troubles in and by an halter and by making away themselves c. The elect are never pricked without good fruit others are worse by it the one come to the word and dispensers of it sorrowfull but go away comforted the other come jocund and merry but go away sorrowfull the one willingly submit to the convictions of the word and love their reprovers so much the more the other unwillingly with much murmuring and repining or with a mad resistance and reluctance But of this a touch not long since SECT 4. Directions to be followed which the Apostles do give Vse 4 4 BEing troubled let us howsoever follow such Directions as the holy Apostles in such case do give In doubts and troubles of conscience to follow such directions as the Apostles here and elsewhere give as Peter here ver 38. and Paul elsewhere Acts 16.31 And the Directions which wounded consciences should follow are these three To labour for and to make use of 1. Faith 2. Repentance 3. Baptism These are such Directions as if Christ himself and his holy Apostles Peter Paul and the rest were now to live amongst us in person here on earth and that we had them to consult withall face to face mouth to mouth and in trouble and touch of conscience to seek advice of them they would give us the same and none other which therefore are the more carefully to be followed and practised by us 1 By saith to fly to Christ and to beleeve so Paul directed the Jaylour 1. I shal begin with Faith which the Apostle Paul prescribed the Jaylour in like case as the onely thing to satisfâ—e his main doubt and desire and to resolve him in the greatest case of conscience of all when he came trembling and in consciousnesse of his sin against them and of Gods just displeasure testified by a great earth-quake which did shake the foundations of the prison and of his heart also said unto them Sirs What must I do to be saved The answer was presently given Beleeve on the Lord Jesus Christ and thou shalt be saved and thy house To which end they spake unto him the word of the Lord and to all that were in his house who accordingly were baptized he and his and rejoyced beleeving in God with all his house Acts 16.26 to 35. Acts 4.12 Christ Jesus as he onely is the Saviour and also Joy of his Church so onely faith in his blood quiets the distressed conscience and heals the wounded soul for Hee was wounded for our transgressions Christ was wounded for us he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes or bruise we are healed Isa 53.5 We know he was not onely whipped and so had his body torn but a crown of thorns was platted and put upon his head which was doubtlesse pierced therewith as we are sure his hands feet and side were on the cross which was nothing to that his sense of Gods dâ—â—pleasure due to our sins which then lay upon him till by deâ—â—â— he appeased it When then by faith in his blood we come to be justified Faith in him orly brings peace then have we peace with God and with our own consciences through our Lord Jesus Christ Rom. 5.1 Now our justification is from sin and pardon of sin and from the guilt and condemnation of it And the blood of Christ by faith applyed and made ours purgeth us from all sin 1 John 1.7 As there is no remission without blood Heb. 9.22 so no blood expiatory but onely Christs v. 13.14 no other blood can asswage the pangs of a tormented conscience Therefore in the guilt of thy sin and sting of thy conscience no redresse or succour but by looking up through faith to Christ the true brasen Serpent Numb 21.9 John 3.14 In such case then look to Christ thy surety whom as our surety we must get to answer for us and by faith set him between thee and his Fathers wrath who hath already received into his bosome the javelin of Gods wrath in answering for thee as Jonathan did for David Oh what would one give what would he not give in the anguish of his soul and horrour of hell apprehended to finde one to stand between him and Gods wrath to bear that brunt for him that he and God may kindely and lovingly close Lo Christ hath done as much for thee and none but Christ make thou him thine by faith and then fly unto him not onely at thy first conversion but as often as thy conscience by sin is wounded seek to him by a renewed act of thy faith and lean on him not to bolster thee in presumption but to succour thee in true distresse of conscience and thou shalt finde rest unto thy soul He in effect saith the same to thee which he spake to his Disciples beginning to be sorrowfull and troubled to hear of his departure from them Let not your heart be troubled saith he ye beleeve in God beleeve also in me John 14.1 2 To Repent 2 Thus the holy Apostle Peter here answers the case of conscience put by these Converts I must still so call them for being onely thus pricked they were in fieri or in
the next way to conversion and Converts they were in Gods purpose and intention saying Would you know what to do Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins c. ver 38. for the promise is to you and to your children c. where he chiefly cals on them though in words not so expresly for faith in the promise and that by repentance and baptism in the name of Jesus Christ which presupposeth faith especially in men of yeers who shall be converted they would seek assurance of the remission of their sins which onely as the case was with them and is with others distressed in conscience would afford them comfort And first saith he Repent become other men be of other mindes then formerly let this and your other sins be your sorrow and not only confesse this your hainous sin of crucifying your Saviour And not onely to consesse by which ease pardon comes and take shame to your selves and restore to God and Christ his glory hereby whereby also you shall get ease to your Consciences as David did after his heart had smitten him and that he had confessed and acknowledged his offence 2 Sam. 12.13 and chap. 24.10 and Psalm 32.3 4 5. else not but to judge our selves Prov. 28.13 but also judge and condemn your selves Jam. 4.10 be humbled under Gods hand resigne your selves wholly unto him and to his mercy but withall lay your necks upon the block and deprecate your Judge Pray that these your sins may be forgiven you and he will be favourable unto you and you shall see his face with joy Job 33.26 27 28. This in effect is his advice to them and to others also in like case 3 To make a right use of our baptism in which pardon of sin is sealed 3. Yea saith he seeing nothing can comfort the distressed conscience but assurance of the pardon of sin to this end be baptized every one of you in the name of Jesus Christ on whom ye beleeve for remission of sins vers 39. that the promise of pardon which is made to you and to all that shall truely repent and confesse their sins Prov. 28.13 1 John 1.9 may in your baptism be sealed unto you whereby also having your beleeving hearts sprinkled from an evill conscience and your bodies washed with pure water Hebr. 10. v. 22. you may in the accusations of your conscience of Satan and of other enemies be able to make and give the answer of a good conscience towards God and so wee come to answer all doubts of conscience by your faith and repentance thus sealed in your baptism for herein the effect of saving baptism is made to consist and not in the putting away of the filth of the flesh thereby 1 Pet. 3.21 Baptism is no idle ceremony but such as is said to save as the Ark saved Noah whilest we stick to it and to Gods promise sealed by it we are safe as Noah in the Ark and need not doubt of pardon of sin and so of salvation In case of doubting then being baptized look back to baptism as men do in case their titles to lands be questioned unto their fathers and fore-fathers grants especially to their sealed Wils and Testaments In the right use of all these faith repentance baptism And to wrap up all in one consider that Baptism is into the death of Christ it is also to repentance and joyned with confession of sins Matth. 3.6 11. Rom. 6.3 Mark 1.4 Acts 13.24 And therefore if being baptized as the case is with us sin causeth in thee doubts and trouble of conscience that thou maist be comforted and assured of pardon by faith have recourse to Christ and to the promise yea humble thy self by unfained repentance and hearty confession of thy sin to God we come to be assured of pardon to our comfort Numb 14.25 Ainsw ibid. This is the way if any to finde comfort and rest to the soul Thus in a mystery the Israelites sinning in the wildernesse by murmuring and unbelief are sent back towards the red-sea a type of Christs blood wherein they formerly had been baptized 1 Cor. 10.1 2. Exod. 14. Which was to humble them by repentance that through faith in Christ they might have entrance into the Kingdom of heaven otherwise they should perish for ever as indeed their carcasses not repenting nor beleeving by making a right use of their baptism though thus occasioned by being brought back to the sight of the sea in which they had been baptized perished in the wildernesse These are such directions as the Apostles of Christ and so Christ himself do give As then in trouble of conscience for sin and sense of wrath due unto it wee are to seek our cure and comfort onely from the faithfull Ambassadours of Christ who are in Christs stead to instruct exhort and comfort Isa 50.4 or in part also from godly wise meek and experienced Christians 2 Cor. 1.4 So These Directions are to be followed and to be given by Ministers By these we may judge of other advice seeing the wisest and faithfullest give onely such directions as have been named we must both wisely judge by these of such other advice as our own mindes and judgements or other men would give us and diligently and conscionably put the same in practice yea all Ministers and others may and must from the example of Paul and Peter here learn in case they be sought unto for advice how to temper their spirituall physick especially they must make use of faith and be kept from following ill courses and from falling either into despair lest when they get no ease by common externall and false remedies they following their own distempered judgements and Satans suggestions seek to end their sorrows in a halter or by violent death and of Repentance not seeking comfort too soon lest they presume and turn Libertines both in judgement and in practice or licentiousness as many who seemingly have been humbled and in conscience it may be pricked and wounded have done Peter here directs such as were pricked in heart to repent that is to be more and further humbled and made sorrowfull as Christ calls sinners such as are sick and burthened with sense of their sin and misery Matt. 9.12 13. to repentance not to cast off all sense yea conscience of sin and fears of wrath but rather to proceed and go on in their sorrow onely converting such sorrow as is from sense of wrath for sin unto sorrow for sin it self as sin as the proper cure of the former and of all hellish or legall fears and terrours Especially by repentance As it is a very fit cure of the haemorage or bleeding of the nose to divert the flux of blood by phlebotomie or blood-letting in the arm And when once the stream of our sorrow is diverted into that channell it
sound direction The word it self is every way as able to heal as to wound and so should the teachers of it also be Some they say can raise and call up spirits but not lay them Pharaohs sorcerers could by their inchantments bring blood and frogs so increasing the like plagues sent of God but they could not kill them or cause the plague they brought depart and cease no Moses must do that both for those brought by him and those brought by the Sorcerers Exod. 7.22 and 8.7 8. Vse 2. Being wounded and pricked in heart by the word in the ministery of it Use 2. thinke not the worse of the minister as if he intended your hurt or disgrace Being wounded not to conceive worse of the minister Each faithful minister though he seems to deal sharply with you yet aimes at your good if he wound you it is because he sees that course to be the only way to purge cleanse and heal you If they preach damnation to you it is to bring you to salvation If by discovery of your sin they seem to shame you it is to bring you to glory And when once they see you truly pricked and wounded they are both able by Gods assistance and as willing and ready to heal as they were to wound as ready with their oil as with their wine As the very mercies of the wicked are cruel so the wounds of faithfull Ministers and of the righteous generally are mercies their smiting a kindness their reproofs an excellent oyle Psal 141.5 3. To fly not from but to God though seemingly an enemy 3. Being wounded flie not from God from his word and ministers but to them Usually men fly from such as would wound them conceiving them enemies and in the hearers of the word it is too usually done by many who being touched by the sharp reproofs of the word forsake their teachers as either too saucy with them or too strict little thinking that thus flying from them they forsake their own mercies These converts here did otherwise betaking themselves and flying not from but to those that pricked them being indeed inwardly sustained by a secret power to expect help and direction from the same Apostles and no other If thou then or whensoever thou shalt be wounded in like case consult and say Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up After two daies will he revive us in the third day he will raise us up and we shall live in his sight Hos 6.1 2. If God by his word do wound If he help not all other help is in vain it is in vain to seek to any other for cure when he is displeased who can afford help if he deny it resolve therefore if thou must perish as thou art sure enough to do if God save not to die before the footstool of his mercy he may save thee though in seeming thine enemy at least if he do not no other can imitate the Lepers of whom we have heard 2 Kings 7.4 5 c. But if being wounded in conscience thou seek to any of the aforesaid uncomfortable means thou so forsakest the fountain of mercy and with Cain fleest from the presence of God Thus do many who as one saith well as they beleeve without repenting and therefore their faith is presumption so they repent without beleeving and therefore their repentance is desperation They mutter and murmure and are like the chaffe which when it is shaken flutters in the face of the fanner as angry with him as those Jews Acts 7. flying in Stephens face but the godly are as great wheat falling down at the feet of the fanner as these converts here humbling to Peter c. What shall we do And so we come to the third relation which may be considered between these Apostles and some of these Jewes if not all CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured by those that disrespect them 3. The Third relation of these Apostles being the same who formerly were neglected if not mocked 3. UNto whom then did these here in their distress of conscience seek saying Men and brethren c. I answer unto those whom formerly they contemned or at least neglected and accounted meanly of and in likelihood some of these were in the number of those that in the morning of the same day mocked and derided if not reviled them v. 13. saying These men are full of new wine But now that they are truly touched and pricked in heart they seek unto them with all submission and prostration of themselves and of their own wisedome and wills desirous to be directed and willing to be commanded by them by those that now seek unto them They are now taken down off the high conceit they had of themselves and in an high esteem of these Apostles they make their moan and requests unto them seeking comfort and direction from them whom formerly they so lightly accounted of if not railed on and mocked Howsoever they now thus honour those whom they formerly contemned Note The godly shall be honoured of those that contemn them 1. Often in this life which their enemies do 1. Either willingly as being converted Thus shall it be done to the man whom the King of heaven delighteth to honour Even such as seek their disgrace shall be made to honour them at one time or another 1. In this life Or 2. hereafter They shall be made to do it either willingly or against their wills 1. Willingly in and by their conversion and alteration of judgement concerning the faithful servants of God So that whereas they have spoken evill against them as evill doers they shall now by the others good works which they shall behold glorifie God in the day of visitation and so acknowledge them the true servants of God Thus the Jaylour having thrust Paul and Silas into an inner prison and made their feet fast in the stocks came not long after trembling and falling down before their feet seeking help and comfort from them washed their stripes and so did them honour Acts 16.24 -29 30 c. This is according to the promise Isa 60.14 The sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the holy One of Israel 2 Vnwillingly As 1 It may be Or 2. Unwillingly 1 By command of others as in Haman by command of higher powers So proud Haman who formerly despised good Mordecai and now had plotted his and the Jews destruction was commanded to honour him and afterwards all the Jews also in the person of Queen Esther a Jewesse before whom Haman stood up to make request for his life to her Esth 6.10 11.
did acknowledge an alsufficiency every way in him they would soon go out of themselves not in part onely but wholly and be taken off their own bottoms making God in Christ their onely shield in all their fears and dangers Christ is and ought to be All unto us and their exceeding great reward Gen. 15.1 in all their wants and weaknesses yea and Christ alone should and would be All unto them and in all things as he is to them that know him aright who of God are or have a Being in Christ Jesus who of God saith Paul is made unto us wisedome and righteousness and sanctification and redemption 1 Cor. 1.30 And now that we know the excellency and fulness of Christ let us whilest we deny our selves who alone sets price on all things else or that we may so do make him All unto us and in all things yea and above all things accounting all things nothing and as very cyphers alone nay though multiplied without him and the least things precious where he is also injoyed in which regard the second Temple in glory exceeded Solomons because of Christs presence Hag. 2.9 Mat. 2.6 Micah 5.2 Psal 37.16 and Bethlehem was not the least but greatest among the Princes of Juda because Christ was born there So a little wealth with Christ and righteousnesse is better then the riches of many wicked Yea brown bread with Christ and the Gospel is good chear So a little respect and honour in the world yea the very suffering of shame with him and for his name is great honour and matter of much rejoycing Acts 5.41 Phil. 1.29 which without him are nothing Prov. 23.4 5. 1 Tim. 3.8 Tit. 1.7 11. yea very dung And contrariwise what is abundance and all riches without Christ but meer nothing or things which are not what is gain without him but filthy lucre All is but dung without him or in comparison of him Phil. 3.8 but with Christ the dunghill is a Pallace as in Jobs case the dung cart a precious odour whence the saying of one Constantine who being with other martyrs carried in a dung-cart to the place of execution Well saith he whereas all our sufferings and sacrifices Isai 64.6 yet are we a precious odour and sweet savour to God in Christ So what are all priviledges works vertues righteousness of ours without Christ but filthiness and dung So that God of old threatned to cast the dung of their solemn feasts upon the faces of the wicked Priests Mal. 2.1 2 3. And said are in him asweet savour unto God He would not smell in their solemn feasts Amos 5.21 that is any sweet savour as he doth from the sacrifice of Christ Eph. 5.2 and from such as offer their sacrifices in Christ as from Noah Gen. 8.21 and 2 Cor. 2.14 15. We are unto God a sweet savour of Christ in them that are saved and in them that perish So the liberality of the Philippians towards Paul in prison Phil. 4.18 was an odour of a sweet smell a sacrifice acceptable well-pleasing to God Such are the prayers of Saints Rev. 5.8 Why should we not then strive to be all in Christ and to make him all unto us Make we then 1 Cor. 1.30 Christ All to us First wisedom and that both Author and as the conduit pipe by whom through the means of his Word and Spirit true wisedome is conveyed to us being content to be made wise only according to the wisedom in his Word 1. Wisedome both Author and Object revealed thereby and made effectuall by his spirit Matth. 11.25 26.27 Luke 10.21 22. and not according to books of vanity and policie and Object with Paul determining not to know any thing save Iesus Christ and him crucified 1 Cor. 2.2 whom to know is eternall life Joh. 17.3 So we shall defeat the wisedom of all plotiers and the wiles of Satan 17.3 Phil. 3.7 8. Hereby we become wiser then the wisest on earth then all our enemies that plot against us Yea whilest we are and will be wise only in Christ Satans wiles stratagems and devises against us shall be defeated God will over-reach him and all his instruments on our behalf and out-shoot them in their own bowes making their wisedome foolishness and them the authors of their own shame and ruine and find good success in all our undertakings Never any failed that in his undertakeings counsels and actions followed the direction of Gods word and suffered that to go before him and that left the issues and events of his actions so undertaken to Gods wise ordering and disposall 2. 2. Righteousness Make we again Christ righteousnesse unto us in the matter of our justification as Paul did Phil. â— 8 9. reposing our whole confidence in him alone and holding our selves compleatly righteous in him without either any act of our own as concurring to our justification with God or work of his in us other then that of faith or supposed merit our own or others or treasury of the Church So and no otherwise shall we partake of those rich benefits by which we also gain many other benefits 1. Pardon of sin 2. Imputation of his obedience active and passive 3. Adoption and Son-ship Joh. 1.12 and so to be heires of God and joynt heires with Christ himself 4. His Intercossion and appearance in the presence of God to answer for us Hebr. 7.25 and 9.24 3. 3. Sanctification 1. In all our wants of grace We from what hath been said see reason also to make him as God hath made him to us our sanctification and that first in the want true or supposed of this or that grace or measure of grace in the sence whereof it may be we go mourning and are ready to thinke our selves hypocrites at least if not reprobates In this case comfort we our selves whilest we hunger and labour after more grace and rest we in this that Christ is our Sanctification accounting his grace sufficient for us which for the present we have 2 Cor. 12.8 9. and that as he answered Paul crying out unto him of some infirmity of his his grace is sufficient for us His grace first of justification by which in Christ we are accounted perfectly sanctified and by faith in heart purified then of sanctification begun in us which God in Christ accepts of for the present Even this very thing that with Paul we are sensible of our failings would fain do better cry out of our infirmities to God for help and more grace accounting our corruptions as so many heavy burthens to us This is not done without Gods grace and spirit for we cannot so much as breath out a sigh for sin till God breath it in Zach. 12.10 Rom. 8.26 Now this measure God is pleased to accept of for the present as sufficient and Christ to us in stead of all graces as purposing to perfect his own strength in our