though they pretend they do well in rejecting of them is to be sorrowed for Yet doublesse some do too much please themselves in it thinking now they have just cause to cast off these precise preachers and Doctours of despaire who do all they can to shame men and drive them to despaire and to hearken to such as will not make the way to heaven so narrow 3 Naturall sorrow grounded on naturall causes is not saving sorrow 3 There is naturall sorrow proceeding from naturall causes either more inward and lesse discerned as from melancholy sadnesse of disposition heavinesse of heart and naturall feares and terrours whereby they dare hardly be alone especially in the dark and are often heavy and dejected but they can scarce tel for what Not that which is from occasions which are outward by which we are not to measure our sorrow for sinnne or more outward palpable and known as from crosses and losses in estate friends health liberty name and from toyl labour trouble and vexation in their callings and conditions of life Such sorrow as this causeth mistakes in judging of true sorrow divers wayes some finding their sorrow excessive and that they can shed plenty of teares for worldly occasions Evcesse in such sorrow causeth some doubtings in the godly of the truth of their sorow for sinne as if it were as losse of wife husband child friend c. but that they cannot so sensibly mourn for their sins do hereupon question the truth of their sorrow for sin as not sufficient or enough because not so great as they conceive as worldly sorrow is in them but without just or sufficient ground seeing 1 worldly sorrow runs with the stream of nature which it hath to help it not enough But it should not Why whereas spirituall sorrow runs against the stream of nature and is meerely from grace which often receives resistance and abatement from the opposition of nature and carnality 2 Sorrow would be considered as in the will well guided and led by soundnesse of judgement and not so much as it is in the sensitive part of the soul and so sin is most hated and abhorred and in gods account and acceptance most sorrowed for whilst it is by true judgement acknowledged a greater and truer cause to deserve and procure sorrow then any wordly losse or crosse whatsoever 3 sorrow for sin may be and is in Gods deare children greater in vertue though the other seem greater in quantity as good corn in time will overgrow the weed which for the present is higher and as the small spring or fountain and still stream fed by a spring will outrun and outlast the violent land-flood which though for the present it run over its banks and make a greater noise yet when the great rain that caused it is done It soon runs it self dry but the other still keeps its tenour and constant course An affection then whether of Joy or grief is not to be measured by the sudden indeliberate passing motion of it How we are to judge of the affection of grief and joy but according to the setled habit in the judgement and estimation and as is said dislike in the will for as on the one hand a man sometimes laughs and cannot but laugh at a toy in which he yet joyes not so much as in many other things concerning which he doth not for the act of laughing so lively carrry himself so on the other hand a man may be more stirred and moved whether with anger or with sorrow for a trifle or a thing of lesse concernment in the main then for a greater matter and spirituall losse for which yet more solidly truly and lastingly he mourns Lighter sorrows make men cry out Difference betweeen naturall and spirituall grief in regard 1 of causes when greater do more deeply affect and are thought on more in silence As then there is great difference in the cause of sorrow wordly grief being caused by worldly and nnaturall causes but true sorrow is wrought by the word and is for sin so also in the continuance naturall grief pain and sorrow wears away with time as who grieves now for the pain sorrow sicknesse or losse he suffered many years ago whereas true contrition 2 Of Continuance even after pardon will and ought to be renewed for our further humbling all our life long in remembrance of sinnes of youth Caveat long since repented of Onely to such I say let this serve to humble you the more when you find your selves so excessive in worldly losses greater sorrow for natural causes then for sin should more humble us but not dishearten us and so remisse in the other be hence excited to mourn the more for sin to check your hearts for this inordination and to turn the stream of your tears into the right channell and if such a crosse or losse be so bitter cry out oh bitter sin of mine which hath caused all this sorrow Howsoever measure not thy sorrow for sin as not by other mens scantling as is lately said so not by thy own greater sorrow as at least thou thinkest in and for temporall evils But far be it from thee to mistake sorrows labour toyl and suffering in and for temporall things for or in stead of saving sorrow and such as will bring thee to heaven Bodily sorrow is not godly sorrow simply as is mistaken 1 By Papists in their sufferings 1 Voluntary as yet divers do who having as yet never shed one tear or so much as fetched one hearty sigh for their sins either all many or yet any one yet perswade themselves that their sorrows sufferings are to salvation Such are the Popish sort generaly who ascribe so much to their sufferings whether voluntarily inflicted on themselves by hard usage of the body by whippings scourgings fastings pilgrimages the like where they take penni worths on their skins but their sins souls are no whit touched or mortified but increased rather a superstitious conceit of merit and satisfaction made thereby to Gods justice or justly inflicted on them by the hand of justice for their disloyalties 2 Inflicted treasons conspiracies poysonings or attempts to destroy their Soveraign Liege Lords Kings which just punishment of theirs they will falsely call martyrdome and a Baptisme of blood washing them from all their sins without any other sorrow for their evil deeds in wh ch they rather glory rejoyce standing in stead of all other punishment to them either in Purgatory or yet in hel which by this means they hope and suppose they do escape prevent 2 By common Christians who acknowledge no other sorrow for sin then such as is outward Others there are who through their ignorance or rather as they are leavened with Popish principles conclude with themselves they need no more sorrow then such as they have found for if sorrow be good they have had
qualifications or to derogate from free grace or to hold men to a legal faith c. And the main Doctrine repeated Such an order as this there is in the work of Conversion which I name not to bind the Lord to an order or to an uniform dealing with all converts some whereof he humbles more some lesse and accordingly comforts some sooner then others in some he works all these in a shorter time it may be at one Sermon whereas others are long held under the spirit of bondage before they come to hope or to any assurance some stick longer in the birth then others neither do I intend to tye every convert to give a strict account of all these particulars or of the severall degrees and steps by which he hath been brought along But my chief aim in naming these in this order is to shew and declare and withall to make good the former point of Doctrine which is that such as God will convert and save must first be pricked in heart that Conversion and faith is not wrought in an instant without some preparatory works going before and that in the generall God first humbles before he comforts there is constantly this Order first sight of sinne sense of wrath wounding pricking self-despair and then and not before or not without the other hope of mercy joy comfort true conversion faith assurance 5 The application and use of the said Doctrine perseverance and salvation So that now at length this main doctrine being explaned illustrated Demonstrated and both reasons of it given and the manner order steps and degrees of Conversion shewed It remains that it be applied and made use of CHAP. XI Containing an use preparative to the rest or of triall 1Vse of triall of our estate 1 THe first Vse shall be preparatory to the rest and it is for Triall and by way of Query I ask thee then whosoever whether thou ever hast been savingly or at all pricked in in conscience or wounded in spirt for thy sins thou mayest try thy self and know the state and condition of thy soul by that which hath been taught and proved at least negatively so that not finding such things and such effects of the word of God and particularly of the legal part of it wrought in thee thou hast just cause to suspect thy faith yea undoubtedly to conclude that as yet thou art no true Convert nor in state of grace and that thou hast not Christ as wanting faith for when all such effects of the Law are wrought in thee thou hast yet much to do but if these things be not done then art thou farre off from grace and if so in that state before thou be so humbled thou diest thou art for ever undone Now whereas these works are the effects of the Law and word 1 preached Foure Interrogatories put to each conscience whereby sinne both against the Law and Gospel is made known and discovered 2 Applyed whereby sinners are convinced and made guilty 3. Pressed upon them and followed home with curses and denunciations of wrath c. whereby 1 in the conscience follows self-judging and self-condemnation 2 In the Affections horrour sorrow shame self-despair Yea and 3 it may be hereupon in the understanding consultation what to do I ask first dost thou know thy self and thy wayes to be sinfull and vile Dost thou now see that evill by thy self which formerly thou knewest not 1 Concerning our knowledge Doth thine uncleannesse evill concupiscence covetousnesse appeare to thee no longer tricks of youth naturall desires good thrift and husbandy and thine excesse and abuse of Gods good creatures in and for company of others no longer good fellowship and neighbourhood and sociablenesse and so in other particulars where thou hast called evil good and good evil by condemning in thy self others and the good wayes of God of too much precisenesse humour folly and madnesse but do the aforesaid vices now shew themselves to thee in the glasse of the Law and word preached to be what indeed they are horrible sins of dishonour done to God provocations of the eyes of his glory pernicious to thy soul c. and hast thou another judgement then formerly of the good wayes of God and of his people This is a good beginning and signe that God intends further good unto thee and throughly to convert thee But if thou art not touched with a sight or sense of thy evill estate and wayes if yet through thy ignorance thou be alive in thine own conceit I must tell thee thou art dead in sinnes and in thy naturall and lost estate and so continuing shalt die in thy sinnes and perish for ever 2 Concerning the judging of our selves Revel 3.17 2 Hast thou yet never been made by the word and Law to judge thy self thine estate and wayes Hast thou never been made guilty self-convinced self condemned to be under wrath or at least to be most worthy of wrath I must tell thee thou must then be judged of God and that eternally Hast thou not been sensible of thine estate under darknesse under Gods wrath under the curse and damnation and so hast thou not been weary of thy naturall estate and condition I say then thou hast cause to fear eternal darknesse wrath and damnation Dost thou think thy self in good estate and wast thou never convinced or sensible of worser condition then thou art in Suspect thy self all is not well with thee He that dreams of a conversion or state of grace and of a fulnesse without some sense of his former estate shall when he a wakes prove hungry empty of grace deceived in and by a false birth yea and hardened to his destruction Judge then thy self in time that thou be not for ever judged of the Lord I exhort thee to take heed of security to arraigne thy self at thine own bar and to suffer the word to judge try yea and to condemn thee Try by it not onely thy cursed estate by nature and thy grosser sinnes but thy omissions yea thy best actions thy vertues and righteousnesse thy services and sacrifices in which thou restest and seemest to trust 3 Concerning our sorrow 3 Let me ask thee hast thou never yet sorrowed when thou hast heard and been wounded for thy sinne nor trembled at the voice Habbak 3.16 I must say and tell thee the more is behind and for the present thou art far from true joy know that sorrow must be in the evening before there be joy in the morning thou must sow in tears before reap in joy 4 Concerning our consultation Lastly hast thou never as yet either questioned thine estate or come so farre as to consult about the bettering of it and to come out of thine old and naturall condition I say do both the one and the other in time and know now till I tell thee more fully of it hereafter on this Text that God fills those mens heads with care
Where 1 How they came to be pricked Chap. 6. 2 That all true Converts must first be pricked in heart Where The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it is so and there the 1 Explication Chap. 7. Sect. 1. 2 Illustration Sect. 2 3 4. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Demonstrations or Reasons why God will have it so Chap. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the manner order and degrees of Conversion 1. As it depends on love in God chap. 9. 2. As it depends on the power of God and that in regard 1. Of the meanes and persons working it Chap. 10. Sect. 1. 2. 2. Of the work it self where the works 1. Of the Law § 3. 2. Of the Gospel Sect. 4. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Uses and Application The Vses and Application Where USES of four sorts 1. Generall of Triall and as preparative to the rest Chap. 11. 2. Such as respect those who as yet have not been pricked 1. Of Instruction Chap. 12. 2. Of Terror Chap. 12. 3. Of Exhortation where 1. Motives Chap. 13. 2. Meanes to be used 1. Le ts removed 1. Such as hinder the words to pierce Chap. 14. Sect. 1. 2. Such as keep the soul from being sensible of pricking Sect. 2 3 4. 2. The Means to be used are 1. Gods Word C. 15. § 1. 1. Heard 2. Recalled 3. Applied 2. Consideration of sin sect 2 1. Originall 2. Actuall 3. Gods judgements 1. On our selves § 3. 1 Past 2 present 3 tocome 2 On others c. § 4. 4. Gods high Majesty well thought on Sect. 5. 5. Earnest prayer Sect. 6. 3. Such as respect those that have been pricked in heart who are 1. Instructed 1. Not to return to sins sorrowed for chap. 16. § 1 2. 2. To go forward with this work of Humiliation sect 2. 2. Exhorted § 3. where 1. Reasons why we are not to rest in every slight sorrow Sect. 4 5. 2. A Case resolved shewing when a man is humbled enough where 1. Directions to such as seem not humbled enough Chap. 17. Sect. 1. 2. Signes of true sorrow 1. From the grounds of sorrow 1. Negatively § 2. 2 Affirmatively c. 18. § 1 2 3 4 2. From the Concomitants and Effects of it cap. 19. in seven Sections 3. Comforted cap. 20. 4. Such as concern all who are 1. Instructed how to carry themselves towards mourners Chap. 21. 2. Such reproved as censure and reproach them Chap. 21. 3. All of all sorts exhorted to get mournful hearts Chap. 22. 3. What they said And said unto Peter and to the rest of the Apostles Men and Brethren What shall we do Where four thing 1. Who said Such as were pricked Chap. 23. 2. When Presently Chap. 24. 3. To whom and so of whom do they seek direction namely of the Apostles who are considered in relation 1. To God where 1. The nature of their Office Chap. 25. § 1 2 3 4. 2. Their order of naming Chap. 26. 3. Their number Chap. 26. 2. To these Converts as the same who 1. Wounded them C. 27 2. Were derided by some of them Ch. 28 4. What they said where 1. A Compellation 1. Men Chap. 30. 2. Brethren Chap. 31. 2. A Consultation where 1. Who consult who 1. For number Chap. 32. 2. For inward motive Chap. 33. 2. About what even the saving of their souls Ch. 34. 3. The Consultation it self Shewing how such as are converted must be qualified namely They must 1. Consult and shew care of the main shaking off security Chap. 35. 2. Deny themselves 1. Specially in matter of salvation and in duties belonging to Conversion Chap. 36. Sect. 1 2 3. 2. Generally in all things else where 1. In what things 1. Absolutely Section 4. 2. In some case only as in things 1. Natural Sect. 5. 1. Faculties of soul 2. Things of this life 3. Life it self 2. Spirituall in 1. Duties § 6. 2 Gifts § 6. 3. Eternall as 1. In some accidentals of glory as 1 Degree Sect. 7. 2 Time Sect. 7. 2. In glory it self that concerning the salvation 1 Of others Sect. 8. 1 dead 2 living 2 Our own Sect. 9. With a Generall Reproof Sect. 10. 2. For what we are to deny our selves namely for 1. God in his 1. Perfections Sect. 11. 2. Glory Sect. 11. 2. Christ in his 1. Excellencies Sect. 12. 2. Alsufficiencie Sect. 12. 3. Our own souls considered in their 1. Worth § 13 2. Salvation § 13 4. Publick good of 1. Church § 14. 2. Common-wealth § 14. 3. Publick persons § 14. 3. Be ready to do Gods wil and to submit to it in matter of 1. Salvation Ch. 37. § 1 2 2. Religion and Worship Ch. 37. § 1 2 3. Odedience with the comfort of so doing at Christs coming Ch. 37. § 1 2 A TREATISE OF COMPUNCTION OR Pricking of Heart Acts 2.37 Now when they heard this they were pricked in their heart and said unto Peter and to the rest of the Apostles Men and Brethren what shall we doe CHAP. I. Concerning the time of mens Conversion With Vses The good fruit of Peters Sermon THese words and the following shew the fruit and good effect of the Apostles teaching on the day of Pentecost especially of Peters Sermon which was the conversion of many Jewes Conversion even three thousand soules the beginning and preparation whereunto is contained in these words Where we have first Where 1 The Meanes Instrument of Conversion Gods word preached The Instrumentall cause of their conversion expressed which was Peters Sermon from the fourteenth verse to this verse but the vertue and power of the principall Worker which is God and Christ by the Spirit is included Secondly A double Effect First Their being wounded in heart Secondly The expression of their inward sorrow and care to be saved by their words Or we may referre all to these three Heads What these Converts First heard Secondly suffered thirdly said SECT 1. Concerning the change in Conversion NOw when they heard this The summe of what they heard is in the thirty sixth verse namely first The dominion of Christ Secondly Their sin in crucifying him This heard and beleeved Where 1. Time 2. Persons 3 Meanes of Conversion is made the ground of their conversion Where we may take notice of first the Time Now when secondly Persons They thirdly Meanes Heard this Where first the Act heard secondly Object this All which being expressed in the English are implyed in the Originall The Time Now and not till now The time of their conversion Now and not before though formerly these Jewes heard not only the Apostles but Christ himselfe often preach unto them Now they are pricked and cry out when before no word would pierce their hard hearts nothing was heard from them then but such like speeches as these Thou art a Samaritane and hast a Devill Away with him crucifie him c. but now they are inwardly wounded
the truth And these are not all but some onely who there opposed to such the followers of Antichrist who shall be damned This makes Saint Paul speak with distinction when he mentions vessels of mercy which God hath afore prepared to glory Even us saith he Rom. 9.23 24. whom he hath called not of the Jewes onely but also of the Gentiles Yet not all Jewes nor all Gentiles but us whom he he hath called of the Jewes and of the Gentiles And S. John brings the foure Beasts and foure and twenty Elders in praising the Lamb and saying For thou wast slaine Rev. 5.9 and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Not all Nations but some out of all Whence is this Which depends on his free Election Rom. 9.15 Jer. 31.3 but from Gods free Election and soveraigne will who will have mercy on whom he will have mercy c. According to that in Jeremy I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee 1Vse God excludes no sorts calling or kind of men if they repent VVhich is for comfort Vse 1. God being so free in his choyce and calling of men as that he chusing where he will calling or chusing none for any goodnesse either actually in them or foreseen nor rejecting any of any sort of men for their unworthinesse simply It is for comfort to such as receive the word in humility who hearing it repent and beleeve Let their condition or state be what it will be in the world let not them exclude themselves by impenitency and unbeleef and God will not exclude them He will have none make arguments against themselves saying I am an Eunuch I am separate or an heathen c. no Isai 36.3 6. let them but joyne in covenant with God and doe the thing which God commands and they shall be welcome to him as any So I say also for the rich whose salvation is most difficult and for the noble 1 Cor. 1.26 of whom not so many are called yea for the greatest sinners let them hear and obey Gods word and they may rest assured of acceptation with God Yet not for any worth in them but by vertue onely of Gods free Promise grounded on his free Election So that we further inferre That Vse 2 the difference between man and man in regard of saving grace is not from men themselves God mades the difference between man and man singling out some to whom only he sends the Gospel but from God from his Election his saving free and powerfull grace who in and by his Spirit accompanying the word preached singles out by effectuall calling whom he pleaseth and so separates between man and man To which end God with choice and according to his freedom and will sends the word so to some as that he denyes it to others Acts 16.6 7. where he hath any belonging to his Election whom he will save thither he sends his word in the ministry of it chiefly for their sakes Acts 16.6 7 14 30 31 and 13 10. So it was send and directed to Philippi and Thyatira for the convesion and salvation as of others so of Lydia and the Jailour and to Corinth in which City God had much people And however the Promise is to be propounded to all and some to whom he makes it effectuall near or far off that will hear it yet the thing promised that is Christ life and salvation belongs not simply and without exception to all and each but to all with this restraint To you and to your children and to all that are afar off even as many as the Lord our God shall call as it is in this Chapter vers 39. Now these are only the Elect as Acts 17.48 where it is said As many as were ordained to eternall life beleeved but none else These are they whose hearts the Lord openeth as he did Lydia's that they attend to the things spoken and beleeve them which all doe not Of which more anon Onely this teacheth such as finde the fruit and effects of this grace of God in themselves Vse 3 to be specially and singularly thankfull unto God for the same To be thankfull to God more then others even as God hath specially singled them out from among others and made them vessels of mercy Lord what am ' I that thou hast manifested thy choyce of me as thou passest by Whence is it that thou thus by thy saving grace comest to me and not to ' many others For if Christ on the behalfe of such who partake not of like choyce mercies confessed to God saying I thanke thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight then I conclude such as have found this mercy and speciall grace should on their own behalfe blesse God from the soul and seek more to glorifie God in their lives then such great ones on earth who having a name of wise prudent learned holy yea and of the Church dishonour God by their pride insolency and arrogancy too ascribing whatsoever wisedom grace and holinesse which they pretend and presume they have not to Gods free saving and effectuall grace but onely to his common grace and favour vouchsafed alike to the reprobates as well as to them but which they have made a better use of then those others by using their own Free-will better Vse 4 A reproof of the unthankfull and of the enemies of Gods grace Oh unthankfulnesse Who that effectually and truly did partake of Gods saving and speciall grace did ever long at least seeke to take the honour and praise of the work from God to themselves as these do who meerly fancying that grace they have not will have the stroke the casting voyce or the casting of the ballance in their own hands Let God have the honour then of making the difference as well as of giving of grace common to all hearers as the Apostle beating down mans pride doth teach us 1 Cor. 4.7 Of which place more below CHAP. 3. Concerning the Means of Conversion SECT 1. Of the efficacy of Gods word Whence it is And of the Vses of it 3 The Meanes of their Conversion the hearing of the word preached THe third thing here considerable is the Instrumentall Cause or Meanes of these Jewes Conversion And this is on Gods part the word preached on mans the same word heard and received by faith First generally by which through beleef of the threats and law the heart comes to be pricked and wounded being convinced of sin and wrath due unto it then speciall by which through beleefe of the speciall promise and by particular application and use of the remedy here prescribed vers 38. the heart comes to be healed Now when
they heard this Where is first the Act of hearing VVhere 1 The Act of hearing which implyeth preaching Rom. 10.14 15. Secondly The Object what they heard First Hearing implyeth teaching and preaching as here Peter preacheth and they hear and how shall men hear without a Preacher saith Paul and how shall they preach except they be sent first of God So that we have here to note Note 1. The power and efficacy of Gods VVord First the power and efficacie of the Word of God preached Secondly the profit and good fruit of hearing it aright Peter speaking onely in the outward eare they that heard are pricked in the heart and by further hearing are fully converted 1. The word of God is a powerfull word because soundly taught and wisely applyed as here we see where not onely for number three thousand but for quality scoffers mockers yea persecuters were converted by it so the like afterwards and in some measure to the end of the world No word of man no not in the mouth of the most eloquent Oratour can worke such effect as this doth In changing the effections and verting soules Acts 26.18 this hath a power on the soule not onely to move the affections but to change them to renew them to convert them and turn the soule to God from death to life from darknesse to light by opening of the eyes yea from the power even of hell Psalm 19.7 of the very Devill himselfe of Satan unto God The law of God converts soules and changeth stones into bread yea flesh base metall into pure gold beyond all Chymicall transmutation turning beasts into men yea beasts into men in which regard the Church differs from the Arke of Noah a type of it in other things for there the beasts that entred into the Arke received no chainge nor alteration but if they went in uncleane wilde and savage they also came out uncleane wilde and savage but in the Church of God where Gods word is powerfully taught it is not so with every one we come in unclean but go out clean we come in wilde we go out tame we come in wolves lions vultures we goe out lambs deere and doves we come in beasts and go out men yea new men regenerate as one well noteth Here it might be shewed how that by the power of one text only some hath been converted Iun. in vita as Junius reclaimed from Atheisme by casting his eye on Job 1.1 Saint Austin See Dr. Featlyes sermons on this text by taking up the Bible and reading the first place he lighted on which was Rom. 13.13.14 not in gluttony and drunkennesse not in chambering and wontonnesse c. was fully converted from his wantonnesse yea his friend Alypius desiring to peruse that place and reading the next words Rom. 14.1 Him that is weake in the faith receive you besought Saint Austin to strengthen him in the faith and he became a Convert also And I beleeve if every one would tell their experiences in this kind and how the word either at first or since in their anguish distresse temptations hath strengthened comforted and upheld them we should â—eed no other proof of this truth But whence hath the word this power Not from it selfe 2 VVhence hath it this efficacy from God and his spirit Psal 149.6 7 8 9. but from the Author which is God who when and where he pleaseth maketh it powerfull and effectuall by his spirit accompanying the same It is a two edged sword and cuts both wayes as God shall please to weild and use it either to wound or prick savingly like the Surgeons lancing-knife or to wound to death like the sword of an Enemy but we speake especially of the former work of it whereby it shewes it self quick and powerfull Heb. 4.12 whose instrument it is sharper then a two edged sword piercing even to the deviding asunder of soul and spirit and of the joints and marrow being a discerner of the thoughts and intents of the heart And so it is called the power of God to salvanion to every one that beleeveth Rom. 1.16 that is Gods powerfull instrument by which he worketh faith in men and converts their souls Now as the instrument hath no power of or from it self but onely a fitnesse thus or so to be used and workes in and by the power of the chief workman working in the power of him the principall Agent as the steele with which the Load-stone is capped so it is here The sword cuts not without a hand to weild it and then it cuts according to the power strength and will lesse or more of him that useth it so the word or words of the Preachers being quantity have no efficacy of themselves or considered as a sound or beating and dividing of the ayre but as it is an instrument of God appointed and sanctified to produce such great effects so that the power is from Gods Ordinance and not from the word of the Preachers who by the sounding of rams hornes made the walls of Jericho fall down â—nd by vertue of â—is ordinance as did the rammes horns of old Moses rod in dividing the sea which sounding was rather a signe at which then any cause by which the walls fell even as Moses his rod by which he smote the Sea had not that power in it selfe but by vertue of Gods appointment Moses smote with it because God had so commanded but God did the worke And though the Word preached work after another manner yet the worke done by it whether it be conversion comfort pricking melting bruising c. is from the effectuall power of God and of his Spirit who doth the deed 1 Cor. 3.6 so that Paul may plant Apollos may water but it is God that gives the increase and so the Word is compared to a sword and hammer which bruiseth Jer. 23.29 Isa 55.10 Acts 2.1 3. to a nayle which pierceth and to fire which melts and mollifieth to a mighty winde and thunder which shakes the heart of the stoutest Thus here Gods Spirit being like water both for abundance and strength poured out in the signes of a rushing mighty wind and of fire makes the word of Peter and others thus powerful the power of which spirit shewed it selfe not onely in the tongues of the Preachers but in the hearts of the hearers so afterwards the Apostles being armed with the promise of this power Mat. 28.18 19 20. are sent out to all Nations to convert them which thing they also did but who a few men of no account of no learning some of them of no authority or state whom Kings of the earth whom with these chains comming out from their mouth as is fabled of Hercules Celticus they did binde and bring into subjection under Christ Bodin de rep lib. 4. cap. 7. So wise Philosophers and the learned the proud and refractory but by what meas and
armes did they thus go forth conquering whithersoever they came yea and subduing spirituall and infernall power 2 Thess 2. Their weapons were not carnall but spirituall yet mighty not of themselves but through God c 2 Cor. 10.4 5. Thus Christ came to be set up in his throne and thus in after times after that great defection foretold Antichrist began to be cast out in many Kingdomes by the preaching of Luther in whom God shewed his mighty power and of whom one writes thus saying Vir sine vi ferri vi verbi inermibus armis Vir sine re sine spe contudit orbis opes He was one who without sword or speare by the onely power and weapons of the word of God without strength wealth and hope in himself overcame and subdued the power and strength of the world Alexander was renowned admired because with so few he subdued so many but here are conquests more admirable then his whereby moe and greater enemies even the powers not of the world only but of hell are subdued and that by fewer and to outward seeming weaker means Vse 1 Vse 1. This power of God in his word by which he then did and doth still goe on triumphing It s for terrour to the opposers of the word as he will till he have brought the necks of all his enemies in subjection to him one way or other is to be admired and acknowledged and we thence assured that the Lord Christ and his cause and Gospel shall in his good time prevaile against all opposition of men devils and Antichrist and that it howsoever supprest sometimes yet shall not be wholly oppressed it is like fire Which to them will prove like fire which though kept under and halfe smothered down yet will worke it self free having a consuming power in it to devour all combustible matter which stands in its way The word cannot be restrained as the Arke detained by the Philistines wrought it self out and as the people of Israel in Egypt by strong hand delivered it self and made the enemies weary of it Which may be terrour to all enemies of the Gospel and of the sound preaching and Preachers yea and Professors of it And a fair caveat to all that they meddle not with such edge-tooles the word will prove a sharp sword to them as a mall hammer or as a burthensome stone to crush such as heave at it or are enemies to it or yet do resist it in themselves Vse 2 2. For Confutation we hence conclude To confute first the errour of Vniversall grace and of free-will in man to accept of grace And secondly of mans power to resist Gods grace that to the conversion of a sinner there is more required then the hearing of the same word or the same common-motives and in a word then common and universall grace there must a speciall and an effectuall power go along therewith but that is no power of mans free-will but of Gods free and powerfull grace which therefore would be begged so oft as we heare Gods word Secondly That where God will convert any indeed it is not in the power of man to resist finally But these being points of Controversie I list not to insist upon them Onely for them both Know that conversion of soules and faith is made the affect as of the word preached The power of God in working faith Ephes 1.13 20 so of the power of God the greatnesse of his power yea the exceeding greatnesse of his power yea of the might of his power even effectually and actually and therefore irresistibly working as it is there also said according to the working of his mighty power even the same power by which he raised Christ from the dead i. e. the power of the Godhead Therefore as a man conferres nothing of his own to his bodily raising to life The same by which Christ was raised from death or to his own creation so he hinders it not when God will raise him up as we see in Lazarus he rose not of himself neither could he hinder his own rising he arose not by his own power and yet it was he even Lazarus who did rise Even so is it in our spirituall resurrection from the death of sinne which is wrought by the power of Christs word Ephes 5.14 saying Awake thou that sleepest and arise from the dead And we do so but then it is Christ who by his word which is operative gives us light and life Yet we must know that man in his conversion though it be thus both infallibly and powerfully wrought Yet man is not compelled is not forced or compelled to it but according to Gods wisedom as well as power is first made willing so Gods works though powerfully yet sweetly he so draws us as that wer un willingly after him Which teacheth us to live to Gods glory This overthrowes the contrary errour of Jesuites Lutherans and Arminians and teacheth us to give the whole glory of our conversion to God from whose mercy and power it is to depend on him for a continuall supply and influence of his grace to live wholly to him whose creatures we are both by nature and grace c. 3Vse Of comfort and Encouragement 1 To Preachers having a refractory people 3. It is a point of comfort and encouragement and that both to Ministers and to people 1. Ministers are hence encouraged to preach the word with power and with authority as knowing whose Ministers they are and that they have their Commission from him whose is all power and who according to that power calls and sends them forth promising to be with them to the end of the world so though they meet with opposition in their Ministery Neither to be daunted or otherwise have a refractory people of hard hearts and necks to deal withall opposing deriding and mocking them so that through discouragements they be ready with Jeremiah Jer. 20.8.9 who so found it to resolve to give over preaching or at least such plain and home-teaching yet ought they not to be discouraged but at Christs bidding to cast in their net again Not to despair of them otherwise we disobey yea and distrust the power of our Master Christ whose word if with Jeremiah we offer to shut up we also finde it in our heart as a burning fire shut up in our bones which will make us weary with forbearing that we cannot hold In case then that with Peter wee fish all night and catch nothing yet at Christs bidding let us cast in againe as he did and we shall in his time catch and make a great draught Joh. 21.11 as Peter did of an hundred fifty three great fishes thereby was but foresignified to him this great conversion of so many thousand soules by his Ministery whereby Christs promise to him at his calling to the Apostleship was made good unto him I will make
Vse 1. This condemns all such doctrines whether Popish or Lutheran as make either Christ but half a Saviour To condemn such Doctrine as makes or us so much 1. Christ but half a Saviour 1. The Popish sort make Christ but in part a Saviour first in part only a Prophet adding doctrines of men of the pretended Church and Traditions to his written word by which as by a rule he teacheth us and our teachers too yea by ascribing to their Popes a power of judging and determining of Controversies Secondly in part a Priest setting up a sacrificing Priesthood now in the New Testament whereby they really and effectually pretend to offer up Christ for the sins of the quick and dead which was his work alone who was once offered to bear the sins of many Heb. 9.28 and 10.14 and who by one offering of himself hath perfected for ever them that are sanctified which his work they make common to every Masse-priest yea by ascribing merit and satisfaction to the works and sufferings of men laid up in the supposed treasury of their Church and by dividing the work of Intercession between him and the Angels and Saints Thirdly in part a King making the Pope to have a plenitude of power and Soveraignty both spiritual over mens consciences and temporal over their persons also and over all the Kingdoms of the earth 2. Which makes us so much 2. Both Popish and Lutheran and Arminian doctrine make us Men half Saviours with Christ if not more whilst they teach that mans nature is not so sinful and disabled by sin as it is ascribing much to nature and to the power of mans will giving him the casting voice or the casting of the balance in this work of grace saying Christ gives us grace indeed and power but so none is yet converted it is a common grace given to all so the grace and power is onely grace to believe if we will to repent and convert if we will to be saved and persevere if we will and so ascribe merit indeed to him and to his death but efficacie and application to themselves derogating from Christ to give to man whereas it is God onely that works and gives both power and will Phil. 2.13 1 Cor. 4.7 and that effectually worketh in us both to will and to do and that onely of his good pleasure his grace onely makes the difference Where such doctrine as this is taught 2. Hence a Trial of Doctrines and of Religions That Religion truest which gives most glory to God and teacheth and practiseth self-denail there is little hope of any good to be done to mens souls That which hath been taught may also be a Rule of discerning of true Religion or Doctrine and the false It is a sure and infallible Rule That Religion which takes away from our selves not onely teaching but working self-denial making men go out of themselves and truely humbling them and which gives all glory to God is the true Religion But such is our Religion and such is not the Popish Religion no nor Lutheran so far Do they not teach beside what is said of them already that they have no original sin in them after they are washed by Baptism VVhich 1. Popery doth not That men are able to fulfil and keep the Law fully in this life yea more do more then God commands even such things as they call works of supererogation whereby they merit heaven for themselves and others Whereas we teach that even after Baptism men have cause to cry out not onely of actual but original sin and to say with Paul Wretched man that I am who shall deliver me from the body of this death or from this body of death and to say as Christ saith to us When we have done all that we can do we are but unprofitable servants An Objection answered I know false Religions seem to teach self-denial but it is in word onely not in deed The Papists will humble the body by afflicting it many ways punishing and not sparing it Here is a shew of humility unlesse onely in shew and of self-denial yet it is but a shew being Will-worship and a voluntary humility arguing indeed much more pride then humility whilst they are as without command from God so puffed up thereby with an opinion of merit and of satisfaction whereby they derogate from Christ and arrogate to themselves whom therefore we justly charge as Paul did such Volunteers in humility as they imitate See Coloss 2 18-23 to be under such shews of humility vainly puft up by their fleshly mindes i. e. falsly humble truely proud humbled in body proud in minde and hearts which may call to them whilst they are whipping the body or macerating it in the words of King David when God sent a pestilence which destroyed seventy thousand of his people Lo I have sinned I have done wickedly 2 Sam. 24.17 but these sheep what have they done Let thine hand be against me and against my fathers house so we are still proud hearts wicked hearts c. what hath the body done without us Let thine hand be against us to humble us I say the like of Popish penance where in their confession to the Priest is a shew of humility and self-denial in shaming themselves yet in that their other work of penance or satisfaction is pride with a witnesse And though some other urge self-denial and humility and meeknesse in receiving the Word and in word seem to ascribe much to Gods grace 2. nor Arminianism yet what pride is this and errour to make this humility if not a cause yet a condition even of the grace of Gods election as it concerns particular persons at least a respect a point or term from which election flows and so no fruit or effect of it as yet true humily and all other graces are 3Vse to shew why so few are savingly pricked 3 Vse Here we see the true cause why few are savingly pricked in heart and truely humbled namely ignorance of the worth office excellency and glory of the Lord Jesus Christ and of our own vilenesse sinfulnesse and damned condition whereof we are not nay will not be convinced as yet these here now were The truth is The reason is their ignoronce till we see and acknowledge Christ not onely in his natures and offices but in his exaltation and glory and as Lord over all and Judge of quick and dead as also our own basenesse sinfulnesse guiltinesse impotency desperate and damned condition we shall never be truely humbled in our selves or have nay not so much as seek interest in him or salvation by him 1. Of Christ and his glory 1. Ignorance of Christ and his glory against whom we daily sin is one main cause why men reject him and why he rejects them We see it in the Jews who 1 Cor. 2.8 if they had known him to be
zeal Yet if thou goest no farther and out-strippest them not in sincerity Dike of Deacif ch 10. honesty and goodnesse of heart as one well sheweth by inward renewed good qualities as good never a whit as never the better At least thou wilt come short of salvation But I must remember my self that I am speaking to and of such as are sensualists senselesse sinners livelesse blocks muddy worldlings in a word such as think it folly to trouble their heads or themselves with any serious thought of their sin or of Gods wrath due to them for the same who love to be at ease to enjoy their false peace and their pleasures of sin without interruption or molestation and in a word who are loth with the Devil to have their sins cast out or to be tormented before the time to these I must now Lastly or Fifthly say that this their secure estate is a fearful signe that all wil not end well with them 5 Sensualists and secure ones have most cause to morn this their calme will end in a fearful tempest Such as now never dream nor wil be told of the necessity of this trouble of conscience are the only men that have most cause to mourn who indeed are by all that know their estate and love them better then they either know or love themselves to be pitied and prayed for and to expect a storm as Job did for his children in after their feastings For these are they who being merry and light-hearted and spending their days in wealth and mirth suddenly go down to the grave or to hell Job 21.13 as those secure ones of the old world Mat. 24.37 38 39. And as the Jewes concerning whom Jeremiah doth pitiously complain and lament The young men have ceased from their musick The joy of our heart is ceased Lament 5.14.15 our dance is turned into mourning c. So wil secure sinners finde it either here or hereafter And yet alas that they who have most greatest cause to weep and mourn in the midst of their security should be as they would seem the only Jovial merry men of the world These feast and make merry but never think of the house falling upon their heads as once upon Jobs children and on the Lords of the Philistines when they sported themselves with Samson or of the point of the sword hanging by a small threed over their heads as once over the head of Damocles or rather of the hand writting on the wall as in Belshazzars case or of Gods writing of their sins in his book which will be opened at the day of judgement These jolly fellowes never think how their sin which they delight in lieth and that their sin will doe them in the guilt and punishment of it at the door as Cains did that is neer to seize upon them as dogging them continually at the heels like a bloodhound pursuing them and never ceasing till it overtake them and fly in their faces when the iniquity of their heels shall overtake them finde them out Numb 32.23 and in their hunted consciences meet with them and finde them out if not before yet on their death-beds perhaps where the guilt of their sin shall present it self unto them as that black dog which appeared to Cornelius Agrippa at his beds-feet whilst he lay a dying pursue them to death or like Brutus his ghost which standing by him as he was writing left him a while to hell telling him he should see it again at Philippi where in battel he was slain 1 Sam. 28.19 20. or like Satan appearing in Samuels likenesse and telling Saul saying to morrow shalt thou and thy sons be with me at which speech Saul fell straitway all along on the earth and was sore afraid and there was no strength in him and judgement Little think secure sinners how soon their sin will overtake them and bring them to their graves yea as their bones were full of it lie down with them in also the dust Job 20.11 c. Ezek. 32.24.27 and be upon their bones and if so it will rise with them too stand at their heels yea elbowes in judgements to accuse and condemn them so that their judgement is not far off and their damnation sleepeth not 2 Pet. 2.3 Their end is come at least it watcheth or awaketh against them Ezek. 7.6 These things being so a man would wonder that any should under the noise of such canon shot and thunderings sleep quietly Their security wondered at over such traps dance so merrily and being so neer hell perhaps as till to morrow morning or sooner if the threed of their life be cut off sooner to secure and blesse themselves in their vain hope of heaven their only grief on earth is to have such ministers or others as shall tell them of their sin and danger and check them in their courses and that they cannot sinne so freely as they would without controule otherwise no sorrow at all for sin appeares CHAP. XIII Containing a large Exhortation to the Secure and Motives urging them to be afflicted and to mourn for sin WEll let me now make use of a word of Exhortation to such and speake to them in S. James his language 3Vse Exhortation seriously to confider of our cause of mourning Jam. 4.8.9 10. chap. 4.8.9 10. Draw nigh to God cleanse your hands ye sinners and purifie your hearts ye double-minded Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Humble your selves in the sight of the Lord and he will lift you up Ah dearly beloved And accordingly to mourn let us learn at length but yet in time to take our sins and Gods curse and wrath due to them into deep consideration and withall to be affected with true and hearty sorrow for the same sin you see will have sorrow here or hereafter this hath partly been considered before We see here the elect of God true converts such as God shews greatest love unto seeing the elect of God are not saved without it in converting and saving their souls are at least and must be pricked and wounded and that in their tendrest part the heart what will become of thee then and of all others who sinning as deeply as any yet never mournest for thy sin in all thy life or at least to little purpose neither hast thou yet any will purpose affection or disposition thereunto Surely if such dear Saints Servants yea Sons and Children of their heavenly Father escape not without finding and feeling some bitternesse from their sin yea even when Christ in whom they trust and to whom they fly hath indured the hot wrath of God for them what mayst thou think will be thy portion hereafter if now thou beest such an enemy to godly sorrow and so averse from it as thou art being also by thy
hate every false way True hatred is out of true judgement So by stronger resolution against sin as in Joseph who had not so much sorrow for sin that wee read of as he had strong resolutions and reasonings whereby hee withstood very strong temptations by more watchfulnesse as in Job 3 Of watch fulnesse I made a covenant with mine eys why then should I think upon a maid Job 31.1 and in David Psal 39.1 I said I will take heed to my wayes c. So by more obedience by more carefulnesse 4 Of obedience carefulnesse and other fruits of godly sorrow by more faith in flying to Christ for acceptance by anger against our selves when we have sinned by a greater measure of fear lest wee offend God so again by more vehement desire to please God better by more zeal and by a holy revenge on our selves and sins in the mortifying of them By these wee either prevent sin and consequently the cause of sorrow or otherwise both give to others and get to our selves testimony that our sorrow if it be not so very much for the measure as it was not in Joseph Zacheus Lydia or with these Converts in my Text yet that it is true and sound for the nature of it SECT 2. Signes of true sorrow and what sorrow is not sound 3 Judge when thy sorrow is enough by the signes of true sorrow THerefore thirdly Learn to judge of thy self and of thy sorrow by the true signes of godly sorrow Wouldest thou then know whether thou be savingly pricked or no This may be tryed known and distinguished from unsound sorrow 1 By the Antecedents causes and grounds of it 2 By the Concomitants of it 3 By the Consequents and effects thereof which two last we will not speak of so much severally as joyntly seeing the effects and consequents may in a large sense be called and accountted Concomitants And first by the antecedents and causes of it Gods word working by his Spirit 1 True Contrition is the fruit and effect of Gods word onely faithfully taught convictingly applied both by the teacher and hearer and made effectuall by the holy Spirit of God as in these Converts here who when they heard were pricked and Jer. 23.22 It is the causing the people to hear Gods onely word not mans which turns them from their evill way and from the evill of their doings Which conversion and sorrow though it be often occasioned by judgements felt or feared yet it is wrought effectually by the holy Ghost accompanying the word The spirit of grace and supplication was first promised to be poured out as it was on the day of Pentecost and then it s said They shall look upon him whom they have pierced and they shall mourn for him and be in bitternesse c. Zech. 12.10 Such sorrow is not sound as is caused Now try thy sorrow from hence whether it be not a sorrow and pricking 1. From Envie many men sorrow and their sorrow is very great and inward 1 By envie at the prosperity either of the wicked but the true cause of it is envie thus the Psalmist or Asaph was envious at the wickeds prosperity but it was onely in a temptation and in a short fit Thus saith he my heart was grieved or leavened and sowred and I was pricked in my reins Psalm 73.21 Lo here a pricking in the reins and grief of heart and that in a godly man yet it was no godly sorrow Psal 73.22 but such as argued much folly and ignorance and was repented of and sorrowed for Which though it be in godly men yet is no godly sorrow And now doubtlesse many good men grieve and inwardly fret to see or to have seen evill doers prosper in their way and to bring wicked devices to passe ready to think them the onely happy men but this their sorrow is no fruit of Gods word but of their own ignorance folly yea brutishnesse Psalm 73.22 and 92.6 7. Neither should such simply justifie themselves in this their grief which seems bent against wicked men or think they do well in it It is an ungrounded grief there is no cause for it or ground in Gods word which dehorts every where from it as Psalm 37.1 Prov. 23.17 and 24.1 Such grief argues not true zeal against the wicked but rather some discontent with Gods government and providence Or much lesse of the godly whom to see prosper is a grief to the wicked How much lesse then may they justifie themselves in their grief whose sorrow is grounded on the welfare of Gods people to see them prosper to see their horn exalted with honour and that they have or see their desire upon their enemies The wicked shall see this and be grieved Psalm 112.8 9 10. he shall gnash with his teeth and melt away poor comfort may such have of their sorrow and I beleeve it is the onely or chief sorrow that some especially in these dayes do shew though somewhat else may be pretended to justifie their grief though perhaps through their blindnesse and love to their own conceits opinions and superstitions they pretend it is upon other and better grounds as to see religion and devotion with reverence to holy things as table altar Temple-wals and to names as to the bare empty name and sound of Jesus even when it is indevoutly pronounced and heard so of Church Lord-bishop and the like neglected and not regarded and learning to be discouraged c. 2 By anger when upon the reproofs and discoveries made by the word men are angry at the teachers of it 2. There is a sorrow and that upon hearing of the word faithfully preached and applyed but it is meerly grounded upon anger such as was in those that heard Stephen Acts 7.54 who when they heard such things as he most truly and faithfully taught were cut to the heart and gnashed upon him with their teeth through grief anger and indignation Consider whether ever any other sorrow or upon other ground hath been wrought upon thee in the hearing of the word Thou perhaps hast gone out of the Church and go away sorrowfull Matth. 19.22 grieved and sorrowfull but no otherwise then that Justitiarie that rich youung man went from Christ sorrowfull why his hypocrisie was by Christ discovered and he tryed in his affection and love to his bosome sin of covetousnesse This made him displeased with that doctrine and sorrowfull in himself so I believe it is with too many now who come jocund and well conceited of themselves and of their own righteousnesse and innocency to the hearing of the word but return sorrowfull from it but their sorrow is out of anger against their teachers who convince them of their sins and beat them from their vain holds and confidence in themselves which sorrow therefore being not an effect properly of the word or yet spirit of God but of the spirit of anger
enough of that they have been men of sorrows and labour they have scarce had any respite or breathing time from crosses sicknesses aches in regard 1 of crosses pain povertie toyl and labour in their calling all their life time they hope they have now sufficiently dreyed their Penance that 's the phrase of some of the more Popish sort of them God forbid that God should lay any more sorrow upon them either here or hereafter they hope there is no more for them to suffer hereafter they have had their punishment and sorrow enough in this life Now as for true contrition and sorrow for sinne tell them of that or call on them for it and they will presently stop your mouth yea and answer satisfie or rather suffocate and choak their own consciences by telling you of their sorrows in this life 2 of toil and labour in their callings and that they laboured truly in their callings and wrought hard for their livings and have not eaten the bread of idlenesse they hope God will require no more of them neither will they be convinced of the necessity of any other sorrow for sin In the rank of these we reckon such as popishly and foolishly conceive that if a woman die in child bearing she is undoubtedly saved 3 Of death in Childbearing as if that sorrow were sufficient and expiatory or satisfactory to Gods justice ah poore souls wretched creatures to think Gods Justice can so be satisfied or that God should do them wrong if he required any more at their hands here or hereafter if they be not saved who shall be saved seeing they have toiled moiled and laboured hard in their callings let rich men as was Dives who was cloathed in purple and fine linnen and fared sumptuously every day look to go to hell as for them Gods Justice is not so satisfied they are like Lazarus who went to heaven Thus as in the former of women dying in childbed they can abuse Scripture to their own perdition But let such know that neither Lazarus nor any other went to heaven or escaped hell torments for their poverty sicknesse sorrows labour and toil in this life unlesse they also forrowed for their sins neither is such sorrow from naturall externall causes sufficient and withall sought to the all sufficient sorrows and sufferings of Christ for them by true faith without which all sorrows of this life are but beginnings of eternal sorrows no sorrows sufferings or obedience either active or passive of ours save onely that of Christs can satisfie Gods Justice which is infinite Sin must and will have sorrow if not in this life then everlastingly hereafter as hath been shewed largely and therefore their sorrow being not for their sin nor humbly and willingly undertaken will never save them Sorrow from inward distemper by Melancholy is not true or sufficient sorrow And as for Melancholick dumpish fits of heavinesse they must not simply be taken for sufficient or saving sorrow being the effects of naturall causes and ill constitution and temper of the body I know where sorrow for sin and such a disposition and temper meet in in any one the sorrow becomes the greater and the party is further off from receiving comfort by the the Gospel but this increase of sorrow in such belongs not to Godly and Evangelical Contrition so much as to the work of the law in a deeper apprehension of wrath and punishment furthered by the cunning malice of the Devil whotaking advantage of that dark Though it may and doth increase sorrow for sin neither in the godly dull and ill disposition of their bodies presents strange fancies to their brain and dreadfull apprehensions yea and apparitions to their souls whereby the soul seeing nothing but through such dark and foggy mists and being distempered with the distempers of the body beholds nothing but black darknesse and is disquieted with needlesse and excessive fears and doubts and that often till it come to desperate resolutions tending to the destruction of themselves or those they otherwise dearly love as husband wife child or friend unlesse God mercifully stay them But in such case their sorrow for sin as it is sin may be little enough nay if it were more the other would be lesse seeing true sorrow for sin is not without some apprehension of goodnesse and graciousnes in God and love and hope in themselves who so do sorrow But as melancholie in such doth not argue a greater measure of godly and true saving sorrow in them nor in some other whose naturall distempers being healed so in some others it argues none at all of it self and simply Let such be cured of their melancholy of their naturall and bodily distemper and we shall see that the Divines work is to begin in them when the Physician hath left them sorrow for sinne is to begin pensivenesse for sin is to begin in their souls after sadnesse fullennesse foolish fancies and fears with the cause thereof distemper hath left them in their bodies Not but that where the distemper of body is not very great the Divine may and should take the advantage as much to work on that soul for good as Satan for evil None of these sorrows then caused or occasioned from either sinfull worldly or naturall causes must be mistaken for godly sorrow at all much lesse for sufficient and saving contrition neither are they to be rested in Nor that whereby some in their bodily infirmities especially distempers of brain withall fall a weeping and crying when by others they are spoken to and pitied 4. Such sorrow and Repentance is not sound which is the effect of any power of will in man Before I shew positively what sorrow is and may be taken as sufficient for the present in the young penitent so as to afford him comfort in the assurance it is well-grounded I advise men who it may be little question the truth of their godly sorrow and repentance to consider well with themselves whether they do not ascribe their repentance as other graces to some power of free will in themselves as if God onely by externall motives in the word and by some internall excitations thereupon did let them see what to do and some necessity of doing it but the doing it is of themselves and from the good use of their own free-will and naturall power without the powerfull prevailing and determining grace of God Such men have cause to suspect themselves and their repentance See Matt 9.13 as built upon a weak foundation and standing upon feet of clay as well as iron The work being of men wil undoubtedly come to nought as in another case was said We have heard Acts 5.38 and shall hear more that true contrition and godly sorrow proceeds from and followeth upon self-denyall True sorrow is grounded on self-denyall and felf-despair of a mans own wisdom worth will power as in my
least injurie true or supposed so censorious of others so ambitious and scornful in their proud censuring of others disdaining that others should be any wayes preferred before them or to perform any mean office for their inferiours that whatsoever conceit of repentance and sorrow for sins against God they otherwise have wee cannot say that they are truely deeply or savingly humbled in their standing out against Gods word greatnesse stroaks True humiliation would make them that with respect to God they would tremble at his word Isa 66.2 and greatnesse as did Job Chap. 39.3 4 and 42.5 6. and humbly submit to his strokes Levit 26.41 yea to his righteousness righteousness and not goe about to establish their own righteousnesse Rom. 10.3 and with respect to others In their impatience of wrongs Numb 12. In their speaking evill of others it would make them patient in bearing wrongs as worthy of greater evils as we see in David when in his affliction Shimei so railed on him and in Moses who in silence passed by the envy and grudging of Aaron and Miriam till God on his behalf took notice of it It would also stop their mouthes from speaking evill one of another which is the very next direction which the Apostle James gives after that of humbling themselves in the sight of God Jam. 4.10 11. vers 5.6 7 8 9 10. whilest he dehorts first from pride and next from detraction and rash judgement of others shewing thereby that the latter is a proof of the former that is detraction of pride and the not speaking evill one of another In their envying others their honour Rom. 12.10 of humbling a mans self in the sight of the Lord. It would make men seek their honour and so to go one before another by giving honour one to another and by serving others in love Self-deniall stands not upon termes either with God or man it teacheth true humility and is taught by true humiliation of the soul howsoever they go together so that where no self-deniall is so far there is no true sorrow of soul for sin no thorough Humiliation both which shew themselves more by that which followeth SECT 7. The contrite heart is an obedient heart 3 True sorrow makes a man ready to obey God 3. ANd now accordingly and in speciall True Contrition teacheth a man to deny himself in his own will and makes the will pliable to Gods will only ready willing fit and apt to obey God in all things when his will is only made known as in these here and in others This is that which these converts being in heart pricked desire in the first place to be directed in saying What shall we doe So Paul Acts 9.6 the Jaylor Acts 16.30 So the Jewes of all sorts whose heart John the Baptist touched Luke 3.9 10 11 12 14. So the Prophet Isaiah once tamed by the vision of the Lord in his glory and terrified thereby Isai 6.8 to Gods question which was Whom shall I send Lo saith he Here I am send me In a word Isai 6.8 an humble heart is a tender and pliable heart and till it be humbled pricked broken and contrite it is not fit for instruction or to receive the impressions of grace The soft and humbled heart only is the obedient heart and yeelds to his will which it repels and resists so that Gods first work is to wound and humble the heart to take away the stoniness and hardness of it and then his precepts commands will and instructions take place so that when the heart is once softned and molten it like soft waxe yeelds to the impressions of his word and grace and frames like metall being once made liquid to the mould Rom 6.17 and obeyes that form of doctrine which is delivered to it or as the phrase is into which it or ye saith the Apostle were or are delivered This is the end why God humbles us and we should humble our selves even as is lately said to walk with our God And why doe men walk in the waies of God they are first humbled Therefore is that 2 Chron. 30.8 and 11. First Be not stiffenecked as your fathers were but yeeld your selves unto the Lord Micah 6. By humility men walk with God c. Then divers of Asher c. humbled themselves and came to Jerusalem to renue their Covenant there and to do the commandment of the King Hezekiah and of the Princes by the word of the Lord. Mens disobedience is from want of humbling Jer. 4.4.10 2 Chro. 36.12 without which they may be broken but not molten or made pliable as the truly contrite are As contrariwise why walk not men in the waies of the Lord but because they are not humbled before him thus of the Idolatrous captived Jews it is said They are not humbled or as it is in the Hebrew contrite even unto this day neither have they feared nor walked in my Law c. And of King Zedekiah it is said He did that which was evill in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord. He had judgements denounced and enough said unto him to break his hard heart but his heart remaining still hard received no impression from the Word as an humble and truly contrite heart will do which yeelds presently to the Word according to the nature of it it melts at promises trembles at threatnings yeelds obedience to commands c. Yea the greatest cause of its sorrow is to find so much hardness of heart in it selfe so much corruption in it whose sorrow is increased when they cannot doe as they would that it cannot do the good it would do but that it doth that which otherwise it hateth it was with Paul who therefore cried out O wretched man that I am c. Mens sorrow then for sin may he judged of by their readiness or unreadiness to obey God in all things and not only in such things as are prescribed as meanes of their present ease and distress of conscience True Contrition at the first so fits and disposeth the heart that ever after it shewes it self willing and ready to hear what God will say unto it and accordingly to do it but of this and those other two signs last named Conclusion of the Trials of Contrition more when in the conclusion of all we shall consider them as duties And thus much at length for the Trials of godly Sorrow and Contrition which it will behoove all not only to know but to make good use of even Gods dearest children who so often and so much complaine of their hard hearts Isai 63.17 O Lord why hast thou hardned our hearts from thy fear And O that they had such soft and melting hearts that they could weep for sin as they should but alas they cannot and yet they are true mourners How