that are written in this book shall lie upon him c. such an one shall be cursed with a witnesse Know then thou man thou woman thou rich man thou poor man thou young man thou old man even thou whosoever thou art as thou art a sinner yea a secure sinner even thou art such a wretch thou art under wrath and therefore thou must mourn thou must be pricked and wounded for thy sin let us reason it a little And they are reasoned withall according to such general propositions as both Law and Gospel will afford us The Law curseth every one that continueth not in all things which are written in the booke of the Law to do them Gal. 3.10 Deut. 27.26 Joh. 3 18-36 Generally all impenitent ones and unbelevers The Gospel doth no lesse for such as obey and beleeve it not He that beleeves not is condemned already he shall not see life but the wrath of God abideth on him so excepe ye repent ye shall all likewise perish here is no exemption of any then But now the conscience of the guilty will it cannot but apply but I have not continued to do all things written I as yet have not repented of my sins and transgressions of the Law I do not yet beleeve on Christ aright or bring forth the fruits of a true faith therefore will the conscience infer I am under the curse I am under condemnation and under wrath Now doth not this come to thy heart as the point of a sword to wound thee if not it s a signe of a seared heart sealed up for damnation Particularly 1. Swearers The Word of God saith more particularly The Lord will not hold such guilesse as take his Name in vaine but saith the conscience of the profane swearer and forswearer I have often and still do take Gods Name in vain by perjury or at least by rash swearing therefore it cannot smoother but infer I am a guilty person and holden in the guilt of that sin beside the custome of it as in cords unto condemnation what swearers heart doth not now quake that considers this So adulterers and fornicators God will judge 2 Adulterers this the word saith but I am an adulterer a fornicator and an unclean person I know not now whom I touch Heb. 13.4 but the conscience of the guilty will apply therefore God will bring me to judgement for this sin Now how can any thus infer without remorse of conscience and many others in a word know ye not saith the Apostle appealing to the conscience even of natural men informed yet with some knowledge of the word that the unrighteous shall not inherit the Kingdom of God be not deceived 1 Cor. 6.9.10.11 neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God Whom doth not the word now touch seeing there is the like reason of all other sins that can be named but saith the conscience of the guilty Such an one am I and as yet I am unwashed I have not yet mourned or been troubled for this my sin of Idolatry Adultery Covetousnesse Theft Drunkennesse Railing Extortion c. Therefore I shall not inherit the Kingdom of God Ah woful case of such a soul I how should it never rest till it bewail mourn and grieve for such sins and till at length with a good and true conscience it be able truly to say such I was but I am washed but I am sanctified but I am justified c. For conclusion of these motives though the thing exhorted unto namely sorrow and humiliation for sin be an unpleasant argument for every mans heart is in the house of mirth more and rather then of mourning Eccles 7.4 Amos 6.3 5 6. 3 The former exhortations urged also and men put far away the evil day and give themselves to mirth c. yet it is wholsome yea necessary if we will shew any care of our precious soules and if we were but truly sensible of our cause of sorrow as in bodily diseases as the stone toothach and agues we are as from examples so from Gods promise made to contrite ones and their priviledge we needed not be so much perswaded or urged to seek the true method for our cure But if neither our danger of Gods heavy judgements will move us which we might prevent by timely judging of our selves nor the examples of the elect and of true converts unto which we must be conformable and who lost nothing by their sorrow for by godly sorrow the heart is made better and it is the only way to true comfort and blessednesse and to have our prayers heard Psal 34.17.18 yet if there be any sparke of ingenuity in us or desire to partake of communion and fellowship with God let us be moved thereunto by this gratious promise and priviledge made and communicated to such Isa 57.15 for thus saith the high and lofty one that inhabiteth eternity whose Name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones for besides the assured promise of reviving and of comfort here is a wonderful priviledge that our hearts shall become as new heavens for God to dwell in which he doth as by our faith so by our contrition The great and holy God hath but two heavens to dwell in the heaven of heavens for his greatnesse and glory and the heart of a contrite sinner for his holinesse and grace for till this be done God and our soules will never close or dwell together Let these things be thought on by all on both sides both by true mourners in Israel which would be considered by all good and bad whose sorrow hence appears is not to be sorrowed for as being accompanied with Gods presence and ending in eternall joy and by our joviall Gentlemen and such as are all for their mirth to make themselves and others sport by breaking jests on Religion and on the servants of God whose end as lives now will be different who as Jeremy at their sitting down to drink and feast and at their rising up are their musick Lam. 3.63 and 64. these men are rewarded with sorrow of heart and with Gods curse upon them as Jeremy prayeth They cease from their musick and from their joy and dance their dance as hath been said is or will be turned into mourning Lam. 4.14 15. The word of truth hath pronounced true mourners to be blessed and all others to be cursed Blessed are ye that weep now for ye shall laugh And wo unto you that laugh now for ye shall mourn and weep Luke 6.21 and 25. Behold saith the Lord my servants shall rejoyce but ye shall be ashamed Behold my
have him to rule over us Thus in true account and as God takes it you say and do Then let me tell you who this is against whom you thus by and in your pride and stoutnesse and partly ignorance do sin It is Christ the Lord of glory a dreadful Majestie even against the mighty God and their Judge the Soveraigne Lord who is appointed to be your Judge and who shall come in flaming fire rendering vengeance to all that know him not nor obey his Gospel This is he whom you provoke against whom you have so long trespassed whom you have so much dishonoured whom you have crucified and persecuted in his Saints and people whom you as little know or respect as himself who yet are of price and worth to him and as dear as the apple of his own eye whose wrongs he is sensible of as done to himself and which accordingly he will avenge Isai 57.3 4. But do you consider this are you convinced of it Let the daunkard then which should be considered the unclean person and voluptuous the profaner of the Lords Name and Sabbath and every sinner know and that assuredly that God hath made this same Jesus whom ye thus crucifie and wound both Lord and Christ the glorious and dreadful Judge of quick and dead Doth not this strike terrour into your hearts doth it not prick wound and sting your conscience God expects it should If he have winked at the former times of your ignorance Act. 17.30 31 yet now he commandeth all men every where to repent because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath ordained c. An dear brethren let us not mock when we hear these things or put off repentance as if ye cared not much whether ye perform it or no with the Athenians who heard these things from Paul and 32 and said We will hear thee again of this matter 34. but rather with Dionysius and Damaris there and others Let us cleave to Paul and believe and with these converts here cleave and cling to Peter out of true compunction of heart and repent saying to him and to such as now are in place of him even Gods faithful servants and our teachers who so tell us Men and brethren what shall w do Ah that I could see such blessed effects of the self-same doctrine And so having in a manner done with the instrumental cause of this Compunction and Conversion of these Jews which was their hearing of Gods word preached we come to the effects of the same the first whereof is to be considered in that which they suffered expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked in their heart CHAP. V. SECT 1. The effect of saving hearing is pricking of heart THis pricking in heart notes an Inward Conviction of conscience 2. The effects of this their hearing 1. What they suffered whereby they came at once in the acknowledgement of Christ and his glory to see their horrible sin in murthering and crucifying of him and their own deserved condemnation thereby so bringing the curse of the Law home to their own consciences They were pricked in heart savingly as not able any longer to put by the thrust as I may call it or the dint of Peter's accusation which came as a dagger to the heart and struck them both with fear of wrath through a consciousnesse of this their hainous sin of murder and parricide and with hearty grief and sorrow for their sin not without some mixture of hope which made them enquire after a remedy and say What shall we do Wherein this pricking of heart differs from that cutting to the heart which was in others of the Jews Acts 7.54 who being alike charged by Steven as these were by Peter with the murder of Christ verse 52 yet as others by the same word were cut to the heart deadly Act â—â— 52 54-58 not convinced that Jesus was the Messiah or Christ and so that they were murderers of their Saviour they inwardly justifying themselves when they heard these things were cut to the heart and they gnashed on him with their teeth and cast him out of the city and stoned him to death as taking ill at his hands thus falsly as they conceived to be charged So that the same Word had a different effect in the Jews in regard of the issue though all of them were some way or other pricked in heart yea cut and wounded the same Word proving the savour of life to the one and of death to the other true compunction of heart in the one where was sorrow not onely in fear of punishment but also in desire general hope and some apprehension of goodnesse and mercy in God which asswaged their fears but in the other a senslesse security and benummednesse of soul not to see their sin and danger with grief and anger onely so to be charged And so in the one was true compunction of spirit or of heart whereby the Aposteme of it was opened as by the prick of a sharp instrument and the corruption of it discovered yea whereby the heart became sick of the love of God and desire after him as the least prick at the heart causeth a present fit of sicknesse and in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.8 Isai 6.9 a spirit onely of compunction or remorse as it may be called or rather as it is translated in our Bible a spirit of slumber whereby God gave them eyes that they should not see and ears that they should not hear even a spirit of slumber sottishnesse want of spiritual senses and blindnesse not to see the light of Truth and of the Word which yet pricked their hearts as the light of the sun doth fore eyes yea cut them to the heart through the accusations if not convictions of it though they still remained stupid and accordingly perished It concerns us then to see how we hear that we melt by it as was and be not clay Now for this pricking mentioned in my Text it proved a saving and healing wound And we will now consider it according to three several Relations This pricking considered according to three Relations First to Peters Sermon as an effect of it Secondly to the sinners themselves as a fruit and consequent of their sin and so as an affection of sorrow in the subject or convicted sinner Thirdly and chiefly to the whole work of Conversion as the first degree and beginning of the same and as a preparative to Christ and to salvation CHAP V. SECT 11. Pricking of heart considered as the work of the word and of the best kind of preaching 1 To Peters sermon as an effect of it Note The best kind of preaching is that which pricks the heart 1 in what respects 2 For what reasons God himself useth this method 1 the Father 1 AS this
is of the Hand in and by works but because they explain themselves dangerously in these and because a reprobate may have them all as well as their converts for all three were in Judas I leave them The order noted which some others observe Others much better make the order this by reducing the whole work to these six heads 1. This trouble of minde and conscience upon sight of sin and misery 2. Consultation hereupon what in such case to do 3. To be broken-hearted humble and contrite 4. Secret desire of forgivenesse with confession of sin and hope 5. Forsaking of all and highly prizing the pearl of the Gospel 6. Application of Christ and his promise Thus that worthy Divine old Mr. Rogers See also who list Mr. John Rogers of Faith Seven Treatises Treat 1. Chap. 4. Treat of the Christians Apparelling by Christ part 3. Sect. 73. on 1 Cor. 1.30 pag. 117 c. Chap. 2. I have also my self endeavoured to shew how faith is wrought and from thence discovered many mens false faith Onely now I will briefly note thus much Before the grace of Conversion and Faith be fully wrought the Spirit works orderly by the word assisted as is said sometimes by Miracles Afflictions c. so that there is first a work of the Law then of the Gospel not but that the Gospel hath also some work on the soul like unto that of the Law which therefore so far I refer to the work of the Law if not of Moses There is a double orderly work of Gods power both of the Law and Gospel 1. By the precept Mark 11.15 yet of Christ The Law then yea and so the Gospel hath a work 1. In and by the Precepts of it as when it saith Thou shalt have no other gods besides Mee and so in the other Commandments Yea so also the Gospel Repent ye and beleeve the Gospel and so it works on the understanding 2. In the Sanction of it 2 By the Sanction Gal. 3.10 Deut. 27.26 whereby it is established and a curse annexed to the breakers of it Cursed is every one that continueth not in all things which are written in the book of the Law to do them So faith the Gospel Except ye repent ye shall all perish And Hee that beleeveth not the Son Luke 13.5 shall not see life but the wrath of God abideth on him Joh. 3.3 6. And thus it works on the Conscience By both which works men are brought under the spirit of bondage brought to self conviction and beat out of themselves despairing wholly of themselves or of any help or succour from their own wisdome righteousnesse holinesse power The distinct works of the Law The distinct and 〈◊〉 works of the 〈…〉 1 Revealing of sin 2 Increase of sin and orderly proceeding of it I take to be this whereby it makes way for the mercy of the â—â—â—â—â—el This it doth 1 by revealing sin which formerly lay hid Rom. 3.20 2 By increasing sin not but that the law is holy but this it doth accidentally through our corruption for the commandment once coming to the conscience and shewing its spiritual nature sin which lying in the heart as well as in the outward man was thought to be dead reviveth Rom. 7.9 and taking occasion by the commandment Vers 11. deceiveth us and thereby slayeth us and worketh in us all manner of lust when the commandment cometh sin aboundeth and appeareth to be sin yea out of measure sinfull This the law doth in and by the precepts of it 3 Causing of wrath 3 By causing wrath that is by revealing foreshowing and threatning of wrath convincing the soul thereof and shewing God to be truly angry Rom. 1.18 that his wrath is revealed from heaven against all ungodlinesse and unrighteousness of men and against theirs in particular 4 Horrour and fear 4 Hereupon follows horrour and amazement through fear of this wrath and of the Justice of God The soul is at a stand the hammer of the Law hath given it such a blow that it is dazzeled confounded and knows neither what to think of it self nor what to do as it was with Saul posting to Damascus yea it with Belshazzar see 's the vengeance written and the hand-writing of condemnation against it self apprehending nothing but some fearful and sudden wrath ready to befall it so that it begins to quake and tremble as he did in the midst of his jollitie in an expectation of some fiery indignation his life even that of his soul hanging in doubt before him fearing day and night as having no assurance of it and having nothing in his eye but his sin the cause of his fear and damnation and death as the wages and fruit of his sin which seeing God hath him in chase he knowes not how soon or suddainly it may befall him And this is that spirit of fear 2 Tim. 1.7 Rom. 8.15 and of bondage spoken of in scripture Heb. 2.14 5 Sorrow and griefe 5. Now with this or upon this apprehension of cause of fear there goeth or followeth sorrow wounding pricking of heart stinging of conscience and present feeling of hell torments lesse or more For what is painfull when it is present is not without pain in the certain expectation of it as on the contrary a man may and the true Christian doth even under affliction rejoyce in hope of glory so these I speake of do sorrow and feel sensible grief in the fear of hell the soul is wounded pierced and stabbed as with the point of a sword hell is already begun in the conscience which saith I have thus and so sinned against a just God and damnation is my portion and thus the curse of the Law particularly seizeth upon the soul 6. Self-despair 6. This is accompanied with self-Judging and through a sight of its own inability to help it self with self-despair also whereby the soul lies plunged as a bull in the net and by striving is more intangled seeing its own help-lesse and so hope-lesse condition lying in bondage under the fear of death and of eternall wrath Now this as the three former is as from the Sanction of the Law and curse annexed and denounced to the breach of it so especially it flowes from the conclusion of that practicall syllogisme spoken of which conscience makes where is both self-judging an act of conscience and affections sutable stirred up in the will and soul 7. Consultation and a driving of a man out of himself 7 Now this desperate condition of the soul makes it it may be but alwayes with those whom God will convert look about to see as it were if any help or meanes of help be neer and causeth a consultation and an inquiry after them if possibly there may be cure as in these here in Saul or Paul and in the Jaylour and this I make also a work of the Law and of natural conscience the law being
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
sins unsorrowed for an enemy to God how much better then to be pricked here for our curing as a tumor gets ease by pricking then to be put to indure the whole wrath of God hereafter and to be stung to death forever Where we may also note and might consider for our encouragement and seeing wee shall not lose by sorrowing here that the greatest sorrows we here suffer when wee mourn for our sins savingly are in comparison but prickings Note The greatest sorrows of the elect are but prickings yea as flea-bitings considered with the eternal torments of the damned which by timely sorrow now may nay undoubtedly shal be prevented as it was with these mourners here who though whilest they looked on Christ whom they pierced they mourned for him as one mourneth for his onely son and were in bitterness for him as one is in bitterness for his first born and shall be much more so at their calling and at the conversion of their whole scattered Nation and though some few be longer holden under sense of sin and wrath here then most other converts are which should incourage us yet what lost these Jewish converts by this their sorrow and smaller wounds by pricking when they were presently healed and withall obtained the pardon of their sins ver 38. the favour of God freedom from condemnation Rom. 8.1 and from eternal sorrows in hel yea and right of sons and heirship to eternal life and glory No more shalt thou lose by thy sorrow here if in time thou give over thy profane carnal worldly courses and secure living and betake thy self in time to the serious exercises of Repentance and godly sorrow Dost thou think 〈◊〉 â—xhortaâ—â—◠〈◊〉 by Motives or canst thou imagine that thou hast no cause so to do Come tell me have you who are now so secure and merry no true cause of mourning or of being touched and pricked in conscience and soul 1 From the consideration of our sin 1 Orginiall 1. Are ye without sinne 1. Are ye not inwrapped all of you in the guilt of Adams transgression I wil not charge you to have brought each of you for your parts in that regard sorrow sin and damnation upon all men that are or shall be damned though some wil have it so and yet I cannot say but that thou art guilty and sharest in the guiltiness of that sin which did all this And if so it wel weighed were enough to break thy heart that thou and I and each of us have had in our first parents a part in bringing damnation on our selves and others But howsoever know that there is in regard of Original sin that corrupt fountain within thee that leaven that bitter root seed and sink of sin in thy nature whereby as thou art wholly indisposed yea backward and ready to oppose all goodnesse and truth so inclined to do as wickedly as ever did sinners even as did the Sodomites and other heathen and as Judas and those Jews who betrayed Christ and crucified him yea as such Christians as sin that unpardonable sin the sin against the holy Ghost nothing hindering but Gods mercy restraining or sanctifying them And is not this enough to humble thee should it not make thee fear lest taking such liberty in thy ways as thou now dost God leave thee to thy self and to these thy natural and corrupt inclinations and give thee over to commit the same or like wickedness and to come to like ends 2 Actuall 1 Our own considered with their aggravations Job 13.11 which are many 2. But I am sure thou canst not but confess thy self to be guilty of many actuall sins which are obvious to every eye and ringing in every mans ear that lives neer thee Wil not these bring thee to be ashamed of thy self or should they not trouble thee Is not the least of thy sins 1 Against the great and holy God and then shall not his excellency make thee affraid and his dread fall upon thee 2 Against his mercies and goodness and art thou not ashamed of thine unthankfulness and of thy base usage of him and abuse of his favours 3 Against his threats and examples of his judgements on others and shall not that daunt thee 4 Against thy conscience and knowledge especially in these days of light and doth not conscience smâ—te and prick thee See Luk 12 47 Wilt thou stil hold the truth in unrighteousness and yet not fear Gods wrath revealed from heaven against such Rom. 1.18 5 Against thy Covenant with God and vows often renewed and dost thou not fear to receive the just reward of a traytor and of perfidiousness Wherefore should God be angry at thy voyce Eccles 5.4 5 6. Why dost thou by breaking wedlock with him for by covenant thou art become his provoke the eyes of his jealousie and glory against thy self canst thou thus do and yet live secure Ezek. 16.8 3. Other mens which we make ours helping to damn them 3. Nay Besides thine own personal sins think how many thou hast helped to send to hel before thee by having an hand head or heart in their sins Didst thou never intice any to commit folly with thee to cast in their lot with thee in some wicked enterprise Didst thou never incourage provoke counsel or command any to do evil Hast thou never made other mens sins thine own by thy silence consent connivance commendation defence or at least want of sorrow for them Hath not thine example presence and familiarity with sinners in their vanities drawn many into sin and hardened them in the same and hast thou not by such means become a murtherer of their souls And if they be dead in their sins in hel before thee hast not thou sent them thither or helped at least And if so what comfort canst thou have on earth Matth 18.7 to have them so many of them there to curse thee continually unlesse by hearty and timely sorrow thou get the pardon of all thy sins sealed to thy soul Which our sins should cause in us great sorrow Here know it also for certain that if ever thou wouldest kindly grieve the Law must not onely reveal sin unto thee and give thee cause of sorrow but it must cause the offence to abound and so afford thee cause of great sorrow so that if ever thou partake of Gods abundant grace Rom. 5.20 or be saved thou must by the Law see thy sin to be exceeding sinful and to abound considering how they abound 1 For hainousnesse Which therefore see First for hainousnesse according to all the aggravations of it and in the vilenesse of it as by sinning against so much and so long patience in God and against such means of grace which have wrought so effectually in many others 2 Multitude Secondly For multitude and that thou hast been a sinner not in this or that particular being ready to justifie thy self
shall despair of fastening any nailes in you by the hammer of the word by which ye may be surely nailed sewed and fastened to Jesus Christ a sensuall heart is a senselesse heart like that of Nabals whose drunken heart 1 Sam. 25.37 though merry within him died and he became as a stone CHAP. XIIII SECT 3. Where three more lets removed which are great sins lesser sins custome in sinning 2 Great and hâ—inous sinnes 2 SEcondly and more brieflly take heed of great sins such as lay wast and dead the conscience As the body is subject to two kinds of diseases and maimes some that affect and afflict sense some that deprive of sense as violent blows so is the soul also As then a prick will make a man start but a heavy blow will dazzle and stond or astonish him which astonish and make us unsensible of lesser sins so some lesser sinnes will be felt when greater shall not at least not so soon or easily as we see in David who no sooner had received the muster of the people whom in pride he would needs have to be numbred but his heart did smite him and he was pricked and wounded in conscience but in the case of Bathsheba but especially of Vriah he lay long dead and senselesse till after many months Nathan being sent of God brought life at least sense into him again Watch then and pray with David Keep back thy servant from presumptuous sins let them not have dominion over mee so shalt thou be innocent from the great transgression Psal 19.13 If a man once by some great blow be stonded he is not easily sensible of smaller hurts or prickings so for one that is cast into a deep or dead sleep or being the divels vassal is marked by him by his sucking life and sense out of him or casting him into a trance c. Give once way to grosse impiety to wilfull profannesse or obstinate contempt of God his word and ministers and never look that lesser sins shall any why annoy or trouble thy conscience of which thou wilt never make bones as we say or scruple the soul so becomes desperate and carelesse hardened and past feeling to work all uncleannesse with greedinesse this is when men once give themselves over unto lasciviousnesse Ephes 4.19 or to any other like grosse sin The heart is so full of corruption and filthy matter as it is not sensible grieved or pained when otherwise it is pierced and met withall by the word and threatenings yea curses woundings and hewings of the Law and Prophets of God 3 Lesser sins against conscience 3 Yet neglect not small sins as they may be accounted or beginnings to give way wittingly and against conscience to the least sin leads the way to hardnesse of heart to senselesnesse and stupidity of conscience Tendernesse of conscience would be preserved The heart commonly of young men especially if wel educated 2 Chro. 34.27 as we see in King Josiah is tender and startles at the least sin and thought of Gods judgements is soon pierced and troubled the least sin will trouble it and make it tremble which being given way unto make way for hardnesse of heart but if once least way be given to such small sins or to beginnings especially against knowledge or that a man begins once to detain the truth in unrighteousnesse to quench the spirit and to quell checks of conscience the heart by degrees grows hard and senselesse and at length can swallow and without any great trouble digest even greater and grosser evils without all sense of sin or fear of wrath One well compares it thus The heart at first being tender will endure nothing but the least sin will trouble it as water when it begins to freeze will not endure any thing no not so much as the weight of a pin upon it but after a while will bear the weight of a laden cart against which we must watch Let young men especially make use of this yea let all men take heed of giving way to the least sins against conscience Sin at first to a conscience not enured thereunto may seem intolerable and unsupportable but unlesse the heart watch well over it self and maintain its life tendernesse and sensiblenesse or if once it begin to favour it self and wittingly give way to the least beginnings of sin lest we become at length senseless as in examples it shall be given over by degrees to senselesnesse and searednesse of conscience yea to delight in desire defend and plead for it as in King Hazaâ—l first abominating that cruelty which he after practised and in Alipius Saint Austine's friend first abhorring the bloudy spectacles of the gladiatory combatants but giving himself leave by the importunity of friends to be but present though at first he winked and would not open his eys to behold the same yet at length not onely beheld them and that with delight but drew others to behold that which at first himself loathed Thus the soul by steps descends to hell when men shew not themselves from first to last sensible of sin Bernard makes the steps to be seven Seven steps to hell whereby sin seems 1 Insupportable a burthen not to be born 2 afterwards onely Heavie 3 Light 4 Insensible 5 Delightfull 6 Desirable 7 Defensible or pleaded for and justified If ever then thou wouldst be truely sensible of and sorrowfull for sin It s not to dally with suggestions first thoughts of sin take heed and watch against the first suggestions and occasions of sin and that especially by the government of the senses as two things especially undid David Otium Oculus his ease and his eye so against Cogitation or of tossing any sinful objects in thy thoughts or of dallying with them These are the divels baits at which wee must not nioble and his harbingers which if kindly entertained he is invited to come with his legions and so thou art intangled with delight and drawn on to consent resolution practice yea custome and so to senselesnesse defence and boasting as Isa 3.9 Jer. 6.15 Psal 52.1 And thus sin like a serpent whilest â—tstings benums us and casts us into a deadly sleep and lethargie of which we die 4 Custome of stnning ab assuetis non fit passio 4. Specially beware of Custome of sinning It s an old and experienced saying Custome of sinning takes away all sense of sin neither are we much moved with such things as wee are much used to use and custome makes men sleep quietly by the falls of great waters and where much noise is and not to be afraid of that which at first was terrible as in Nottingham-shire upon the murther of a woman Which bereaves of sense of sin buried and hid under a tree in a wood a voyce was heard in that place of one hollowing and whooping at which all were afraid and passengers left that way but
pricking in heart is an effect of Peters Sermon it will teach us this lesson that The best kind of teaching and preaching is that which pricks mens hearts and toucheth woundeth and convinceth their consciences I call it best and that both in regard of Gods glory whose word is thus by convincing men most magnified whether it prove the savour of life or of death seeing men once convinced by it God can more glorifie himself whether in his mercy or justice manifested towards convicted sinners and also in regard of our good and conversion and that for these reasons 1. Because this course is according to Gods own order in the conversion of souls 1 God convinced Adams conscience and so prepared him for the promise of the Messias 2 Christ began his Ministery by preaching repentance 2 Sonne Matth. 4.17 he so dealt with the Jews and with the woman of Samaria Joh. 4 18. 3 yea the comforter 3 Yea the first work of the Comforter is to convince men of sin to their condemnation before he convince them in their judgement of righteousnesse in Christ to their justification see John 16.8.9.10 for indeed there is no true consolation but out of deep humiliation no true joy and comfort but such as issues out of straits of conscience if we speak of men capable and legal convictions The spirit before it comfort it shakes a man and makes him fear see Hebr. 2.14 c. It s a course which God prescribes us his Ministers to use even to cry aloud and not to spare to tell men of their sinnes 2 God prescribes the use of it to cause them to know their abominations and to give them warning of their danger Isa 58.1 2. Ezek. 3.17 and 16.2 3 he blesseth it 3 Lastly its that method which God most blesseth as in Nathans plain dealing with David thou art the man and in other Prophets and in the Baptists preaching Vse 1 For Ministers thus to preach and to leave stings behind them Matth. 3.7 8.9.10 or Luk. 3.7.8 9. with 10 11 c. in his Apostles preaching here Vse 1. It is for the direction of us Ministers who as occasion serves must be full of the wrath of the Lord not preaching pleasing things to tickle the eare but sound saving and wholsome things to prick and wound the heart leaving stings behind us in mens hearts before we bring hony to please their tast first using corrosives by pouring in wine then lenitives oyl to supple heal The words of the wise saith Solomon are as goads and as nails fastened by the Masters of Assemblies whech are given from one shepheard Eccles 12 11. Jer. 23.29 yea Gods word in the mouth of his servants is like a hammer not onely to break the rock in pieces but to drive in those nails even to the head into mens not skins onely goads pierce the skin but flesh and hearts too thence to fetch and draw teares which Saint Augustine calls the blood of the soul Our manner of teaching should be such as not to seek applause to our selves but sobs and tears in you our prayse should be your teares your sighs not your hemms not the clapping of your hands To wring tears from their hearers or Plaudite as at a play but the knocking of your breasts and Plangite as at a funerall It was said of one after an oration made to the people of Athens that he left certain stings in their minds so did Peter here and so should we send you home as much as we can weeping to your closets Pericles in a sence of sinne and danger and so should we wield this sword of the spirit as to aim chiefly at your hearts and so stedfastly and strongly follow home the thrust like Masters of defence as not to suffer you to put it by And to convince 1 Sam. 15.13 14. c. Though such conviction prove not saving Gen. 4.7 Call to Newcastle or methods for discovery of sinne in the Ministers method by your shifts evasions excuses extenuations justifications no more if we had the skill then Samuel would suffer King Saul to evade him till he had convinced him and brought him to confesse his sin And this we must do though our reproofs and convictions do not alwayes prove saving so did not Samuels so did not Gods own reproof and conviction of Cain And Stephens reproof and conviction of the Jews to be the murtherers of Christ had not the same effect with Peters here it was the same sword or word of God but with the point it pricked the one savingly and with the one or both of the edges of it it being not kindly received cut the other to the heart and wōunded them mortally 2 For hearers 1 to submit meekly to the reproofs of the word but of this more elsewhere 2 This teacheth you to desire such kind of teaching not to be displeased with such as so faithfully deale with your souls and to learn of these here who though deeply charged by Peter yea pricked and wounded did not rise against him or say what or who is he this that thus boldly chargeth us but meekly receiving the word of reproof and as guilty persons convinced of their sinnes what shall we do its true alas we indeed are guilty neither should you shew your selves unwilling to have your wounds searched to the bottome 2 Therefore the law is now to be taught under the Gospel 3 It s a good sign to be pricked Treat on Ezek. 16.2 or Gods charge to his Messengers concerning conviction of sinners p. 237. c. or to have your sins discovered and brought to triall seeing all sinne is a traytor to God and his glory and by your unwillingnesse to have it found and brought to judgement you make your selves more guilty But of this as also other uses concerning the needfulnesse much more lawfulnesse of preaching the Law now in time of the Gospel not to justification but to the conviction of sinners and to prepare and bring them to Christ as also that it is no ill signe simply to be met withall netled pricked and troubled in conscience by the word so that we seek or accept of ease and help by the word I say of these and such like uses elsewhere more largely and purposedly CHAP. V. SECT 3. Pricking of heart considered as the fruit of sinne and that sin carries a sting with it 2 The second relation which this Pricking hath is to the sinners themselves and to their sinnes THE second Relation that this pricking hath is to the sinners themselves and to their sinne the fruit whereof we see is at best sorrow fear pricking and wounding of the heart and spirit The word they heard brought to remembrance their sinne and their sinne presented them with wrath and so their heart is struck with horrour fear amazement and confusion the conscience awakened would not suffer them any longer to rest
or find content in their present condition they were stung and till they got ease in a very hell Thus it was with these Converts here what will then be the condition and sorrows of such as do remain live and dye impenitent Let it then be hence observed that sinne must never want sorrow Observe Sinne carries a sting with it never wants sorrow it carries a sting with it which will shew it self at one time or other It s like those locusts spoken of Revel 9.7.10 which have faces like men but stings in their tails like scorpions Such a thing is sinne though at first it may seem to have a beautifull face and appearance yet such as dally with it will find it will leave pricks at least and venemous wounds in the conscience such as have been named And though the conscience at length grow to be seared Though the conscience be seared senseles sometime yet it wil awaken here or in hell yet not onely the searing of it is not without pain or without many conflicts and terrours before it be deprived of all fence but God after awakens it to feel the horrour of hel even in this life though he deny such repentance as we see Judas Julian Nero Brutus King Saul who having an evil spirit which formerly had haunted him yet though as Brutus his malus Genius or Ghost which haunted him at Rome having for a while left him yet met with him at Philippi a little before his death though I say it left Saul often yet often it returned especially at Endor where Satan in the likenesse of Samuel told him that to morrow he should be with him 1. Sam. 28 29.20 which struck him with horrible amazement as there was cause Let this be thought on by all such as can find no delight in any thing but in sinne Vse For such as delight in sinne to expect bitternes Prov. 9.17.18 or so farre as there is sinne in the same The forbidden fruit seemed even because forbidden to promise more delight then all other trees yet it proved bitternesse in the end as sin will do so stollen waters and bread of deceit end in hell and prove like poyson given in sugar which may go down sweetly Which young men Eccles 11.9 but kindleth a fire in the bowels and bereaves of life Think of this you young men and rejoyce but know c. as you have lately heard remember the threefold sting which accompanyed and followed that of sin especially that of Conscience and of eternall torments Think of this ye Joviall and merry men of the world and merry men should think of how can ye be merry when so many thousand woes curses and vengeances belong unto you and hang over your heads sorrow you will find enough one day which may be to you without repentance but know assuredly that true repentance and conversion cannot be without sorrow seeing then sorrow must and will follow sin And either by godly sorrow in time to prevent it 1 Learn in time to sorrow soundly for sinne to be pricked wounded and in heart truly grieved for your sinne for such sorrow onely will prove saving and prepare you for through conversion and for sound and lasting joy as in these converts here 2 Otherwise know that you will gain nothing by sin or by living in it 2 Or assuredly to to look for it Grief of heart and pricking and wounding of the soul in some measure is the easiest which if you be afraid of chusing rather to enjoy your ease pleasures liberties then to be interrupted in the same by godly sorrow There is nothing gained by sinne then expect nothing in the end but hellish horrour terrours and torments not a pricking but piercing of the heart a breaking an opening a cutting a cleaving of it it may be even in this life and then a wounded spirit who can hear Prov. 18.14 but assuredly hereafter and for ever in hell For the prevention of which consider now well what you do what will be the end of your courses what the bitter and accursed fruits of your sinnes and of your smothering of the checks of your conscience Be now in time sensible of these things and consider this you that make nothing or but a jest of sinne or of conscience Take heed of lading A wounded name estate and broken bones nothing to the wounding of the spirit Psal 38.4 wounding and piercing your souls by voluntary and wilfull transgressions The soul hereby though for the present it be not perhaps so sensible yet insensibly is wounded and burthened with the guiltinesse of sinne whereby wrath is a treasuring up the burthen increaseth so long till at length your iniquities grow and go over your heads and as an heavy burthen prove too heavy for you Sinne long harboured within will at length fester break out into torments and in a word prove the death of the soul eternally The madnesse of men in falling into the greater evil for avoiding the lesse How is it to be wished then that men were as sensible of pricks and wounds in their hearts and spirits which by sinne are alwayes made though not perceived or believed or that they feared these half so much as they do a wounded body estate or name how sensible are men of the one and how fearlesse of the other hence they receive wounds on the inside and gashes in their consciences that the outside may be saved they will steal and do wrong to prevent poverty and yet poverty no such burthen as the guilt of theft they lye will falsifie word promise and oath to prevent or get out of debt and yet debt with man is no such burthen as debt with God which will exclude them out of heaven They will voluntarily smother the checks of conscience and repell the reproofs of the word that they may sinne more securely and with lesse trouble and yet this fire which thus smothered will once yea and for ever break out into flames doth infinitely surpasse that small seeming sorrow or lesser prickings which are in repentance They will go to witches to gain health and yet no sicknesse so ill as to be the devils devoted slave yea to save their skin their liberties their offices and to avoid reproach for Christ and persecution they will deny the truth of God and give the soul a thousand gashes to keep the skin whole and yet no losse to that of the soul Mark 8.36 What madnesse * Mr. Harris of a wounded spirit saith one is this This is to prick the hand to save the glove to hazard the head for the saving of the hat or of a feather to prick and wound the heart yea to kill the soul rather then to forgo a little vain and sinfull pleasure gain or honour alas they know not yet neither will they be told what the sorrows of a wounded spirit and conscience meane when God shall
they sooner make use of the remedy which is of the mercies of God in Christ laid hold on by faith as being well instructed in their tender years in the doctrine of Justification by faith and of the free grace of Christ which they sooner apprehend then others who having lived wicked lives in their ignorance and not having the knowledge of the Gospel are deeplier cast down and longer kept under bondage when once the Law hath fastned on their consciences The like I say of such hearers as live under such teaching where the Law and Gospel are not wisely and intermixedly taught together but either all Law and terrour and no Gospel or very little of it which soon dejects and much terrifieth the conscience but not so soon and hardly if at all raiseth up again or the Gospel and promises of the same without the Law whereby men are soon and much comforted without any great terror going before which comfort therefore in many is justly to be suspected men thereby turning Libertines as well in practice and life as in Doctrine Whereas where both are wisely taught together the hearer is no sooner smitten by the Law but he can look to the promise and somewhat help himself 3 Lastly 3. to come as they are designed to greater or lesser works if we look to the time to come we must know that some are deputed and designed by God to greater works sorer trials harder services then others whom accordingly he prepares by deeper humiliation for as one well saith the higher and greater the building is the deeper must the foundation be laid in the earth As we see in Moses but especially in Paul and David the one being sore though suddenly humbled the other long tried and humbled before he came to be King So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or no strugling he himself found no quietnesse and victory but after great terrours and conflicts And so no doubt others finde it Now there may be good reason for it seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom but God in wisedom thus deeply humbles them that so giving them experience of his goodnesse assistance as also power in delivering them they might be better prepared by faith to undertake and more secured against all oppositions and difficulties in undertaking the greatest matters and trials which they shall be called unto Thus both Samson and David were prepared for great undertakings the one against Goliah and both against the Philistines by the experience they both had of Gods assistance in their buckling with and mastering of the lion And so from this different dealing of God with those whom he converts From this different dealing of God we observe his wisdome in that he heath not tied himself to one way we may take notice of the wisdome of God who doth all for his own glory and for the greater good of his children 1 If he deeply humble some 1 In those he more deeply humbles Shewing his power and mercy in them it is that he might more magnifie his power in sustaining them in such straits his free grace in delivering them and make them more beholding to him for it and better fitted for great employments yea that others not so deeply humbled may be more thankfull for his more gentle dealing with them and the unconverted might not he hardened in their evill wayes to continue in the same for if God should deal gently with such as have been scoffers of Religion profane wretches oppposers of his truth and people others as bad as they were will be ready to flatter themselves in their evil wayes hoping in like easiy manner to be reformed and striking terrour in others or at least to get heaven as those others have done therefore the Lord will wound and bruise them and not shew mercy to the 〈◊〉 in secret or in hugger mugger but will let all the world see their humiliation as they have been witnesses of their profancenesse and it religion 2 If he deal more gently with others in their conversion 2 In those with whom he deals more gently showing 1 To them his freernesse pity and goodnesse teaching them compassion to others and to walk more warily 2 To others arming them and not so deeply cast them down as it is to shew them the freenesse of his work and of the manner of it as also of his goodnesse favour and pity to them especially when they shall behold other converts brought into greater extremities who are thereby taught to walk as more compassionately to their brethren so deeply wounded so more humbly thankfully and warily lest though they have escaped those pangs of their new birth in the extremity of them yet they meet with after-throws in the course of their lives to their little ease So it is that he might neither discourage others from undertaking this saving work whilest they see some at least to go through it with no great ado 1 Against discouragements and harsh conceits of godlinesse 2 Against opion of merit in their own greater sorrows and to live comfortably and chearfully in that condition of a renewed and regenerate estate which is not necessarily a dumpish melancholick sorrowfull life devoid of pleasure content and comfort nor give the converted who suffer and undergo such extreme terrours and sorrows at first occasion by Satans suggestion and the flattery of their own hearts to think that there is matter of satisfaction or merit in their sufferings whether of congruity or otherwise as if thus avenging themselves of their sinnes by contrition and exercises of mortification and deep humiliation they did either prepare themselves for grace so incroaching on the glory of God of Christ or otherwise as the Popish sort speak drey their penance and make as of themselves some satisfaction to Gods justice which should also much derogate from the free mercy of God and merit of Christ But now when they see that others share in the like benefits and partake equally with them of the blessing and that without such extremities smart and sorrow When they see others partake of equal mercies with lesse sorrows they as we all observing this different dealing of God with sinners cannot but ascribe the whole work of their and our conversion wholly and altogether to Gods mercy and to the power and freenesse of his grace and nothing at all to any merit congruity or worthinesse in our selves As this now said hath shewed us the reasons of Gods different dealing with men in their conversion in regard of the divers degrees and measure of their humiliation so we are led on to consider the Reasons why he will in some measure have all to taste of this distastfull cup at least to be convicted in themselves and some way pricked in conscience before they
I take it in this sence said to be our schoolmaster to bring us unto Christ not that it taught Christ but that it convincing us of sin and of the curse and bringing us to self-despair so sent or forced us to seek help if any or wheresoever any could be had and that only is in and from Christ for it as a schoolmaster first strips us naked of our own conceited wisdom righteousnesse holinesse power and then whips lasheth our naked consciences as with the strokes of an iron rod it so sends us out of our selves wholly without affording us any help hope or succour to seek and inquire first if help may be had or hoped for elsewhere and then where or in and from whom it may be had and by what means which conceit of possibility of help made the heathen of old and many superstitious ones now fly to so many devices and superstitious practices of their own devising And thus by the law and these works thereof on the conscience the way is prepared for the mercy of the Gospel so that were it not for that which reacheth out an hand to such as are otherwise ready to perish no flesh could be saved SECT 4. The order of the works of the Gospel 2 The distinct and orderly work of the Gospel 2 THe workes then of the Gospel presupposing those of the Law and the orderly proceeding of the same are now briefly to be noted The Gospel hath also its preparatory works before conversion and faith be fully wrought and the order is this 1 Knowledge of the Gospel 1 God having by the law first humbled the sinner if he intend him any further good he doth first support and keep him from utter despair by publishing the glad tidings of the Gospel and by letting him hear and know of a remedy and that his case is though to him in himself yet not absolutly desperate and that upon some termes salvation may be had Joh. 3.16 and is possible so an assent is wrought in him to the Gospel as true Which knowledge by Gods further grace works affections and actions sutable in him 2 Hope 2 So hearing of a remedy though the conditions of self-deniall in his sweet and beloved sins of repentance and faith seem things impossible as to him considered in himself they are yet being pricked forward by the aforesaid terrours of the law as by so many piercing goads and thereupon put upon it to do something not to sit still but with the Lepers at the gate of Samaria in the famine to put it to the adventure as knowing he must either do something or else dye eternally this despair of help in himself makes him seek help elsewhere not without some general and confused hope that he also 1 General as well as some others he told of it may get case to his distressed conscience which as yet he findes not And thus he generally assents to the Gospel as good as well as to the law presenting him with wrath yea as good to him and so God gives him particular hope from the generality of the promise 2 particular Mat. 11.28 to all that are heavy laden whereby he excludes none but such as exclude themselves 3 Melting and true Contrition 3. Hereupon the heart which though broken before yet retaines its hardnesse begins to melt and to thaw being warmed with a sense of Gods goodnesse and readinesse to shew mercy to him so unworthy so old a sinner and it may be frozen in the same what any hope for such a vile wretch and that from so great and holy a God oh beast that I am that I should ever so much and so long have offended so good a God! c. Thus the heart is brought to true contrition and now grieves not in sense of the curse and wrath deserved so much as of love ready to be shewed to such a vile and immeriting wretch as he both thinks and will call him self not for the punishment of sin so much as for the sin it self as it is disobedience and disloyaltie to God dishonour to his name and that which hath made and doth still make a separation between the soul and God thus he begins to conceive of sin as alone able to make a man miserable without any other misery even in abundance With pliablenesse to Gods will And thus the heart being molten is made pliable and ready to be cast into the mould of Gods will as in my Text. And hereof I take the reprobate come short who as Ahab Cain Judas Felix may be broken and wounded and tremble but still be heard-harted and unpliable to Gods will 4 Self-denial 4. Herewith goeth self-denial renouncing of all parts and priviledges gifts and abilities in a mans self with an inward acknowledgement of his own impotency guiltinesse unworthinesse 5 High esteem of Christ 5. Together with an high estimation of Christ above all as in Paul Philip. 3.7 8 c. 6 Desire of pardon 6 Desire of ease and pardon by Christ and of direction what to do to be saved oh he should be one of a thousand to him most welcome who could bring him such tidings and bring him an olive-leafe 7. Then upon good direction given as in my Text and the next verse to it 7 Approch to the throne of grace where verse 38. and as Acts 16.31 there is an Approach and coming to the throne of grâ—ce with resolution there to speed or there to dye 1 Confession Where particularly iâ— 1 humble confession of sin with all the aggravations of it as Luke 18.13 and 15.19 in the publican and prodigall 2 Prayer 3 Hope of being heard 4 Joy c. Luke 19. 2 Prayer with 3 hope in speciall of pardon 4 joy in that hope grounded on Gods call and promise and not as in Agug but as in Zacheus and the blind man Mark 10.49 50. be of good comfort rise he the Master calleth thee 5 A willingnesse to part with all to sell all for Christ 8 Special application and closing with Christ 8 After which or with which is a speciall application of Christ unto a mans self and of the promise of pardon and of salvation with a trusting and relying on him for acceptation of his person prayers and indeavours and for salvation and all good things This is his closing with Christ 9 Assurance 9 Then follows the sealing of the promise assurance and perswasion 10 Perseverance Then Perseverance in the faith and grace of conversion to the end not without some failings but without falling away from that grace either wholly and habitually or finally 11 Salvation 11 After all follows the consummation of grace in glory and the end of our faith the salvation of our souls 1 Pet. 1.9 The scope of this last discourse which is not to prescribe God or to build our justification upon duties or
from him Or otherwise as is said by a good but ungrounded conceit of thy self and of thine own estate being alive before the Law come closer and neerer home to thy conscience thou thinkest thy self safe and in good estate Rom. 7.8 and apprehendest no danger or judgement as belonging to thee but onely to others But in a word know and remember that though thou be thus partiall towards thy self yet God is not as hath been said though thou hide cover and conceal thy bosom sin neither searching it out thy self nor suffering the word to search thee yet God will search thee and finde it out Thy safest way were to judge and condemn thy self that thou mayst not be condemned and judged of the Lord and to imitate the poor and humble Publican who smote on his brest and heart confessing and craving mercy for his sin and to beware of the proud Pharisee his self-justification 5. Flattery of soothing Prophets 5. And as part cause of the former beware of smoothing and flattering teachers who howsoever sometimes they may make a flourish and declame it may be against sin and tell of Gods judgements yet they will have a care that they come not so neer as to offend thee or to touch thee in thy speciall sin if especially thou be one in place or who mayst come even with them again These men heal before they hurt and what stings others the faithfull servants of God have left in the mindes and consciences of any they seek to pluck out and to heal the wound with their oyly words being like the false Prophets of old of whom and of the Priests it was said They have healed the hurt bruise or breach of the daughter of my people slightly saying Peace peace when there is no peace Jer. 6. v. 14. And when Gods deerest servants tell the people of particular judgements belonging to them and so by wounding and pricking their consciences bring them on in a good way towards repentance these flattering Prophets strengthen their hands that they should not return from their wicked wayes by promising them life Ezek. 13.22 onely wounding and making sad the heart of the righteous whom God hath not made sad In this case I must say to you if you would be pricked and savingly wounded for your sins as the Lord in another case said to the Kings of the Nations Therefore hearken not ye to your Prophets nor to your Diviners c. for they prophesie a lie unto you to remove you far from your Land and that ye should perish Jer. 27.9 10. and Jer. 29.8 6. Lastly 6. Vnbelief take heed of unbelief want of faith to beleeve Gods true Prophets when they tell you of the danger of your sin keeps you from applying the threatnings of God to your selves so that you reap no fruit by the word but though fairly warned and called to repentance with hope of mercy perish through your own unbelief in his wrath as it was with those of the old world whereas Noah himself by faith being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house Hebr. 11.7 So wee read of Enoch Jude v. 7. though but the seventh from Adam and in the beginning of the world who yet set the end of the world or the day of judgement before him prophesying thereof whereas secure men through their unbelief never humble themselves if then till judgements be upon them being herein like such as hearing thunderclaps far off are not moved till they be as present over their heads and some hurt in their sight be done then with Pharaoh they tremble but not till then So want of faith in Christ keeps men from being sensible of their sin and from being pricked in conscience for it When was it that these Converts in my Text were pricked in heart It was when they heard and withall beleeved that Christ whom they crucified was the true Messias So it was foretold Zech. 12.10 that when they should look upon him whom they had pierced they should be pierced themselves and mourn bitterly and be sensible of their sin which shall be fulfilled especially at the conversion of their Nation but then they must no longer abide in unbelief Rom. 11.23 Seeing then faith is the gift of God we must earnestly pray for it and carefully attend to the ministry of the word by which it is begotten To withdraw from the hearing of the word either in regard of presence of body or attention of mind is to keep our selves out of the sphere and compasse within which onely the word of God that sword of the Spirit is active and operative and will reach and pierce us SECT 2. Le ts removed which make the soul senseless And first Sensuality and worldliness 2 Lets keeping the soul from being sensible of pricking BUt men who cannot avoid the stroke of the word the scorching of that fire the smiting of heart and conscience having such teachers as smite home and will not suffer them by their evasions shifts excuses and extenuations to put by the blow yet as experience sheweth shew themselves little sensible of the same neither are they truely made sorrowful thereby being like Jacob or Israel Mens senselsness for blindnesse deafnesse incredulity senselessness and stupidity on whom it is said the Lord poured the fury of his anger and the strength of battell and it set him on fire round about yet he knew not and it burned him yet he laid it not to heart Isa 42.25 or like the drunkard who may say They have stricken me and I was not sick they have beaten me and I felt it not Prov. 23 25. being past feeling Ephes 4.19 and of cauterized consciences 1 Tim. 4.2 Now there are divers things which bereave men of all spirituall sense and pain which accordingly if we would become true mourners for sin we must carefully beware of and see that wee give no way unto them Men have ways and means by which they for the while especially become insensible of pain by pricking Divers things bereaving men of the sense of bodily pain As Deep sleep Searing burning bone-setting incision cutting off a member and the like as by the use and application of narcoticall or stupefactive medicines and potions by being cast into a deep and dead sleep by which all their senses even that of feeling are bound up so by searing and burning whereby the part is mortified and the inward humidity dried up So I have heard and read Bewithching how in the body of witches in covenant with the Divel in the place where by sucking or otherwise he sets his mark or Sacramental signe the place is so benummed and deaded that a pin of a great largeness and length may be thrust in to the head without the grief or any sense of the party by which means if that mark or bewitched place can be but once found out
the nail home to the head that thou mayst at length be fast and close joyned to Christ if God have met with thee by the reproof of the word or stung thee by his threatnings see his mercy in it let the sting remain till his work be wrought let him have enough even his fill of thee till thy proud heart be fully humbled Lest else wee get hurt by such prickings and thy corruption drawn and purged out otherwise look for no ease but greater sorrows Wee have a little venemous flie or midge * At Dantzigk where this was preached here you know that if when it seiseth on the flesh hand face or legs you let it alone till by sucking it be filled with your blood it will leave you of it self and leave behinde it little or no venome at all Simil. onely if you put it off before and seek ease by scratching the place affected wil swell with the poyson of it and put you long to pain especially if you be bit in divers places neer together This is soon applyed to our purpose here Prickings of conscience in sight and sense of sin and judgment being suffered to have their full work in our deep humiliation whilest wee maintain the power of them and seek not ease too soon are so far from hurting that they purge us and draw out our corruption whereas the sudden and too hasty healing of them causeth the wound to fester the soul to swell with self-conceit and security and greater sorrows in the end at least to seise on it As God then by such legall terrours of conscience begins with thee so follow God in his work think not the work done when it is onely begun Go not which is an holy mans expression raw from Gods school through fear of the rod and go raw out of Gods school and service lest thou prove a bad proficient in the Universitle buy not out your time and yeers of service before you have well learned your trade lest you be forced to come and be brought again under servitude to the Law and under the spirit of bondage In a word comfort not your selves too soon If it be natural sorrow in the loss of friends wealth good name liberty c. which hath taken hold on thee first cease not till thou turn it into sorrow for sin that it may be more lasting If it be legal terrour that is a sorrow for sin not as it is sin but as it presents thee with displeasure from God and with punishment see that it end in sorrow for sin as it is sin and learn to grieve for the offence of God though there were no hell to punish thee hereafter no shame reproach pain or punishment on earth to follow it sorrow most for that which is the cause of all sorrow We must see that Compunction end in Contrition c. See that thy compunction end in true contrition that the pricking and breaking of thy heart which may stand with hardness may end in bruising and melting in some apprehension of Gods love and hope of mercy whiles it is softned melted and made pliable to Gods will See that despair in thy self send thee to hope in God that self-judging send thee to seek absolution and pardon from God that seeing thine own damned condition thou look to Christ and esteem of him above many worlds that fear of wrath make thee more earnestly desire mercy that sense of wrath make thee at least consult and cast about what to do to be saved as it did these here who being pricked in heart said What shall we do SECT 4. Divers Reasons why men are not to take up with legall qualms till they be humbled enough Why we are not to rest in every slight sorrow NOw why are we thus to do why are we not to take up onely with some few whorish tears or legall terrours but to see that we be humbled enough 1 Because it is but a preparative to Conversion in the elect 1. Because all the fore-named works of the Law are but preparations to Conversion and far off degrees thereof and indeed common to many reprobates to Pharaoh Ahab Herod Felix Cain and Judas and to many others now in hell as hath been said even to the Divels themselves who have such stings in their consciences and tremble but without hope though in and to the elect these prickings are truly preparative to their Conversion and yet but preparative 2. These prickings being common to the reprobate and elect tend as well if good use be not made of them to the hurt of the one as health of the other 2 because being not followed home in others God is provoked to give them up either yea they are but beginnings of mens damnation both furthering and increasing the same But how and why is this Because where such woundings and prickings are neglected and not followed home it is just with God yea and usual to give men over either to senselesnesse and hardnesse of heart which is the first entrance into Hell or to anguish of soul when they most stand in need of comfort yea to utter desperation so that when such men come to die it is either like Nabal as a stone and blocke or as Judas in despair 1 to senselessnes and deadnesse 1. If when conscience smites stingeth pricketh and accuseth it be neglected and that men so fairly called on and admonished by so good a friend otherwise proceed not on to godly sorrow and repent not it will ere they be aware give over its office of accusing checking and awaking them by jogging as it were and pricking yea be quiet and silent in effect saying as God himself saith Why should ye be stricken any more This is when being smitten in heart with David for sin they do not repent and seek mercie with David A wounding conscience saith one neglected will prove a dead conscience as an ungracious childe after many corrections is hardened thereby and at length quite given over and cast off A wound neglected or falsely healed festers the more and often causeth mortification of the flesh numnesse deadnesse rottennesse Neglect we not then the first stingings and prickings of conscience by which God comes near and makes some offer to us You may perhaps make light account of the rebukes of men or of us Ministers and so especially do great men rich noble and generally proud men yet if ye be wise neglect not conscience if it accuse you to your selves do you accuse your selves much more to God least otherwise he give you up to deadnesse and securitie Or 2. to anguish of conscience in their death 2. Or if not that and that is bad enough and more dangerous because more pleasing then to anguish of soul on your death-beds at least when conscience which lay asleep before and the guilt of your sin which only lay at the doore like a sleeping lion or a
tender humble soft and relenting hearts and when we have got them to keep and preserve them so in and by the frequent use of the same and other like means and keep them so How and holy exercises of prayer meditation hearing reading conference with such as have been humbled through neglect of which we shall find ovr hearts insensibly to grow hard and through cold performance of duty to freez again Even as the water in the cold of winter soon freezeth into hard ice which once broken in some parts of it that cattell may drink thereat or for other uses is kept open by daily breaking of it which care being for some few dayes neglected requires greater pains to break and open it again Simile So a soft heart and Gods Spirit once had are easily kept by daily care but hardly recovered when through negligence we have lost them CHAP. XXIII Where is shewed what these Converts said and that the heart being once affected sheweth it self by words and thereby may be discovered It followeth And said unto Peter and the rest of the Apostles Men and brethren The second effect of Peters Sermon or What these Converts said What shall we do IT hath already been considered what these Converts heard and what they suffered we must next consider what they said And said unto Peter c. where me thinks I see them framing into true Christians and becoming like a well set and tuned clock where the heart which in them was pricked and moved is like the master-wheel They are compared to a clock moving by the weights of their own sin and of Gods wrath not without some sense allurement and hope of mercy their tongue like the bell on which the hammer after the moving of the first wheel doth strike which truely sheweth the inward disposition of the heart and how it is affected and then their hand like the pointer shews it self ready to do and put in execution whatsoever it according to Gods word shall be directed unto as being right in heart tongue and hand as we should be in all other duties as of thankfulnes for they being pricked in heart said What shall we do here is heart tongue and hand agreeing in a sweet harmony together in this first work of conversion as indeed they do and should do in all other parts and particulars of Christian practise and duty as in our thankefulnesse towards God where the heart must begin Non sola vox sonet sed manus consonet verbis facta concordent Aug. in Psal 149. and in the inward acknowledgement of Gods mercies and Attributes love God Psal 116.1 and the soul yea all that is within understanding memory will and affections must praise him Psal 103.1 Then accordingly our mouths must speak of and shew forth his praises Psal 51. and our hands work and shew us really thankfull which is the end of all mercies temporall Psal 105.43 44 45. Deut. 10.12 13. and spirituall Luke 1.74 75. So God would have us perform duty to men even to our enemies much more to himself as Matth. 5.44 45. where you will finde both a Diligite of the heart and of love of enemies Love your enemies a Benedicite of the tongue Blesse them that curse you and a Benefacite of the hand This their behaviour is a signe of the sincerity of their sorrow Do good to them that hate you And so here It was a good signe that they were rightly and savingly pricked in heart when in this humble and loving manner they spake unto the Apostles sought direction from them and offered themselves ready and willing to do accordingly Others being pricked are more hardened then before and kick against the prick hating that word and those persons that do rebuke them as those other Jews did Stephen Acts 7. which puts a manifest difference between such as are savingly pricked and such as are not Four particulars to be spoken of here by which we may and should examine and try our selves 1. Who thus spake and said Such as were pricked Here we will consider 1 Who thus said or spake 2 When. 3 To whom 4 What said they 1 Who Such as were pricked in heart No marvell if thus by the tongue they shewed the grief and sorrow of their hearts It s a signe they were now sensible of their own hatefull sins and of Gods just judgements due unto them of both which formerly they were insensible as indeed the greatest evils always are such as men are least sensible of as the heathen Philosopher instanceth in ignorance folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. injustice c. Now that Gods word and grace began secretly to put some life into them and that they began to be at some distance with their sin having it now not so much in them as before them they become sensible of the same and shew so much by speech Where the heart is truely and inwardly affected in any kind especially where it is inwardly wounded and in anguish Doctr. The heart shews it self by words and thereby may be judged it shews vents and bewrayeth it self by the mouth and by words Words will burst our like fire which cannot be hid David resolving to keep his mouth with a bridle Psal 39.1 2 3. while the wicked was before him yet when by holding his peace his sorrow was stirred my heart saith he was hot within me while I was musing the fire burned then spake I with my tongue So in matter of joy where the heart rejoyceth Acts 2.26 the tongue will be glad so where faith is in the heart there wil be confession of faith in the mouth Rom. 10.10 where the heart boyleth bubleth up or as we English it enditeth a good matter there the tongue will be the pen of a ready writer Psal 45.1 The mouth of the righteous speaketh wisdome and his tongue taketh of judgement Why The Law of his God is in his heart Psal 37.30 31. A good man out of the good treasure of his heart bringeth forth that which is good and an evill man out of the evill treasure of his heart bringeth forth that which is evill for of the abundance of the heart his mouth speaketh Luke 6.45 This here appears in the passion of sorrow where being pricked in heart especially in sorrow and anguish the tongue expresseth truely the sorrow of it as the stroaks on the instrument or voice of the singer answers the notes that are prickt in the rules Dr. Featly So that by the quality and nature of the speech or words uttered the inward condition the sincerity and soundnesse or unsoundnesse of its sorrow is commonly discovered as we see differently in David David's conscience being inwardly troubled for sin whilest he kept silence he found Gods hand still more heavie upon him Then said he I acknowledged my sin unto thee and mine iniquitie have I not
hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin Psal 32.3 4 5. These here in effect do the same by these words of theirs confessing as hath been said their sins and finding like mercy ver 38. On the other hand Cain being pricked in heart and conscience for his bloody sin and in Cain doth also speak and utter and some other Jews but what words of despair so those Acts 7.54 being cut to the heart gnashed upon Stephen with their teeth and uttered words of desperate rage and madnesse crying out with a loud voice and stoning him v. 57. And howsoever in affliction the tongue sometime belie the heart Hypocrites may counterfeit Psal 78.34 35 36. as in the grosser hypocrite yea also self-deceiver who when God smites them enquire early after him as did the Israelites in the wildernesse Neverthelesse they did flatter him with their mouth and they lyed unto him with their tongues Yet I say in true grief the tongue truly sympathizeth with the heart and expresseth the affections of it truly as in the Parrot Yet they bewray themselves by their words c. which being beaten cryes like it self with its naturall voyce and not as at other times like a man artificially And though Pharaoh Judas and many like unto them seem to shew by their words and confession some compunction of heart yet both their words being well weighed at least their after-deeds do shew the hypocrisie or deceit of their hearts and that their grief was not true and genuine for their sins but for the punishment and through legall terrours or meer naturall conscience within them Contrariwise a good heart being smitten of God will either be silent unto God and not dare to mutter or murmure against him or withall it will utter onely good words as we see in Job chap. 1.21 22. and chap. 13.15 Though he slay me yet will I trust in him Thus it is constantly with it though perhaps in a fit it may forget it self and utter words of discontent as we see in the same Job and Jeremiah and others The reason of all this is that sincerity and integrity which is in the heart of those whom God doth soundly touch Reason which is a single heart not a heart and a heart or a tongue and life different from the heart which it seems Nature it self would teach us all seeing Anatomists teach that the heart and tongue hang upon one string Dr. F. ibid. so that when the heart is moved with any passion or perturbation the hammer as in the former resemblance beats upon the bell and the mouth soundeth and answers the motions and affections of the heart Vse 1 In our sorrows to shew our sincerity by our words and by the nature of them Let us therefore when Gods hand toucheth us shew by our words and deeds also sutable that our hearts are inwardly well affected and truly humbled under his hand for our sins truly desirous how to pacifie him and to procure true peace to our consciences It s a signe the hearts of many are but lightly pricked or touched with remorse for their sins they do so little complain or make their moan to others who may afford them ease by their counsell and good directions As on the other hand such as most complain out of an inward feeling of their sins and who accordingly move doubts and questions concerning their estate of soul are none of the worst Christians at least they are in a good way 2 And so generally For more general Vse It were to be wished that men by their words and language as also by the nature and quality of their discourse and speech did shew the soundnesse holinesse and integrity of their hearts within more then they do The heart will be venting it self by the tongue and commonly according to that abundance which is in the heart the mouth will be speaking A reproof of such as pretending good hearts yet are tongue-tied Many talk much of their good hearts to God ward but if their hearts within were so good holy hearts believing hearts humble hearts hungering hearts zealous hearts as they pretend they would not be so tongue-tied as they are either to God-ward or towards others If Gods word were in the heart of many Ministers 1 In Preaching at least as a burning fire they would soon grow weary with forbearing to preach and to speak in his Name Jer. 20.8 9. though his word should be made a reproach to them and a derision daily So if the hearts whether of many Ministers or others 2 In Prayer were truly pinched with sense of their own and peoples wants they could not take up with bare generall forms of words in their seeming prayers or with a generall invitation of others to pray or at best to joyn with them in rehearsing more then praying the Lords prayer The heart truly touched with a sense of its own guiltinesse and of Gods displeasure or of its own wants could not take up with forms of words framed by others or at least long rest in them but would vent it self by words at least by sighs and groans sutable to its condition Such as complain that for any expressions of their own they are tongue-tied in Prayer let them strive to get better hearts sensible hearts sanctified hearts hearts full of the spirit of God which is a spirit of grace and of supplication Zech. 12.10 for were they full of it they would otherwise vent themselves then they do whereas now they draw neer to God onely with the mouth and with their lips honour him but have their hearts removed far from him Isa 29. ver 13. their hearts are more tyed and shut up then their tongues and so in effect both are tyed to God-ward So many are and some complain that they are not so profitable in discourse and in private conversation with others by holy conference as they should be 3 In speaking of good things by instructing exciting and for God exhorting encouraging of others yea admonishing and reproving them for their vanity oaths reviling of Gods people and his people and for their speaking evill of Gods good ways But if these would look into the true cause hereof they would finde that either the Law of God is not at all in their hearts for then they would speak wisdome and their tongue would talk of judgement or that their hearts are not so holy so charitable and compassionate towards others so zealous for God and his honour and such beleeving hearts as they should be or for time of profession calling and means might be But for a tongue that straitens it self to speak of better things then are in the heart A dissembling tongue reproved c. either in matters of God and of profession of godliness or in duties and profession of love towards others this is
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
is to be the more magnified by us Now the way by which God gives an issue God only gives the issue by giving repentance c. as in David is by repentance faith confession of sin prayer self-condemning and self-deniall punishment of offendors judging our selves and others with reformation of things amisse as we see here in these Iewes and in the Jaylor so also in David who through his pride and folly in the needless numbring of his people 2 Sam. 24.14 17 18. was brought into a great strait I am said he in a great strait he knew not what to doe what to chuse yet he finds a good issue by his casting himself upon God and his mercy by his confession of sin 1 Chron. 21.13.16 17. and prayer for himself and his people joyned with fasting and sackcloth by rearing an Altar and offering of sacrifice as the Prophet Gad directed him See this also in Joshua who through the sin of Achan in Joshua with the whole host of Israel is brought into marvellous straits whilest the men of Ai prevailed against them Josh 7.6 7 8 9. Alas O Lord God what shall I say when Israel turneth their backs before their enemies c. What shall I say either to thee O Lord whom doubtlesse we have offended though as yet I know not wherein Or to this people to whom I ever promised good success and victory in thy name or to the enemies whose mouthes I cannot stop from blasphemies or to my self in answer to mine own doubts concerning thy truth and promises Yet God gives him an issue also Get thee up for he with his clothes rent with the Elders of Israel was faln upon his face before the Ark of the Lord untill the eventide wherefore liest thou upon thy face Israel hath sinned I will not be with you any more except ye destroy the accursed from among you c. This done God was appeased But now where in such straits and convictions of conscience men doe not betake themselves to such like courses of repentance Impenitent persons exclude themselves from mercy faith prayer c. but thinke to wrastle it out by their own strength or other meanes they shut the door of mercy against themselves and cast themselves into straits inextricable and such as wherein they perish as the forenamed Cain who in such straits built him a city unto which but not unto the Lord he betook him for safety and as Iudas who in like case sought to the High Priests but not to Christ for mercie and in others especially at the last day when sinners shall be speechlesse and seeing Christ in glory and as their judge shall not know either what to say or do or whether to flee from his presence Nay even in this life when evill men will not flee to God by repentance confession faith and not repenting amendment c. and so serve his providence and make way for his mercy they not only put themselves they put God willing to save them into straits as not knowing what to do unto them but be it spoken with reverence God himself to some stand so that he being loth they should perish knowes not what more to say or do unto them in mercy especially and so as may stand with his glory who will not save men in their sins unless he should utterly destroy them So God to Ephraim and Judah O Ephraim what shall I do unto thee O Judah what shall I doe unto thee for your goodness is as a morning cloud Hos 6.4 and as the early dew it goeth away And may not inlike manner the Lord complain of our unto wardness unfruitfulness and iniquity saying What could have bin done or what can I do more to my vineyard with his honour and holinesse What can I do more with my honor to you who so long have abused my mercy not feared my threats made light account of my word smothered checks of conscience out-wrastled a while to the stifling of the spirit your fears doubts and inward anguish by your own meanes unlesse I should utterly destroy you seeing you by self-deniall and going out of your selves wholly will not seek your helpe and salvation from me And assuredly dear brethren seeing your sin hath brought you into such a distressed condition as that all the world cannot help you if God in mercy help you not unlesse damn them and that again by your presumption and bold trusting to your selves and security and self-confidence you bar up Gods mercy and his power against your selves I say know it assuredly that mercy it self shall never save you till or unlesse you in sence of your hellish and slavish condition under the power of sin and wrath and acknowledgement of your own inability and by an absolute deniall of your selves do seek help and salvation out of your selves in God only according to the direction of his word and faithfull Ministers and dispensers of it and from the power of his saving grace So did these here And so I return to the Observation propounded Those whom God will save must by self-deniall seek salvation out of themselves SECT 2. Why we are to deny our selves and all goodness in our selves in the matter of Salvation YOu perhaps will say did these here in the Text so Or did the Jaylor so when he asked What must I do to be saved Quest Did these Iewes seek salvation out of themselves It seems they are all for doing and works and that they sought though the way of salvation from others yet the cause of it in themselves and in their own doings What shall we do I will not deny but that generally men seek their own good by their own doings when they so speak of doing they of themselves by nature know no other way and are ignorant of Jesus Christ and his righteousnes and so seek righteousness not by faith but as it were by the works of the Law Rom. 9.32 as did the Jews whilst they stumbled at Christ For so according to that condition at the first even in nature intire did the Covenant run Men not knowing Christ commonly and naturally seek their own good from their own doings but more expresly afterwards when the Morall Law was given to the Jewes Do this and thou shalt live Which condition yet was in the true intent of it for conviction and to shew man his unrighteousnesse and impotency and so to prepare him for Christ when he should be made known unto him unto whom accordingly even in the time of the Law men had recourse in the promise and by their legall sacrifices all of them types of Christ and from the first condition of works which yet was for conviction and to prepare them for Christ so that being in their consciences convinced of their sins and of their just desert of death they betook themselves those I mean who understood what they did by