in those many other Jews who hearing the same Sermon yet were nothing moved The method of handling this point Concerning this large and usefull point of Doctrine we will proceed in this method first to shew the truth of it and that it is so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 then the or reasons why it is so 3. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manner order and degrees and steps of conversion 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the uses of the point and so we are to give you this point with its 1. Explication 2. Illustration 3. Demonstration 1 The Explication of it 1 It s not meant of infants so dying 4. Application 1 For the explication of this point it holds true in men 1 Of age and understanding living under the means I do not say that elect Infants dying in the womb birth or in their Infancy have such prickings or convictions of conscience as having no knowledge of sinne or of wrath and judgements Gods work on them is a work of mercy not so much of power whereby through the spirit more immediately without the word he both imputes Christ and the benefits of his death to them by vertue of his covenant and free promise How Infants are converted and sanctifies them in the womb or after but not always in outward baptism by a habitual principle of grace wrought immediately by the Spirit of Christ which was merited for them as well as for others and is accordingly given and applyed to them by it whereby as members of Christ they as wel as others 1 Cor. 12.13 by one spirit are baptised into one body are made to drink into one spirit 2 It holds not on the contrary that all that are pricked in conscience shall be converted 2 I do not say on the contrary that all such as are pricked in conscience or troubled for sinne are therefore or shall certainly be converted or saved unlesse their trouble proceed orderly and to such a degree of contrition as to which the promise doth belong and may be proved otherwise in regard of other graces concomitant to be saving of which trialls and measure of saving sorrow hereafter Much more then a bare legall terrour of conscience and other works are required in true Converts That the Impenitent wicked and reprobate may be pricked It is plain All come not to it as being given over to a reprobate mind and shut up in hardnesse of heart yet many who come to it yet go no further and so they miscarry in the end as we see in King Ahab who was humbled when he heard of Gods judgement for killing of Naboth As we see in King Ahab yet returned to other like sinne hating Michaiah and perished in the guilt of it unrepented so in King Saul who was pricked and relented after he had wronged David King Saul and yet saw Davids integrity yea he wept and yet returned to that sinne of persecuting him So many after their sinne of dunkennesse whoring murther have no doubt some legall qualmes of conscience some fits some stirrings and stingings thereof but no more as we see in Felix Felix Acts. 24.25 who hearing Paul reason of righteousnesse temperance and Judgement to come trembled yet he shuffled off the matter and continued in his unrighteousnes Intemperance as we may well deem in his security without fear of Gods judgements otherwise he would neither have expected mony as a bribe that he might loose Paul nor yet have left him bound to gratifie others And what think we of Cain and Judas both which confessed their sin to be great Cain Judas and had horrour thereupon and were wounded yet Judas was a devil and died desperately Cain did wear it away as much as he could by building him a strong City The other Jews and though conscience of his sinne still pursued him he never truly repented but died a reprobate And as we have heard before divers of the Jews who heard Stephen preach to them and charge them with the death of Christ as these here were charged by Peter seemed to be more then pricked Acts 7.52.54 they were cut to the heart through the accusations and convictions of the word yet they sought not to the remedy as these here but stoned Stephen and so increased their own condemnation Yea these here being pricked are yet verse 38. bid to repent Lastly the very fiends of hell do tremble The devil and yet are not capable of repentance But speaking of men we may conclude that it falls out with many of them These either despaire as it doth with some women who in false conceptions and abortions though they be put to grievous pains as much as they that come to their full time yet they miscarry in the birth so these hypocrites sometime they be much abased by the Law yea even to despair yet they are either swallowed up in that pit or are healed sleightly and so grow secure or els they have bin falsely healed with fair words by temporizing teachers and popish mountebanks and so in Gods wrath given up to security imagining it to be true peace of conscience and to hardnesse of heart sleeping dying in that senseles estate or otherwise seek to put away such heart-qualms by mirth musick merry company drinking gaming or by wordly employments that they may no longer hear the noise and cry of conscience within or put away their sorrow by following sports c. dealing with their conscience as some with those poor innocent children which being sacrificed to Moloch in Topheth whilst they were tormented in the brazen bull or calf by fire put under drums and other noise were used and raised to drown the cries of the poor infants as well as the parents pity Legal terrour then is but a common gift and doth not necessarily bring on conversion Quest. This pricking being but a common gift what is the difference between the elect and reprobate in their legal sorrow If you now ask me what may be the difference between one truely and savingly pricked in conscience and an hypocrite between an elect childe of God and a reprobate and how one may be known from another when and whilst they are both wounded and pricked I answer It s hard at first for a by-stander to judge of them till the event and effect of their sorrow and other concomitants do shew the same and so we shall try it afterward Onely we may say there is a difference though we cannot for the present see it Both may be under the spirit of bondage a while and apprehend slavish fear and terrour of heart as Rom. 8.15 2 Tim. 1.7 This spirit of bondage is common to the elect with the reprobate but with much difference 1. in regard of God 2. themselves and 3. the event and different issue The difference is 1. in Gods intention shewed 1. Gods
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
armes did they thus go forth conquering whithersoever they came yea and subduing spirituall and infernall power 2 Thess 2. Their weapons were not carnall but spirituall yet mighty not of themselves but through God c 2 Cor. 10.4 5. Thus Christ came to be set up in his throne and thus in after times after that great defection foretold Antichrist began to be cast out in many Kingdomes by the preaching of Luther in whom God shewed his mighty power and of whom one writes thus saying Vir sine vi ferri vi verbi inermibus armis Vir sine re sine spe contudit orbis opes He was one who without sword or speare by the onely power and weapons of the word of God without strength wealth and hope in himself overcame and subdued the power and strength of the world Alexander was renowned admired because with so few he subdued so many but here are conquests more admirable then his whereby moe and greater enemies even the powers not of the world only but of hell are subdued and that by fewer and to outward seeming weaker means Vse 1 Vse 1. This power of God in his word by which he then did and doth still goe on triumphing It s for terrour to the opposers of the word as he will till he have brought the necks of all his enemies in subjection to him one way or other is to be admired and acknowledged and we thence assured that the Lord Christ and his cause and Gospel shall in his good time prevaile against all opposition of men devils and Antichrist and that it howsoever supprest sometimes yet shall not be wholly oppressed it is like fire Which to them will prove like fire which though kept under and halfe smothered down yet will worke it self free having a consuming power in it to devour all combustible matter which stands in its way The word cannot be restrained as the Arke detained by the Philistines wrought it self out and as the people of Israel in Egypt by strong hand delivered it self and made the enemies weary of it Which may be terrour to all enemies of the Gospel and of the sound preaching and Preachers yea and Professors of it And a fair caveat to all that they meddle not with such edge-tooles the word will prove a sharp sword to them as a mall hammer or as a burthensome stone to crush such as heave at it or are enemies to it or yet do resist it in themselves Vse 2 2. For Confutation we hence conclude To confute first the errour of Vniversall grace and of free-will in man to accept of grace And secondly of mans power to resist Gods grace that to the conversion of a sinner there is more required then the hearing of the same word or the same common-motives and in a word then common and universall grace there must a speciall and an effectuall power go along therewith but that is no power of mans free-will but of Gods free and powerfull grace which therefore would be begged so oft as we heare Gods word Secondly That where God will convert any indeed it is not in the power of man to resist finally But these being points of Controversie I list not to insist upon them Onely for them both Know that conversion of soules and faith is made the affect as of the word preached The power of God in working faith Ephes 1.13 20 so of the power of God the greatnesse of his power yea the exceeding greatnesse of his power yea of the might of his power even effectually and actually and therefore irresistibly working as it is there also said according to the working of his mighty power even the same power by which he raised Christ from the dead i. e. the power of the Godhead Therefore as a man conferres nothing of his own to his bodily raising to life The same by which Christ was raised from death or to his own creation so he hinders it not when God will raise him up as we see in Lazarus he rose not of himself neither could he hinder his own rising he arose not by his own power and yet it was he even Lazarus who did rise Even so is it in our spirituall resurrection from the death of sinne which is wrought by the power of Christs word Ephes 5.14 saying Awake thou that sleepest and arise from the dead And we do so but then it is Christ who by his word which is operative gives us light and life Yet we must know that man in his conversion though it be thus both infallibly and powerfully wrought Yet man is not compelled is not forced or compelled to it but according to Gods wisedom as well as power is first made willing so Gods works though powerfully yet sweetly he so draws us as that wer un willingly after him Which teacheth us to live to Gods glory This overthrowes the contrary errour of Jesuites Lutherans and Arminians and teacheth us to give the whole glory of our conversion to God from whose mercy and power it is to depend on him for a continuall supply and influence of his grace to live wholly to him whose creatures we are both by nature and grace c. 3Vse Of comfort and Encouragement 1 To Preachers having a refractory people 3. It is a point of comfort and encouragement and that both to Ministers and to people 1. Ministers are hence encouraged to preach the word with power and with authority as knowing whose Ministers they are and that they have their Commission from him whose is all power and who according to that power calls and sends them forth promising to be with them to the end of the world so though they meet with opposition in their Ministery Neither to be daunted or otherwise have a refractory people of hard hearts and necks to deal withall opposing deriding and mocking them so that through discouragements they be ready with Jeremiah Jer. 20.8.9 who so found it to resolve to give over preaching or at least such plain and home-teaching yet ought they not to be discouraged but at Christs bidding to cast in their net again Not to despair of them otherwise we disobey yea and distrust the power of our Master Christ whose word if with Jeremiah we offer to shut up we also finde it in our heart as a burning fire shut up in our bones which will make us weary with forbearing that we cannot hold In case then that with Peter wee fish all night and catch nothing yet at Christs bidding let us cast in againe as he did and we shall in his time catch and make a great draught Joh. 21.11 as Peter did of an hundred fifty three great fishes thereby was but foresignified to him this great conversion of so many thousand soules by his Ministery whereby Christs promise to him at his calling to the Apostleship was made good unto him I will make
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
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
especially labour to keep tendernes of heart take advantage of their youth and without delayes and procrastination begin to repent and to shew themselves sensible of their sin and of Gods displeasure lest whilst they presume of more time stregth God give them up to hardnesse and finall impenitency Jer. 13.23 It is hard doing good when once we are accustomed to evil The longer the young plant or tree groweth the deeper root it taketh and whilst custome is not in time resisted it becometh necessity Directions and Means to prevent it 1 Fear it above all evils Therefore that hardnesse of heart prove no let to thy repentance follow these few directions 1 Fear it as thou woulest fear the devil himself blessed is he that thus feareth None are further from the danger of it then those that fear it most the not fearing it is the next way to fall into it or rather a signe it hath taken hold on us already If now when you heare so much of it your hearts be not struck with some terrour but that you account all you heare as an idle and empty sound of words your case is dangerous and much to be suspected Fear it then when it is so and fear it lest it be so with you a Pray against it Now if you fear it as you have good reason then in the next place Pray most earnestly and continually against it pray that God would not take his word and ministery of it from thee whereby thou shouldest be hardened and left without the direction instruction and reproof of the same as he threatens to such as in time repent not by it Revel 2.5 Pray that through thy abuse of the word he deny thee not the blessing of it and make it to thee as the white of an eg as the savour of death Pray that he would not send thee such teachers as never or sleightly reproving thee shall so seem to approve of thy courses and help to harden thee to thy destruction and that thou be not hardened under the reproof of Gods faithfull Ministers as were the Jews Isa 6.10 and 63.17 pray that God would not take away his fear from thee Jer. 32.40 or harden thy heart against it Psalm 51.11 or his holy Spirit which commonly in the motions of it accompanieth the word preached but having given way to thy lusts with David pray with him and say Oh cast me not away from thy presence and take not thy holy Spirit from mee Whatsoever thou deny me or take from me be it wealth estate friends office c. yet take not thy holy Spirit from thee Oh beloved it is the Spirit of God which mollifieth the heart and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction Gen 6. Psal 19.13 my spirit shall not alwayes strive with him Pray and say Lord keep me from presumptuous sins and yea pray as he himself hath taught thee lead us not into tentation Psal 81.11.12 Pray that God would not give thee up to thine own hearts lusts to thine own will desires affections or to doe evil without check or controll of thy conscience or of his spirit that he would deny and crosse thee in all evill or hurtfull purposes desires endeavours and teach thee withall to account such crosses thy greatest blessings on earth and that he would in mercy rather hedge up our way then that we should lose our selves by straying out of the right way as Hos 2.6 7. 3 Beware of evil company and example 3 Take heed of evill and lewd company whose example and encouragement may help to harden thee and acquaint thy self with those that are good and provoke and exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne 4 Take heed of such things as make way for hardnes Heb. 3.13 Take heed of such evils and sins as procure it as of all those lets formerly named that of inconsideration First set thy sinne before thee be at some distance with it whilst sin and thou art all one thou wilt never be sensible of it It is an experienced rule The objects of senses being close placed to the organ of the senses makes no sensation as colour near the sight is not discerned and so in the rest And withall take heed of such sinnes as procure hardnesse and provoke God to give thee up to it as especially these first little love to the word and truth this makes God give men up to strong delusion 2 Thes 2.10 11. 2 too much love and desire to be flattered as in Ahab hating Michaiah and giving heed to flattering prophets he shall have such sent him in wrath 1 Kings 22.8 22 23. 3. Idolatry as Hos 4.17 Ephraim is joyned to idols let him alone and Rom. 1.21 22 23 with 24 26. there is like reason for spirituall Idolatry with the creature and when mens hearts are joyned to their lusts 4. Presumptuous sinnes as in Elies sonnes 1 Sam. 2.22 -25. Heb. 10.26.27 and 12.16.17 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind Rom. 1.27 28. 6 generally rejection of God and disobedience to his word Psal 81.11.12 1 Pet. 2.7 8. with scandall unjustly taken at the truth Matth. 15.12 13 14. Let them alone c. 5 Make not light of sinne be not greedy after it retain shamefastnesse Lastly Make not light of 1 sin account no sin light or little make it not so by your extenuations and justifications catch not at occasions of sin be not greedy after sinfull delights gain c. This will either make you or prove you to be past feeling retain shamefastnes tendernes lest once passing those bounds you grow extremely impudent in sinning as Isa 3 9. Jer. 8.12 and as young women or men when once they have lost modesty and shamefastnesse they grow impudent and blush at nothing Or of reproof of the word 2 Of reproof snuffe not at it hate not your reprovers so onely do scorners Prov. 15.12 be not grieved when the word of God finds you out 3 Of Gods threatnings Or of Gods threatnings which strikes terrour into tender souls 2 Cor. 5.11 they tremble at Gods word Isa 66.3 Gods punishments are fear full to them Job 31.23 and Pal. 119.20 account not Gods threatnings as wind Jer. 5.13 make not a jest of them Jer. 23.33 flatter not thy self against them Deut. 29.14 20. These are ill signes and would in time be abandoned Thus you have heard somewhat largely of the hard heart and the evill and danger of it it being a senselesse heart a sensuall heart a fat and grosse heart a seared and a gangrened heart a brawny and callous heart a stony heart in a word a bewitched heart yet not impertinently I hope
seeing nothing is more opposite or a greater enemy to this pricking of heart or to the tender plyable humble and contrite heart such as I desire and endeavour to bring you to then is hardnesse and senselesnesse of heart and soul And thus having according to my office endeavoured to prepare the way for you and to gather out the stones I will come a little nearer to direct you to the Means Isa 62.10 by the use of which with Gods blessing you may attain to true compunction of heart and contrition of spirit the thing I aim at CHAP XV. SECT 1. Of the means of true compunction and sensiblenesse and first of Gods word heard Meanes of compunction and sensiblenesse such as was in these Jews and shall be at their calling again recalled and applyed THis pricking of heart as we have heard doth imply first tendernesse and withall pliablenesse to Gods word and will Secondly sensiblenesse and sorrow for sin not excluding fear of Gods judgements such as was in these Converts in my Text who were 1 pricked in heart that is wounded in conscience and made sensible of their sin and danger 2 Pliable to Gods will saying what shall we do And such as shall be again in these Jews at their conversion when first they also being convinced and made sensible of their sin in piercing and crucifying their Saviour shall mourn bitterly for the same Zach. 12.10 and shall no longer be stiffe-necked or abide in unbelief Rom. 11.23 such a heart was that of King Josiah and such as was in good King Josiah which was both tender and humbled yea rent and sorrowfull which made him both mourn within himself and send to enquire of the Lord with readinesse of heart to obey 2 Chron. 34.19 21 27. That then which I desire to bring or at least to direct you to The divers phrases signifying this compunction of heart is that which the Scripture in variety of phrases signifies not onely by the tender heart and heart of flesh Ezek. 11.19 and 36.26 but thus to have the heart pricked as in my Text to be of an humble and contrite heart Isa 57.15 to be of a wounded spirit Prov. 18.14 of a broken heart Psal 51.17 and to have the caul of the heart rent as Hos 13.8 Joel 2.13 God onely can and doth soften the heart Now howsoever we are exhorted hereunto and directed to the means by which it may be wrought in us yet we must know it for an undoubted truth that it is God who onely makes the heart truly humble tender and senfible Ezek. 11.19 and 36.26 Jer. 23.29 I will give them an heart of flesh which he doth by the meanes of his word which becomes as fire and as an hammer by his Judgements Mercies which yet he doth by Meanes 1 by his word and Corrections c. which he requires we attend unto and make a right use of by hearing meditation application and prayer so that whilst we thus do we are said to humble our selves though it be God by whose hand and power such hearts are given us 2 Chron. 30.11 12. 1 by our hearing his word faithfully taught 1 Make conscience of hearing of Gods word as it is taught especially by such as Peter here and other the Apostles were who without flattery in a zeal of Gods glory and of the Conversion of those they preached unto in power also and demonstration of the spirit now more abundantly powred upon them told these Jewes and convinced them of their sins that they were the crucifiers of Christ whose glory also they set forth Such teaching convinceth and judgeth the harers yea makes them judge themselves fall down and worship God and whilst the secrets of their hearts are made manifest acknowledge a divine presence and power in the preacher 1 Cor. 14.24 25 So was it here with these Converts who found a greater and more effectuall power in the word preached and thus brought home to their consciences The power of Gods word in pricking the heart which Miracles did not in these Jews then in all the miracles which God shewed either before and at the death of Christ when yet the very stones and rocks and the vail of the Temple were rent asunder or now at this time when besides the mighty noise and shew of fire or fiery tongues from heaven they saw and heard the Apostles men of no note nor learning speak in all languages the wonderfull things of God Acts 2.13 so in David they mocked at that but were pricked wounded with this Thus David after his sin of numbring the people came to a sense of his sin and his heart pricked or smote him for it and brought him to confession of it but when after the Lord had sent the Prophet Gad unto him to convince him by offering him an hard choice for that is given as the reason so that a Sam. 24.10 11 12. I do not say the word is alwayes thus powerfull or in all some are more hardened by such a ministery as the anvile by the strokes of the hammer God justly denying them his grace and not working in power with his word onely I say if the word thus preached do not prick if the word do it not nothing will do it wound and mollifie the heart nothing will do it If God by his word and spirit breath not upon the soul the soul cannot breath out so much as a sigh for sin if that wind blow not the waters of repentance will not flow if he send not out his word Psal 147.17 18. Exod. 17.6 our icy hearts will not be thawen if Gods presence promise and power be not there mans indeavours are not of effect If God stand not upon the rock our rocky hearts though Moses smiting the same shall never bring forth water onely where God will soften and wound the heart he by such a Ministery as is named shews out his power and poures out his spirit and makes his word effectuall to that purpose Wherefore if indeed we would have such hearts wrought in us we must indeavour to live under such a ministery we must desire yea and strive to live under a searching and forcible Ministery where we may hear such doctrine and so handled and applyed as that the secrets of our soul our secret sins and our hearts may be ransacked sifted and tried we may be made known to our selves and become vile in our own eys the deceits of our false hearts discovered and our sin and danger fully revealed to us without all flattery and partiality Till we be within such a distance and compass as within which the word is onely except extraordinarily active wee can expect no such at least saving effect from it Buy the truth then and spare for no cost rather then want it and accordingly to spare for no cost that is such wholsome and powerfull teaching account
in prosperity Trials whether our sorrow be for sin as sin NOw the better to judge of our sorrow whether it be not more out of fear or feeling of punishment and shame and such like evils then for sin as it is sin Let it be considered First 1 Sorrow for sin as sin is as well in prosperity as adversity whether we can humble our selves and grieve for our sins against God as well in our prosperitie when all things in the world go well with us as in adversity in wants in our feares troubles dangers c. I know evill men and hypocrites can in their prosperity rejoyce or rather seem to rejoyce in God as their God Hypocrites hence discovered 1. By not sorrowing in their prosperity Job 27.10 but can they then mourn for their offences against God as being then more apt to sin against him then at other times I trow not Will the hypocrite alwaies call upon God No. Will he mourn for sin whiles he may yet sin in regard of health youth occasions and opportunities to sin No he makes that his time for taking liberty against God he will repent and cry God mercy and sorrow for his sin when he is old and that the yeares come in which he shall say which many take for their time of sinning I have no pleasure in them Or in case of some dangerous sickness crosse disaster bodily weakness or the like Oh thinke of this you yong men especially on whom God calls for repentance young and healthy men especially and to remember your creator in the time of your youth or as the word implieth of your elections when you may yet chuse the good yet not by any power of will of your own and refuse the evill that is before the time of age sickness and death come when through infirmity of body debility or want of occasions and opportunities you cannot sin at least in act for many kinds of sin though you would as now you will not when otherwise you may and when God chiefly expects it from you Never then tel me that your sorrow if there be any so much as in seeming in you can be sound at such time as Gods hand shall be upon you 2 By their forced sorrowing in adversitie For I know secondly That hypocrites yea very profane wretches when by affliction sickness dangers by sea or by land Gods hand lyeth heavy upon them they can then humble themselves and seem sorry as King Ahab did and the incredulous and disobedient Israelites who when God slew them they sought him they returned and inquired early after God Neverthelesse they did flatter him with their mouth for their heart was not right with him Psal 78.34 ◠36 37. and so they lying and dissembling or at least deceiving themselves in heart return but not to the most High they in grief and sorrow seek the removall of Gods stroakes but they grieve not that they have provoked God to strike them being as ready when Gods hand is removed from them and when without apparent danger they think they may to sin against God even with delight as ever before But thus either to forsake sin when sin for the acts thereof forsakes them first or to sorrow for sin onely when Gods hand is upon them or in regard of the shame or punishment of it in this life or in hell is a signe of unsoundnesse and if thy sorrow whosoever thou art be no other then this thou hast cause to sorrow and repent of thy sorrow and repentance and exceedingly to question the sincerity of it and Gods acceptance if thou canst not as heartily at least truely and sincerely mourn for thy sin in thy health as in sicknesse in thy youth as well as old age in thy prosperity as well as adversity SECT 3. True sorrow is for all sin in our selves and others True sorrow is for all sin 2 IF thy sorrow be occasioned and wrought in thee for sin as it is sin and as it is a disobedience and dishonour to God then it will be against sin not onely at all times In our selves and in others but against all sin both in thy self yea and in others also 1 In thy self Thou wilt both hate every false way and desire to be rid of all sin as well as to have all pardoned 1 In our selves 2 Tim. 2.19 yea also mourn for all as well as any one as knowing any one sin persisted in with delight will amount to as much in Gods account as if thou wert guilty of all Jam. 2.10 And though thy sorrow be not so great for some one sin as for some other all sins being not alike hainous yet it will be true and sincere against all because all sins There being the same nature of all sin though not all alike are against God and his will revealed against his holinesse soveraignty crown and dignity will and glory This quatenus or as all and each being against God when we say wee must mourn for sin as sin being a reduplicative implyeth a universality because there is the same nature in all sin every sin being against Gods holinesse wil soveraignty and glory so that he that is sorry for any one sin in that regard Quicquid propter Deum fit aequaliter fit will be sorrowfull for every sin and he that is not sorry for all sin upon the same ground and respect is truely sorry for no sin at all True sorrow is 1 For smaller sins as well as great 2 Et contrà Try then thy sorrow hence Is it 1 For lesser sins as well as greater Davids heart smote him for that which as I take it was in it self no sin even for cutting off the lap of Saul's garment 1 Sam. 24.5 2 For greater sins as well as lesser seeing hypocrites often strain at a gnat and swallow a camell 3 For such sins as the world taketh no notice of 3 Is thy sorrow as well for such sins as the world takes no notice of to wit for spirituall pride inward lustings and pleasing thy self with contemplative vanities arguing sensuality of heart covetousnesse ambition revenge c. as for more open and shamefull sins Thus it should be God is dishonoured and disobeyed by these and they are against his holinesse as well as more open sins 4 For naturall corruption 4 Art thou humbled at the uncleannesse of thy nature the depravation of thy soul yea deprivation of Gods image according to which thou at first wast made Is it a burthen and grief to thee to finde so much untowardnesse in thee and aversenesse from whatsoever is good holy or true and such a pronity and readinesse to imbrace errour admit of sin and to do evill This was part-cause of David's sorrow when bewailing his actuall transgressions hee traced them home to the root and originall confessing and bewailing saying Behold I was shapen in iniquity and
long inwardly groane under the burthen of it till they feel it as fire hid and smothered within them or their consciences as a close-stopt burning oven whereby at length they are forced through Gods goodness to them to give vent to the fire to seek ease to their consciences by acknowledgement of their sin to God and also to men as the case may require which they might much sooner have attained unto if they had sooner sought to or made use of the remedy This was Davids case Psal 32.3 4.5 This may teach such when with these converts here they are inwardly smitten and pricked in their heart to take heed of bleeding inwardly which is ever dangerous It s dangerous to keep the divels counsel let them rather without denying or concealing any longer their sins seek after the meanes of helpe and cure And if they have any doubts or temptations within themselves let them be sure not long to conceal or smother the same or to bleed inwardly This were to keep the Divels counsel which hath had in some very fearfull and dismall effects whereas the making known of such doubts and inward close temptations upon suggestions of Satan hath both defeated him and freed them of their anguish and many desperate feares The longer such things are concealed the longer at the best are the patients held in torture and the more doubtfull if not desperate the cure will prove 2. Hearers once made to tremble and troubled by the word must take and make use of the season 2. A more generall Use is for hearers whose consciences doubtless are often touched so that whilest with Felix they hear discourses of righteousnesse temperance and judgement to come their guilty consciences make them to tremble and do inwardly prick smite wound and sting them Now what should they do in this case Shall they with Felix shuffle off the businesse this great and weighty work till they have a convenient season God forbid so did Felix indeed but that season never came yet so that his trembling proved to him but a summoner to hell and a harbinger to Gods judgement as the like trembling neglected will prove now to others who make no better use of it then he did Oh no the only season is now when God by his word faithfully taught and brought home to the soul doth begin to trouble the conscience For as when the Angel Joh. 5.4 went down at a certain season into the pool of Bethesda and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had So the season would be watched and presently taken when the Angel or messenger and minister of God by the word smites wounds and troubles the conscience to procrastinate or put all off to another season till sickness dispatch of other business old age or time of death is desperately to neglect a mans self and soul If then thou wilt follow wholsome advice Wholsome advice which is presently to get the sting and thorn removed so soon as thou findest thy conscience struck by the word and thy heart pierced so soon after hearing retire thy self into thy closet withdraw thy self from vain company examine wel thy conscience help to drive and strike home these nails to the head defer not to step in presently for cure into these waters which are healing look up forthwith being thus stung to Christ figured by the brazen Serpent put it not off till some other time least thou die of the wound and stinging Be here in this case as the shot or wounded Hart which presently seeks to dittanie as his only remedie to cause the dart fall out If you have received into your bosome any such dart seek presently to get it pulled out least otherwise it be your death Learn of Paul who not only at his first conversion being struck and charged in conscience with his sin of persecuting of Christ in his members Acts 9.6 sought to Christ for direction but afterward having some sting prick and thorn left sticking in him 2 Cor. 12.7.8.9 deferred not but early and late sought to Christ by earnest prayer to have it plucked out and he received a gracious Answer of which he had comfort Yea learn of these here who when upon heating they were pricked in heart presently seek for direction and remedy and not so only but wisely also they seek to the true meanes of cure of their consciences and betake themselves to Peter and to the other Apostles seeking help ease and direction from them which is the third point to be considered CHAP. XXV SECT 1. Where and of whom to seek comfort to our troubled Consciences only of Gods faithfull Ministers And said unto Peter and to the rest of the Apostles Third Point The parties of whom they sought cure and direction Considered according to a threefold relation 3. THis is the third circumstance concerning the parties to whom they spake and of whom they sought help and cure Now these here are to be considered in a threefold relation 1. To God as his messengers or as the Apostles of Christ 2. To these converts and as the same that wounded them 3. To some of these again as being the same who formerly had beene neglected yea mocked and derided by them 1. To God and as his Apostles and Ministers Who are considered 3. wayes 1. These here sought unto are the Apostles of Christ Peter and the rest whom according to the Text we will consider First and chiefly according to the quality of their persons or nature of their office Secondly according to their Order here mentioned Thirdly Number 1. These Apostles here were properly the eleven with Matthias added unto them by lot in the room of Judas 1. According to their office who were Apostles Acts 1.16 who were immediatly chosen and called by Christ whilst he remained on earth Matth. 10.2 3 4 c. First specially to preach to the Jewes only or to the lost sheep of the house of Israel vers 5 6 7. to prepare them to receive Christ himselfe and his doctrine What is that Mat. 28.17 20 then after his resurrection and ascension to preach to the whole world and to plant Churches among the Gentiles being first commanded to wait at Jerusalem for the promise of the Father untill they should be endued with power from on High Acts 1.4 and Luke 24.49 Which accordingly the tenth day after his Ascension on this day of Pentecost they received whilest the Holy Ghost was in visible manner poured out upon them and they thus solemnly inaugurated ordained and declared to be the Apostles of Christ as it were then given from heaven by Christ unto the Church These were to be speciall witnesses of Christs Resurrection Ephes 4.7 11 Acts 1.22 and Ambassadors sent of him into the whole world there to plant Churches being immediatly inspired by the Holy Ghost both to
unto otherwise then by prescribing rules of moderation on both sides seeing he goes not by Peters rule Nay the truth is he goes not by the same rule with these Apostles here or with Peter but in like case prescribes unlike remedies for how doth he and his Priests satisfie wounded consciences or comfort men distressed for their sins but in like case prescribes unlike remedies he goes not Peters way here nor Pauls who send men to Christ to receive pardon and so true comfort by beleeving on him and resting on his only merits and satisfaction by true repentance and to the right use of Baptisme to seal their pardon and comfort No such consciences by them are healed only with a false peace whilest for pardon they are sent to mumble over their beads and to the saying of so many Ave-Maries as Ave Maries and Pater-nosters to go on Pilgrimage pilgrimages and works of satisfaction and to visit the tombes and relicks of such or such Saints to workes of satisfaction by whippings and hard usage of the body when it is the soul which chiefly sinneth and should be humbled or after this life to their satisfactory sufferings in Purgatory and so telling them of Purgatory penance if now and in death they can be free and liberall to procure Masses Dirigies c. they may hope by the Indulgence and great mercy of the Pope who keeps the keyes to have those dayes of Purgatory-pennance shortned So they are sent to salute holy graves so to holy graves and crosses hallowed by the Pope and dispersed into other countries which will purchase them a pardon for a 100. yeares if not a plenary indulgence or to the shriving of themselves to Popish shavelings and so to Popish pardons and power of absolution to popish pardons especially at the houre of death and so to their extream unction at that time to holy water crosses and crucifixes unctions to Agnus Dei's to their Masses as if thereby were made that most speciall application of Christs merits and to their Sacraments crucifixes masses even the very bare work done and wrought which yet even Baptisme it self which in the right use of it is and to the bare partaking of the Sacrament as is said for remission of sin is not effectuall by any power of its own but of the word and promise of God and so as joyned with faith Acts 8.37 and for the Eucharist upon the same superstitious conceit that remission is necessarily conferred in and by the bare partaking of the Sacraments it is by them held necessary to be administred to parties ready to depart this world that whatsoever their troubles of conscience are or have been they may die with comfort Such superstitious waies and meanes Peter and Paul never used or injoyned any to use Ill then may the Pope be thought to be Peters successor No comfort to be expected from such as teach the doctrine of doubting as not going by Peters rule In a word never a Popish Priest in the world can soundly cure a wounded conscience or apply that spirituall salve which should comfort it without delusion so long as they teach that most uncomfortable doctrine of doubting If they sind men in trouble of mind and in doubtings they so hold them and are sure to leave them in the same if not in desperation or at best they can bid them but hope well yet so as still to be in doubt and fear but true faith would expell all such slavish fear and bring assurance of pardon and certain comfort So much for this first relation CHAP. XXVII Gods word cures as well as kills The second relation of these Apostles being the same that wounded 2. COnsider These who are sought unto for comfort and direction are the parties who by their preaching and convictions did first wound these Jewes And thence we may note That the Word of God rightly taught and applied doth cure as well as cut heal as well as hurt binde up as well as bruise save as well as kill yea save by sauciating cure by killing Note Gods word heals the wounds it maketh Isai 53.5 and bring to heaven by the very gates of hell The wounds of the word being the wounds of a friend are like the wounds of Christ of a healing nature for by his stripes we are healed Isai 53.5 The word heals in and by vertue of Christs suffering for us This is the mercy of the word It cures when it might kill It cures whom in some sence it doth kill Not that every one who is pricked by it is therefore healed but that those whom God will save being of yeares and capable he will have to be pricked and those who so are pricked in heart by the word and in their own sence dead and slain shall also be healed and quickned by it The wounds of it are to health and life This is from Christ only whom the word throughout teacheth and aimeth at Reason hereof from Christ crucified whom it teacheth and applieth Who came with healing under his wings The wounds of Christ properly heal as procuring pardon and favour The Scriptures and word of God make these known to us and the faithfull Ministers of the word apply them and these wisely and rightly applied heal our wounds he being wounded for our transgressions that we being pricked in our eies sides and hearts with the thorns of our sins brought close to us by the word might not be hurt but healed and that our wounds might not prove mortall but saving Christ died and was wounded that those for whom intentionally he died might not die in or by their sins eternally Pricked wounded and to our own sence dead we must be in our selves before we be healed or revived that we might know our own desert and case if the whole burthen of our sin were to be born by us as also how to prize the benefit of spirituall health and life and how to give God his glory Vse 1. It concerns Ministers 1. Use who are hence taught to see that they be not only as ready and forward For Ministers to be as willing and able to answer doubts us to make them but also as able to heal as to hurt to raise up with true comforts as to cast down by terrors and convictions Some can apply the word to the wounding convicting and amazing the conscience and perplexing the heart by laying home the judgements of God and beating men from all their false holds and from resting in their own performances yea and on Christ in a false manner a thing most needfull yet it were to be wished they were as clear in laying down distinguishing notes of trial and of true sincerity and did direct how to lay true hold and to rest savingly on Christ and how clearly to to see it when it is so and not to leave the soul perplexed for want of clear and
my lusts of the devill and of the world how may I redeem my lost time what am I now doing what course of life is this I follow what will be the end of it is it agreeable to Gods word is it such as becomes the Gospel of Christ wherein differ I from a Reprobate If I were now to die where is my comfort in what condition without flattering of my self should I die I may commend my soul into Gods hands but how do I know whether he will receive it or no seeing no unclean thing shall ever enter that holy place Alas my case is wofull What shall I do Thus God deals with his But where men never suspect or question their course of life The want of which an evill sign and a mark of a formall professor only their estate and doings but take up at best with a civill life heartless service of God formall performance of duties resting in the same never questioning whether they be done in true obedience to God and to Gods glory or whither they tend whether they gain more of Christ thereby and get more acquaintance with God more assurance of his presence with them c. there is a certain sign of a secure soul and of one going on in the wayes of death especially if withall they from their duties secure themselves take God bound to them so far as to be taken to do them wrong if upon their hypocriticall fastings and other duties he do not see and shew himself to take knowledge thereof or to reward them Isai 58.2 3. and if in outward shew and profession whilst their lives are unreformed and unholy they seem to lean upon the Lord saying Is not the Lord among us none evill can come upon us Micah 3.11 But do thou whosoever thou art labour first to see and to be sensible of thy sin of Gods wrath Vse 2 and of the danger of thine estate To instruct all to be carefull and accordingly and then shew thy care to come out of it As the prickings and woundings of thy spirit are so will be thy care to seek or get into a better condition And first consult wisely what course to take for mercy and pardon of thy sins 1. Wisely to consult for peace and reconciliation with God 2. Seriously to resolve Secondly come to a serious resolution and full purpose of heart to save thy soul whatsoever it cost thee and accordingly to break through all lets scoffs disgraces nicknames and to part with every lust to deny thy self in all thine owne waies in a word to buy heaven with losse and not to slick with God for any thing and forgoing of all thy sins how gainfull how advantagious how contentfull soever they have been or are unto thee In this case of a troubled conscience and when God begins once to shew thee thy danger to parly with thee and to give thee any the least hope of acceptation pardon and life stick not with him stand not upon any termes conditions exceptions or reservations whatsoever Luke 9.57 58 59 60 61. come off freely like a franke chapman lose not such a bargain for a little more like some faint chapmen who having a good bargain before them perhaps cheapen the wares but ding and still expect some abatement in the price and so for not coming off freely lose all Remember how it was with that young man who left Christ because he could not enjoy him and his wealth too Mat. 19. Thinke of King Agrippa almost perswaded to be a Christian but because he was not altogether so he wholly missed of Christ and of salvation Therefore so shew thy care as not to remain hovering but come to some through resolution Thousands of souls perish who yet might seem not far off from the kingdom of heaven but to break through all lets True when once thou beginnest to consult about thine estate Satan and thine own lusts will plead hard with thee thou canst no sooner begin to mistrust thine own courses to question thine estate to thinke of getting into a safer way which Satan shall object but Satan afraid and loth to lose thee will make use of all his wiles and stratagems and of all likely waies and means too many here to mention whereby he might either detain thee making thy former wayes lovely or not so odious to thee or bring thee back again to former bondage as Pharaoh would have done the Israelites by pursuing thee with fears and terrors presenting to thee a red sea of afflictions and dangers and nothing but want hunger and thirst fiery Serpents giants to encounter withall in a word disgraces fire and fagot and death it self by one meanes or other And what marvell Christ himself tels thee before hand of so much and to cast the worst at first Matth. 10.16 17 18 19 21 22 37 38 39. and Mark 8.34 35. and would have thee aforehand to cast and count the cost Luke 14.26 27 28. and to consult vers 31. So saith he Whosoever he be of you that forsaketh not all that he hath that is in readiness of affection and actually also in case he be called thereunto which all are not he cannot be my Disciple ver 33. Christ then looks for such followers and converts as shall both wisely consider and fore-see what may befall them in their Christian course and consult with themselves whether they be able and willing to undergo such hazards for him lest we else become losers in the end and also stoutly resolve if need be to forgoe any thing according to Gods will and call as being also told on the one hand that otherwise they cannot be his disciples Mark 8.34 35 36 37 38. and that he that will save his life shall lose it and then what shall it profit a man if he shall gain the whole world and lose his own soul and on the other hand that whosoever shall lose his life for Christs sake and the Gospels if it come to that the same shall save it and whosoever shall confesse Christ before men him will Christ also confesse before his Father which is in heaven Matth. 10.32 Resolution is needfull Now these things this necessity these different issues considered and by due meditation and consultation pondered we see that Resolution is most needfull and that whatsoever conflicts within or temptations from Satan without would stand in our way cannot otherwise be overcome but by firm resolutions and full purpose of heart for the present and by answerable performance and obedience both in things to be done and suffered afterwards And where this consent and resolution of heart is without deceit or trusting to our own strength it is accepted for the present and such may assuredly hope to finde mercy as we see in the Jews â—nd Gods promise to them Isa 1.16 19. as also in David Psal 32.5 and in the Prodigal and in Gods performance with