the streams when the fountain and spring is muddy In a word it is the next way to hypocrisie in conversion it s but an acting of humility not a being humble a shew onely of humility and devotion not the having of the grace of the same in the heart I say then Humble your souls and hearts before the Lord if ye would enter into the Holiest Heb. 10.19.22 draw neer with a true heart and have your hearts first sprinkled from an evil conscience and then your bodies washed with pure water first be renewed in the spirit of your mindes and then shew your reformation without as Ephes 4.23 with 24 c. and 28. Let him that stole steal no more This is the right order This is the right order first to change the heart and then the life first to hate sin in heart and then to leave it first to fear an oath and then to forbear swearing rashly first to loath drunkennesse in heart and to be touched with remorse of soul for it and then withal to give over drunkennesse Till this be done that the conscience inwardly be pricked and convinced of the vilenesse of every or any sin the life will never be thorowly or constantly reformed otherwise sin will break out again Simil. if then It is but as with the hand to hold down the water in a spring which will ever be springing up or as by force to hold a blown bladder under water which will be bolting up again whereas if it once be pricked it will with little ado be kept under or sink of it self This is the reason why we Preachers who truely intend and seek your true and thorow conversion in our applications and otherwise do still aim at your hearts it is the mark the butt The heart the butt and white which godly Ministers chiefly aim aâ— yea the white which we chiefly shoot at and direct the point and edge of the sword of the Spirit the Word of God against till we pierce and hit that we think we have done nothing Though when we do onely civilize you and that you through the knowledge of the Lord and Saviour Jesus Christ 2 Pet. 2.20 escape the common pollutions of the world it be also the work of our Ministery and tend to much outward order peace and comlinesse yet alas this makes little for your inward peace and comfort when thus by the over powering force of the Word you are curbed kept in and constrained as it were through fear or shame to bite in your sins where this is onely you will be ready to be again intangled and overcome and so your later end will be worse then the beginning Therefore our aim is still at the heart as knowing that unlesse it be pierced and wounded sin still lives in you and like a bitter and venemous root or corrupt spring will ever be sprouting and sending out bitter fruit and muddy waters but if the heart once be savingly wounded mortified cleansed we know the outward man and conversation will soon be reformed as when the root is deaded the fruit and leaves fall of themselves and the branches wither if the fountain be once stopt the streams soon dry up which makes them not so eager against the outward carriage and fashions of men always Will you then know why wise and discreet Preachers do not in their Reproofs insist so much and so long and frequently at least in inveighing against mens wearing of long hair womens cut locks men and womens garishnesse in their attire and fashions gestures and outward unseemly behaviour some kindes of sports and abuse of lawful sports Is it because they allow and applaud you in such things Nothing lesse make not that ill use of our silence or more sparing reproofs But know the true reason hereof is because we are assured that if these things were outwardly reformed and yet the heart not touched or pricked they like Samson's hair once clipt would soon grow again the heart not mortified all vice would be sprouting again yea to cry out against such things and not to convince the heart of the sinfulnesse and danger of them would never have any good effect Nay we may I know as well hope to rob a bear of her whelps as to make you leave such fashions so long as your hearts are set thereon experience shews it No arguments perswasions disswasives threatnings though out of Gods Word will prevail with men to leave such fashions and customs till the heart be wounded and pierced And when this is done all these will in great part fall of themselves and people will not be ashamed to be out of the common and corrupt fashions and customs of the time Give us leave then to preach such Doctrines and make such Applications as may be as hammers shall I say yea as goads and nails as pricks and the point of a sword to prick your hearts and to touch you even in your best beloved sins that so we may take your hearts from off them and make them bitter and loathsom to you The heart must indeed first be humbled and then there will follow moderation in outward things and reformation of life and conversation and the outward behaviour will suit well with the inward disposition of the humbled heart the heart as the first or master-wheel in the clock being well set will order both the tongue as the bell and conversation and outward behaviour as the hand and pointer there will be a consonancie among them Let no man then deceive himself and tell me he thanks God his heart is good to God ward and he hath a good heart and meaning howsoever he outwardly frame to the times and common customs of the world if the heart were so good as is pretended the hand tongue eye and generally the whole outward conversation would not be so dissonant at least so much and so constantly as is in many who yet brag much of that which few sees of their good hearts Now as saving Conversion must begin at the heart so it would not be much out of our way to observe that it and all the consequents of it all the comforts of a regenerate condition and all the happinesse of heaven All Comforts begin with some sorrow as All Sin ends in sorrow begins with pricking and wounding with sorrow and compunction Wherein God is contrary to the devil the world and sin which make offer and promise of much pleasure gain and honour at the first and men finde some such like thing at first as gives content to their sensual desires and corrupt taste but all at the last ends in bitternesse and sorrow endlesse and easelesse Neither do such things long enjoyed See this in Dives and Lazarus Luke 16.25 give that content they promised as on the other side such as make trial of the ways of God finde much more content in and comfort from them then they could have
the next way to conversion and Converts they were in Gods purpose and intention saying Would you know what to do Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins c. ver 38. for the promise is to you and to your children c. where he chiefly cals on them though in words not so expresly for faith in the promise and that by repentance and baptism in the name of Jesus Christ which presupposeth faith especially in men of yeers who shall be converted they would seek assurance of the remission of their sins which onely as the case was with them and is with others distressed in conscience would afford them comfort And first saith he Repent become other men be of other mindes then formerly let this and your other sins be your sorrow and not only confesse this your hainous sin of crucifying your Saviour And not onely to consesse by which ease pardon comes and take shame to your selves and restore to God and Christ his glory hereby whereby also you shall get ease to your Consciences as David did after his heart had smitten him and that he had confessed and acknowledged his offence 2 Sam. 12.13 and chap. 24.10 and Psalm 32.3 4 5. else not but to judge our selves Prov. 28.13 but also judge and condemn your selves Jam. 4.10 be humbled under Gods hand resigne your selves wholly unto him and to his mercy but withall lay your necks upon the block and deprecate your Judge Pray that these your sins may be forgiven you and he will be favourable unto you and you shall see his face with joy Job 33.26 27 28. This in effect is his advice to them and to others also in like case 3 To make a right use of our baptism in which pardon of sin is sealed 3. Yea saith he seeing nothing can comfort the distressed conscience but assurance of the pardon of sin to this end be baptized every one of you in the name of Jesus Christ on whom ye beleeve for remission of sins vers 39. that the promise of pardon which is made to you and to all that shall truely repent and confesse their sins Prov. 28.13 1 John 1.9 may in your baptism be sealed unto you whereby also having your beleeving hearts sprinkled from an evill conscience and your bodies washed with pure water Hebr. 10. v. 22. you may in the accusations of your conscience of Satan and of other enemies be able to make and give the answer of a good conscience towards God and so wee come to answer all doubts of conscience by your faith and repentance thus sealed in your baptism for herein the effect of saving baptism is made to consist and not in the putting away of the filth of the flesh thereby 1 Pet. 3.21 Baptism is no idle ceremony but such as is said to save as the Ark saved Noah whilest we stick to it and to Gods promise sealed by it we are safe as Noah in the Ark and need not doubt of pardon of sin and so of salvation In case of doubting then being baptized look back to baptism as men do in case their titles to lands be questioned unto their fathers and fore-fathers grants especially to their sealed Wils and Testaments In the right use of all these faith repentance baptism And to wrap up all in one consider that Baptism is into the death of Christ it is also to repentance and joyned with confession of sins Matth. 3.6 11. Rom. 6.3 Mark 1.4 Acts 13.24 And therefore if being baptized as the case is with us sin causeth in thee doubts and trouble of conscience that thou maist be comforted and assured of pardon by faith have recourse to Christ and to the promise yea humble thy self by unfained repentance and hearty confession of thy sin to God we come to be assured of pardon to our comfort Numb 14.25 Ainsw ibid. This is the way if any to finde comfort and rest to the soul Thus in a mystery the Israelites sinning in the wildernesse by murmuring and unbelief are sent back towards the red-sea a type of Christs blood wherein they formerly had been baptized 1 Cor. 10.1 2. Exod. 14. Which was to humble them by repentance that through faith in Christ they might have entrance into the Kingdom of heaven otherwise they should perish for ever as indeed their carcasses not repenting nor beleeving by making a right use of their baptism though thus occasioned by being brought back to the sight of the sea in which they had been baptized perished in the wildernesse These are such directions as the Apostles of Christ and so Christ himself do give As then in trouble of conscience for sin and sense of wrath due unto it wee are to seek our cure and comfort onely from the faithfull Ambassadours of Christ who are in Christs stead to instruct exhort and comfort Isa 50.4 or in part also from godly wise meek and experienced Christians 2 Cor. 1.4 So These Directions are to be followed and to be given by Ministers By these we may judge of other advice seeing the wisest and faithfullest give onely such directions as have been named we must both wisely judge by these of such other advice as our own mindes and judgements or other men would give us and diligently and conscionably put the same in practice yea all Ministers and others may and must from the example of Paul and Peter here learn in case they be sought unto for advice how to temper their spirituall physick especially they must make use of faith and be kept from following ill courses and from falling either into despair lest when they get no ease by common externall and false remedies they following their own distempered judgements and Satans suggestions seek to end their sorrows in a halter or by violent death and of Repentance not seeking comfort too soon lest they presume and turn Libertines both in judgement and in practice or licentiousness as many who seemingly have been humbled and in conscience it may be pricked and wounded have done Peter here directs such as were pricked in heart to repent that is to be more and further humbled and made sorrowfull as Christ calls sinners such as are sick and burthened with sense of their sin and misery Matt. 9.12 13. to repentance not to cast off all sense yea conscience of sin and fears of wrath but rather to proceed and go on in their sorrow onely converting such sorrow as is from sense of wrath for sin unto sorrow for sin it self as sin as the proper cure of the former and of all hellish or legall fears and terrours Especially by repentance As it is a very fit cure of the haemorage or bleeding of the nose to divert the flux of blood by phlebotomie or blood-letting in the arm And when once the stream of our sorrow is diverted into that channell it
some soft spirits then many blowes will do upon some harsh crosse and sturdy natures CHAP. VII SECT 4 Who are more roughly and who are more gently dealt withall Who they are that are more roughly or more gently dealt withall in their Conversion The difference is to be considered with respect to their different conditions VVHO then are they with whom God deals more roughly and who are they who are more gently dealt withall 1 We heard but now that some have more stout and sturdy natures then others and hard and knotty wood must have a hard wedge Some have more tender consciences then others and are of a fearfull nature apprehensive of the least sin and judgement threatned so that the same thing which scarce troubles another doth wound them deeply Yea they apprehend cause of fear and trouble needlessely and through the predominancy of naturall melancholy suffer such fears to prevail with them and so lie long under such slavish fears before they will be satisfied and comforted Thus they are afraid if they be alone in the dark 1 present some being at the time of their conversion 1 Of more hard and sturdy natures then others of more tender and fearfull consciences as if the devill were ready to seize on them and to carry them to hell The sense of any thing fearfull as of fire lightning thunder boysterous winds uncouth apparitions presents them with no lesse then with sudden destruction if not with the fire of hell Yea they dare hardly eat drink or apparrell themselves further then extream necessity or shame drives them to it because of their unworthinesse and least they so increase their own condemnation and so they bereave themselves even of lawfull and necessary comforts which otherwise they are bound to use even of their necessary food and sleep and withall have their minds quite taken off their lawfull callings not able through a conceit of their own unworthinesse and as if all such labour were in vain to do any ordinary work of their speciall callings Thus Satan working through Gods permission with their melancholick disposition and too tender or apprehensive consciences holds them a long time under bondage when others of stouter spirits sounder judgements and not of so nice or timerous consciences escape these needlesse and slavish feares which yet the other by Gods mercie break through at length too 2 Of greater parts gifts and places and so more puffed up thereby Again some men are puffed up with high conceits of themselves in regard of their gifts parts places and high callings which keep many from hearkening to any ordinary means and motives which are used to humble them and so indeed wholy from Conversion Now if God intend the Conversion of such he deales with them commonly after a rougher manner seeing a small thing will not tame their lofty fierce and fiery spirits so he took down Paul yea struck him down by a visible apparition and audible voice from heaven when being highly conceited of his own legal righteousnesse and strongly confident of the goodnesse of his cause and Profession in the height of his zeal he was galloping hard on in the way of persecuting of the Saints of God On the other hand many that have not any great matters in them to stand upon and being of meaner rank and estimation in the world have nothing to oppose against the reproofs of the word or against the simplicity and seeming meannesse of the Preacher and so are sooner convinced and stand not in need of such terrours to tame them 2 Some have been more grievous sinners 2 Past having been either great siners and have run both deeper and longer in debt with God then others they are deeply defiled in sin double died their sins are scarlet sins and have taken deeper root in them through custome and continuance and have more poysoned and corrupted their natures other wise bad enough In which regard if God intend any mercy to such as indeed his mercy when he pleaseth to shew it shines most in such he more deeply and sensibly humbles them then others When once he opens their eyes to see their sin in the right hue of it it being of so grosse a nature appears most loathsome and ugly and more foul then sinnes of lower stature and growth and so the guilt and consequently the burthen thereof will lie more heavy upon the soul and presse it more down to hell then sins of lesse hatefullnesse till it please God in mercy to remove it and to assure them of pardon As sin brings them deep in debt with God so before they get a discharge from God they must proportionably pay for it not by way of satisfaction but of humble acknowledgement whilst they are made to feel in their own consciences some weight of it proportionable to the greatnesse of their sin for the greater the burthen is the greater will be the pain of the back though afterward finding ease their comfort is also answerable in measure to their former dejections and oftentimes much more then theirs who having not formerly sinned in like gorsse manner finde not it may be at first those terrours yet afterwards in the course of their lives they pay for it and what they escaped at the beginning they meet withal in their progresse finding an abatement of the others comforts in which regard some have compared the former sort to such as pay a great fine and sit on a small rent Simil. the later to such as pay but a little fine but then their rent is greater Hence it comes to passe that some mens sins are not so easily washed and done away as others are their poison not so soon purged out their wounds and festered sores not so soon cured as some sores may be let out with the pricking of a pin when others will scarce be cured with much and painful launcing and cutting Some are well educated and brought up in religious families and places where they are watches over or better educated instructed and well catechized where they for the most part see good examples and are kept from evil and lewd company These have grace instilled into them by degrees drop by drop and consequently not having laden their consciences with grosser sins when they come to be convinced of the guilt of original and their other lesser actual sins they are not so deeply stricken and wounded in heart therewith as others are who have more given the reins to their lusts and made a longer trade of sin These as they are more insensibly wrought upon by the Law and sooner humbled herein as one compares them like to Neias hawks which being taken out of the nest Simil. though they have a wilde nature yet are sooner manned then the haggards which have long preyed for themselves which must be kept from sleep hooded and much pains taken with them ere they be thorowly tamed and brought to the Lure so
righteousness these lose their souls through meer sloth and negligence through want of serious and strict examination of their ways courses yea righteousness and seeming graces so suffering Satan to cheat them of their souls and their own deceitful and false hearts to betray them into the hands and power of the Divell None of these as yet it seems are so inwardly touched or pricked in heart so truly apprehensive of their own sins and of Gods wrath as these here in my Text who could rest in nothing till they had the state and safety of their souls secured to them or were sufficiently directed what course to take and follow that they might be at peace with God and save their souls CHAP. XXXV How such as God will save must be qualified and first that they must question their estate and shake off security with Vses 3. In that they thus do consult we see how those must be qualified whom God will save NOw thirdly and lastly from this their consultation with the Apostles before they were truly or throughly converted or brought to Christ or at least saved by him wee may take notice how all they must be qualified whom God will convert and save which will appear especially in three particulars which as they are effects and signs of one truly humbled we have already considered and shewed We will now consider them as so many usefull observations 1. Observation They must consult and shew their care of the main 1. We may hence infer That those whom God meaneth to save he moveth to shew care about the estate of their souls and in their straits to deliberate what to do and so to come to some resolution So did these here There is little good to be expected from mens casting down if in distresse of mind they consult not seriously about their estate Nay generally Why men must shew themselves very carefull and solicitous that would walk worthy of God and attain to life and salvation Rashness doth nothing well Nothing no not in earthly matters of any moment is well done without care and consultation every mans experience will tell him this Ecclus 37.16 Vse 1 To condemn the careless So that we may easily see what to judge of secure and carelesse livers who without all care or fear doubt or distrust of their spirituall estate passe their time and leave all to God or to the last not knowing or caring much either what estate they are in for the present or in what condition they shall die they hope well and that 's all or else they cast all upon Gods Predestination and conclude to the certain hazzard of their souls that all their care is needless no care of theirs can alter Gods purpose These men overlook Gods word which is their only rule and so by prying beyond the Moon especially such as cast all upon Gods predestination cast away their souls carelesly and desperately by neglecting the meanes and course which God would have them take and use It is God indeed that saves us and that according to the counsell and purpose of his own will But he saves by meanes which he will have us to use and on which only to expect a blessing from him and so he calls on us to save our selves Save your selves saith Peter here to these from this untoward generation Acts 2.40 Now the meanes he had shewed them before in answer to this their question Repent and be baptized c. v. 38. So he that beleeveth and is baptized shall be saved Mark 16.16 So Beleeve and thou shalt be saved said Paul to the Jaylour Acts 16.31 And We are of them that beleeve to the saving of the soul Hebr. 10.39 So God will have all men to be saved and to come unto the knowledge of the truth 1 Tim. 2.4 We are saved by hope Rom. 8.24 We are saved by well doing and by obedience as Noah by faith obeying God and by perseverance in the same Hebr. 11.7 He that endureth to the end shall be saved Mark 13.13 To what end is all this if we be not to shew care to save our selves may we at our pleasure neglect baptisme Means of salvation must be used the knowledge of God according to his word repentance faith hope new obedience and perseverance in the same and yet look to be saved or if we carefully labour to do and observe all these shall we not undoubtedly be saved Doth not God say in effect to us as Paul to Timothy 1 Tim. 4.15 16. Moditate on these things give thy self wholly to them take heed to thy self continue in them for in doing this thou shalt save thy self See 2 Pet. 1.5.6 c. 10. Such as are saved being capable of the means are brought by the word to see their need of salvation to apprehend nothing but wrath as their just desert and accordingly in doubt and fear of their estate to use all diligence to avoid and escape the same O generation of vipers saith the Baptist Mat. 3.7 to the Pharisees and Sadduces that came to his Baptism who hath warned you to flee from the wrath to come The Lord looks that men being warned especially God requires this care in those he will save should in care to their souls question themselves concerning their estate and doings but in vain in respect of too many I hearkned and heard saith the Lord by Jeremy Jer. 8.6 7. but they spake not aright no man repented him of his wickednesse saying what have I done Every one turned to his course as the horse rusheth into the battel This is too harsh a work for them and loth they are to sift into their former courses they account it a trouble and torment and loth they are with the Divels to be tormented before their time In a foolish pitty and self-love to themselves they cast off all care and whatsoever might unsettle them in their false peace and so live at all adventures with God and indeed contrary unto him Levit. 26.21 And all this is because they never truly were in straits of conscience for their evill waies nor will be convinced of their damned condition and so they willfully run blindfolded and headlong to their own perdition their security being a certain sign nay a cause and certain fore-runner of their ruine Whereas when God will bring home a wandring sinner he giveth him an heart to suspect himselfe to question his estate course of life and doings as thus What is this I have been doing all my life time hitherto and that they question themselves I was made by God for God himself and his glory but have I lived to him and to his glory or rather not to my self how have I spent my time what good have I either done to others or got to mine own soul what glory have I brought to God Oh unprofitable wretch how have I spent my precious time in vain in the service of
ministeriall pains and conceptions which with some of my ancient hearers proved altogether abortive will yet find better acceptance here and such as I blesse God with many other of better temper among my ancient hearers they have found and that the seed cast on the thornie and stonie ground and hearts of many in England will take better root and thrive better in another soil as some trees transplanted do I recommend this mite of my good will to your Worships and to their perusall here as also to the Churches service and use elsewhere resting Dantzick June 28 1642. Your Worships and the Churches Servant R. J. An Advertisement to the Reader KNow that this insuing Treatise was sent into England and should have been printed in Anno 1642 but what by the death of one undertaker after the book was approved according to Order of Parliament and what by the inconstancy of another who after hee had printed the first three sheets gave it over and fell to a more gainfull trade of printing Diurnals it hath been laid aside thus long But now since my return into England the Copy being recovered and the printing of it by a third person procured I thought good though after six yeers of the date of it to let it passe in the stile it was written in at first and so as if I were still with my Hearers at Dantzick Judge of it then according to time place and persons when where and to whom it was preached and it being of generall use make improvement of it for thine own spirituall good for which thou hast the prayers of the unworthy Author The general Contents of each Chapter of this Treatise and of the several Sections under their several Chapters respectively containing the chief doctrines handled therein As for the many particulars under each Chapter and Section they may by a short glance of the eye be viewed in the margine of the booke it self CHAP. I. Concerning the time of mens Conversion Section 1. But first of the Change which is in Conversion Section 2. Why Christ converted not so many at any one Sermon as Peter and the rest here did with Uses Section 3. Why mens Conversion is often so long delayed by God with Reasons and Vses CHAP. II. Concerning the Persons converted by Peter c. their Quality Number Section 1. That some otherwise devout men need Conversion Section 2. God freely singles out some of many of whom his Church consists And of the freenesse of Gods Grace with four Vses CHAP. III. Concerning the Means of Conversion the hearing of Gods word preached Section 1. Of the Act of hearing and of the power of Gods Word whence it is with five Vses Sect. 2. Of the profit of hearing Gods word aright whence it is with three Vses CHAP. IIII. The Object of hearing generall and speciall here And what doctrine is like to do the greatest good even that which most advanceth Christ and debaseth man with reasons sons and uses respectively CHAP. V. The effects of saving hearing of Gods Word Section 1. 1 Pricking of heart Section 2. Pricking of heart considered 1 As the work of the Word And that the best kinde of preaching is that which pricks the heart Why With two Vses Sect. 3. Pricking of heart considered 2 As the fruit of sin And that sin carries a sting with it With Vse Section 4. Pricking of heart considered here as the first step to true Conversion And that Conversion must begin at the heart With two Reasons and three Vses CHAP. VI. How these Converts in the Text came to be pricked in Conscience CHAP. VII Shewing that all true Converts must first in some measure be pricked in heart Section 1. The Explication of this point of Doctrine and of whom and how it is meant with the difference between the Elect and Reprobate in their legall sorrows Sect. 2. The former point illustrated by Scripture and examples Sect. 3. That all in some measure must be pricked in conscience though not all alike Where four Reasons why Sect. 4. Who are more roughly and who more gently dealt withall in their Conversion Which difference is shewed with respect of their different conditions 1. present 2. past 3. to come Wherein Gods wisdome wonderfully appeareth CHAP. VIII The Demonstration of the former Point with the Reasons both on mans behalf and Gods why God will have all Converts of age to be first brought under the spirit of bondage CHAP. IX Of the Order of Conversion and 1. As it depends on Love in God Where ten approaches of Gods grace towards us all free CHAP. X. Sect. 1. Conversion is also a work of Gods power Sect. 2. The Order of Conversion as it depends on Power And first In regard of the Persons and Means imployed in working of it which is onely the Word and no other means without the word neither Sacraments Miracles Afflictions c. without it Sect. 3. The order of the work it self of Conversion And first seven orderly works of the Law Sect. 4. Eleven orderly works of the Gospel CHAP. XI Containing anVse of Triall as preparative to the rest CHAP. XII Vses for such 1. as have not been pricked And first The danger of a false peace and the desperate estate of secure sinners CHAP. XIII 2. A large Exhortation to the secure And Motives urging them to be afflicted and to mourn for sinne CHAP. XIIII Containing Means of Contrition and first A removall of Lets Sect. 1. Such lets removed as hinder the Word of God to pierce And they are six Sect. 2. Le ts removed which make the soul senselesse And first Sensuality and worldlinesse Sect. 3. Three moe lets removed Which are Great sins Little sins Custome of sinning Sect. 4. Two moe Lets Gods secret vengeance and Hardnesse of heart with the nature and danger of it and means to prevent it CHAP. XV. 2. Of the Means of true Compunction and Sensiblenesse Sect. 1. And first Of Gods Word heard recalled and applyed With the power of it in pricking the heart Sect. 2. Of the Consideration of sin Originall and Actuall in the aggravations of it Sect. 3. Gods judgements on our selves past present and to come should humble us Sect. 4. Others sufferings especially Christs should move us Sect. 5. Gods high Majesty well thought on would abase us Sect. 6. Earnest prayer with God a meanes of Humiliation and a way to derive power from him when especially it is joyned with watchfulnesse Sect. 7. A reproof of the secure with an exhortation and caveat CHAP. XVI Vses for such secondly as have been wounded Sect. 1 And first that they return not to sins for which they formerly have smarted Sect. 2. That secondly they goe on with the work of humiliation and that they seek not ease too soon Sect. 3. An Exhortation hereunto that we follow home Gods strokes till we be throughly humbled and cured Sect. 4. Divers reasons why men are not to take up with legal qualms til they
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
set himself against them yea them against themselves making them a terrour to themselves A wounded name estate leg or arm wounded or broken may be born but who can bear a wounded spirit saith Solomon when the bones within are broken will it not cause roaring ask David Psal 32.3.4 and 51.8 ask Hezekiah Isa 38.13 And yet what is all this to the eternall endlesse and easelesse torments of hell These things would be considered Oh consider this then in time you that are so secure and fearlesse that care not what you say or do how many oaths you swear how many Sabbaths and Sermons you neglect how many you cozen or wrong in their goods name chastity your sinne one day will shew it self in its colours and your consciences will prove burthens to you heavier then mountains your hard hearts shall be broken and you crushed punished and tormened for ever Rather in time chuse to be when ye hear these things and in the timely belief of them savingly pricked as these here were who in the apprehension of such effects of sinne as you have now heard did presently seek to prevent them and being thus pierced and pricked sought help and healing which accordingly they presently found becoming true converts and partakers of Christ And so leaving the consideration of this sorrow as a bare affection in the sinner The third Relation of this pricking of heart is to the whole work of Conversion as the beginning thereof and an effect of sinne we come to speak more of it in relation to this great work of conversion and as the first step and beginning thereof leading to Christ and to salvation So that taking these first words They were pricked in heart with those their other words following what shall we do and upon direction given them their doing accordingly verse 38.39 c. they will afford unto us this observation That a legal terrour of conscience and sorrow for sin through sence of misery thereby deserved is the beginning of Repentance and first step to Conversion So that we are occasioned here to take notice or at least to consider of the order of conversion and of the steps and degrees thereof and how men are brought to Christ to faith and to salvation which we will speak of in its place after some generals are first observed CHAP. V. SECT 4. Pricicking of heart considered as the first step to true Conversion And that Conversion must begin at the heart with reasons and uses of the point THe most generall observation which we will hence first raise is this Doctr. Conversion must begin at the heart that true and saving Conversion begins and must begin at the heart By heart in Scripture is generally meant the soul and all the severall powers and faculties of the same as understanding What is meant by heart here memory conscience will and affections joyntly and severally as might easily be shewed but for our present use we here by heart chiefly understand the Conscience and will with the affections which by this pricking came both to be pained and to be severed and parted from sinne which was all one with it and the corruption of the same to be let out Yet I take the Conscience here is more specially meant Especially the conscience as in Davids case when he came to see and to be convinced of his sinne of Pride in numbring of the people it is said and Davids heart smote him and David said as these here were pricked in heart and said 2 Sam. 24.10 c. and we shall anon see that this pricking issued out of the conclusion of that practicall syllogisme which being thus convinced their consciences made The heart in true conversion must first be pricked wounded and put to pain as David was in his repentance and as it was here with these Converts yea and as God requires of all true Penitents Turn you even to me saith the Lord by Joel with all your heart and rent your heart and not your garments Joel 2.12.13 c. Reasons why Reasons why Hebr. 3.12 The heart is the First and chief offender Math. 15.18.19 It hatcheth and harbours sinne Jer. 4 14. 1 The heart is the first and chief offender It first turns from God and by unbelief departs from him if the body or bodily parts act any evill that evil is first hatched and forged in the heart for out of the heart proceed evill thoughts murders adulteries fornications thefts false witnesse blasphemies which defile a man yea it is the heart that harbours sinne and evil thoughts as in a common June O Jerusalem wash thy heart from wickednesse how long shall thy vain thoughts lodge with in thee yea it is the receptacle and lodging of the Devil himself who takes up the chief rooms thereof And Satan and filleth the same Act. 5.3 Joh. 13.2 The whole imagination and all the purposes and desires of the thoughts of the heart are onely evil continually Gen. 6.5 It s a proud heart festered The heart of man is a proud heart swollen with pride as is a bladder and therefore stands need of pricking It is a festered heart full of corruption and putrifying sores and stands need of opening searching and lancing by the knife of the law and sword of the spirit which is the word of God It is a hard heart hard as a stone and stands need of breaking and bruising There is a stone in the heart and hard heart hard 1 as a stone the cure whereof is like that which is of the stone in the bladder there must be sharp incision and God must come with his pulling and plucking instruments ere sin and that hardnesse can be got out of it 2 as mettal Yea It is hard as mettal men being said to have their necks as iron sin news and their brow brasse Isa 48.4 Jer. 6.28.29 whereby is meant the hardnesse of their hearts and obstinacy and to be brasse and iron so that the founder often melteth in vain the bellows that is the lungs of the Preacher shall sooner be burnt then the wicked and their wickednesse plucked away Yet being so hard it must be not onely broken with the hammer of the Law but molten if it be possible with the fire partly of Gods judgements threatned by the Prophets and in part executed by God himself who threatens to blowe upon his obdurate people in the fire of his wrath Ezek. 22 18-20 21. and to melt them in the midst thereof but chiefly of his love in the Gospel ere it can be cast into a new mold It then especially musst be dealt withal in the first place 2. The heart is most acceptable to God 2 The heart of all other parts is the most acceptable sacrifice to God indeed seasoning all the rest God requires it as his sacrifice My son give me thine heart Prov. 23.26 It s that which every one accounts
expected finding themselves to have been worse afraid then hurt This should teach us wisedom and not either to be led away with pleasures present or to be so out of love with Gods ways But I hasten CHAP. VI. How Peters Converts came to be pricked in conscience BEfore we particularly shew the Order and Degrees of Conversion It would first be inquired and considered How these converts came to be pricked Answ how these Converts here upon Peters Sermon came thus to be pricked I answer They God opening their hearts as he did Lydia's to attend came upon Peters wise and skilfull handling and applying of the sharp sword of the spirit or word of God which pierceth to the dividing asunder of soul and spirit and by piercing pricketh at once to see and be convinced within themselves of their sinne against Christ in crucifying of him 1 Generall and of Gods wrath thereupon and vengeance hanging over their heads and of their own just damnation and hereupon were pricked in heart struck with fear made sorrowful When Peter so deeply charged them that they were the crucifiers of Christ they knew well and remembred that they indeed had desired Pilate to crucifie him and now hearing and by such apparant signes from heaven as on that day which in some degree had astonished them all seeing a divine power therein and being told that it was Jesus now exalted to glory Verse 33. who shed forth that which they did now see and hear and apprehending him to be indeed a King the Christ and that Lord who now as David foretold did sit at the right hand of God they are afraid of him as of an avenger now raigning in heaven whom on earth as a bountifull and mercifull Saviour they contemned and slew 2 Particular By being convinced of their sinne 1 Of murder 2 Parricide More particularly they hearing and generally believing that to be true which they were told concerning Christs glory do see and are convinced 1 Of sinne their sinne 1 Of murther whereby they procured or consented to the death of Jesus as a man yea an innocent man 2 Of Parricide and withall of extream ingratitude and unthankfulnesse in crucifying him as Jesus as a Saviour yea as their own Jesus who came to save them 3 Of Infidelity and unbelief whereby they so long had rejected him their onely Messias or Christ 3 Of unbelief refusing him that spake unto them and whom God had annointed to be their teacher or their Prophet 4 Disobedience and their Priest yea King 4 Of Disobedience in not submitting themselves to him as their Lord and King 5 Of Impenitency 5 Impenitency obstinacy and hardnesse of heart in not repenting and relenting at his doctrine and preaching who was incarnate and came into the world to call them to repentance 6 Ignorance 1 Cor. 2.8 6 Lastly of their Ignorance of him as Lord of glory whom if so they had sooner known to be they would not have crucified him But now conceiving of him as Lord and Christ they are wounded and pricked in that they wounded and pierced him Even as Pauls conscience was touched a little after he had reviled the high Priest when once he came to know him so to be Act. 23.5 but much more when he came first to know Christ and that it was he even the Lord of glory whom he persecuted in his ignorance and unbelief Act. 9.5.6 1 Tim. 1.13 2 of judgement which made them 1 fear 2 These Jews thus convinced of their sinne 1 fear and quake in apprehension of Gods judgements due to such grievous sinnes and offences as have been named whilst they now see that as Christ himself told Paul afterwards they did all this while but kick against the pricks and run upon their own death and destruction in provoking the mighty God and Christ their Lord and King against them Now they look upon him whom they had peirced and see him whom they slew to be one who being Lord of heaven and earth was able yea for ought they then saw ready to destroy them in souls and bodies and therefore they tremble 2 Despair of themselves 2 Yea they withall despair in themselves and see themselves unworthy of that salvation which they rejected and are at their wits end not knowing what to do to undo what they have done or to appease Gods wrath Thus they came to be perplexed troubled and sorrowfull and pricked in heart 3 Sorrow They came thus to be pricked by reasoning within themselves Now this was done by a kind of reasoning with themselves and communing with their own hearts by a practicall syllogisme The Proposition whereof the Law written in their hearts and word of God afforded them in effect this Murtherers especially of their Saviour and of the Lord of life are under the curse Gal. 3.10 and no murtherer or none that hates his brother hath eternall life abiding in him John 3.15 But saith Peter and their own consciences We are murtherers and that even of Christ then follows the conclusion Therefore we are under the curse and debarred of life Now out of this conclusion made by conscience follows in the affections fear despair in themselves sorrow horrour and perplexity in a word wounding and pricking and it is as when an evil doer a secure sinner thief or murtherer Out of the conclusion of which syllogisine issued this pricking is apprehended and brought to the barre where the Judge giving the charge declares what is Law what sinnes and crimes are against Law and by Law deserve death after which the Malefactour is accused of such crimes as deserve death and by sufficient witnesse proved to be guilty and he himself cannot deny the fact whereupon the Judge passeth sentence of condemnation and of death at which the party is stricken with astonishment and pricked at heart as with the point of a sword Such is the work of conscience in sinners the same conscience being as a Law to inlighten and to judge generally of good and evil it is also a witnesse to convince and lastly a Judge to give sentence against it self and so to terrifie Thus it was with these Jews and no otherwise it is with other Converts as comes now to be shewed so that looking on this pricking of heart as the beginning of or first step to conversion we do raise and make this Generall observation following namely that CHAP. VII SECT 1. That all true Converts must first be pricked in heart Hence with the explication of the point True Converts must first be pricked in heart SVch as God will convert and save must lesse or more be first pricked in heart for their sin Such as to whom God intends to shew mercy must in some measure be troubled in mind and conscience in sight of their sinne and miserie So that so long as sinne never troubles men there is no conversion as we see
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
without pain ere ever it consent to marry to Christ Now can there be a divorce wrought between loving couples otherwise most loth thereunto without sorrow ask Phaltiel who being married to Michal when David her first husband sent for her 2 Sam. 3.16 went with her along weeping behind her 3 From the nature of Conversion which is such a change as a man cannot but be sensible of it first or last 3 This brings us to consider of the nature of conversion which implyeth as much as I intend which being a change from darknesse to light from bondage to liberty in a word from one contrary to another how should a man discern of his contrary new estate without feeling in some measure the horrour of his former condition under darknesse and bondage at least he can have no comfort in his Conversion unlesse he find and feel a difference between the one estate and the other which cannot be felt without some shaking and affrightment as he apprehends the greatnesse of the benefit of his deliverance by Christ so is he touched with a proportionable fence of his danger either imminent or passed as we have heard of some who having at first in their sleep drink or otherwise ignorance passed some very great danger as over some narrow or broken and crackt bridge pit or the like being brought after to see their danger they have quaked trembled been amazed if they have not wholly expired and given up the Ghost Thus such as perhaps at the very first are not so sensible of their dangerous condition or yet of their change as others are Christ being truly in them yet afterwards when they come to better consideration and deeper apprehension of their wayes and former dangers they find a proportionable measure of inward trouble terrour yea and grief for such their hainous offences whereof they were not so sensible before and so they have their portion of terrour first or last in lesse or greater measure Lastly whom doth Christ call to Repentance 4 From Christs calling of such Matth. 9.13 Even of such onely as are sinners and laden and 11.29 Lost enemies 2 Cor. 5 Isa 27.5 in bondage Rom 8.15 2 Tim. 1. he came to call sinners to repentance such as in their own sense are sinners and if Christ call none but such to repentance who can have repentance but such yea but such as are heavy laden with sin and sense of Gods wrath for sin for these and such onely he calleth also to come unto him And as he came to call such so to save the lost sheep but who are these but such as feel themselves to be lost Christ calls and sends his Ministers to call us to be reconciled to him and to make peace with him but who will ever thus do that doth not first find and feel himself under his displeasure and can a man find that and not be troubled he calls us to liberty and must we not then first be under the spirit of bondage that unto fear In a word how can any either hunger after Christ or prize him aright as a Saviour and Redeemer till they through fence of misery and of their hopelesse helplesse worthlesse and desperate condition see their need of him or who will ever fly to him till by the Law as by a Schoolmaster discovering their fearfull condition to them they be whipped and scourged and so forced to go out of themselves to him This Law then must go before and as the needle by pricking doth pierce the cloth and make way for the threed to follow and sow so it must prepare the way for faith to follow by which we are knit to Christ otherwise we would prove but loose Christians and break off when we list as we know many Libertins to do who tell us much of comfort and joy they find in and by Christ and his Spirit but neither they nor any other can tell us of any sorrow wounding or pricking going before I shall ever suspect that joy yea that Conversion which issues not in some measure out of true sorrow pricking compunction and contrition for sinne It s but a dream of joy and a false conception and birth This point yet further cleared and it shewed that though all be wounded yet not all alike Here then for the further clearing of this point of doctrine we must know that all who are truly converted do not suffer trouble and terrour of conscience in the same measure or yet manner neither doth God deal with all alike some are pricked onely as with a Pinne others as with a spear yet all pricked There are three degrees as in divers Resemblances and all of them saving by Gods mercy 1 A pricking as in my text wherein were some grudgings of conscience and such a hurt as was presently healed again and they filled with the holy Ghost 2 A wounding or a wounded spirit and who can bear that such as was sometime in Job and David from whom God seemed to withdraw himself by forsaking them c. and in such as wrestle long with God yea and with diffidence in themselves even many yeares before they can out wrestle their sorrows which at length they do And 3 there is a killing whereof Saint Paul speaks Rom. 7.9.10.11 Sinne revived and I died and the commandement which was ordained unto life I found to be unto death for sinne taking occasion by the commandement deceived me and by it slew me and yet lo Paul alive to God so All are shut up under the spirit of bondage as in a prison Gal. 3.23 before faith come we are kept under the Law shut up unto faith some as Jeremy let down to a dungeon Jer. 38.6 some as Paul put into an inner prison and his feet fast not in the mire in which Jeremy did sink but in the stocks some onely as Joseph who though a prisoner yet found favour and had more liberty Gen. 39 20.21.22 And so all being locked up under infidelity some are more easily set at liberty and their hearts sooner opened being like new and fresh locks easily opened whereas others are like old rusty locks which the key hardly and with much ado opens if at all so that they must not be broken by force and violence such is the difference of mens hearts some kept clear from rusting by restraining grace good education and example others are old rusty and cankered in sin whose doores must be broken open by strong hand and consciences awakened by terrours All hearts are hard naturally as we have heard but some as stones some as mettal which must not onely be broken but molten and as among stones some are softer then others and soon crushed some are harder as the flint without seams and sutures so is it with hearts some sooner humbled and made to relent then others some are more hardy bold crabbed and crooked then others an angry word or look will work more upon
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
in the rest but in all through the breach of every Commandement and neglect of every duty though of some more then other 3 Continnance 3 For long continuance in thy sin til it may be thou art old in the same and hast given the Divel and thy lusts the best of thy time 4 Danger Yea 4. For Danger as bringing thee into hazrard of hardnesse of heart and final impenitency yea of hell torments and so in the apprehension thereof thou must feel thy sin to abound 5 Weight 5. For waight and burthen without making light of it as formerly II. From the curse and judgements due to sin Sin will have sorrow here or hereafter II. Come then tel me again Do not these thy sins bring thee under the Curse wil they not hale thee to judgement either going before thee or following after to judgement Wil not sin even thy sin have sorrow here or hereafter for ever Shall you always rejoyce Is not God of most pure eys Ah! who knows the power of his anger What are millions of men to him though they be never so great when hee is angry What are those glorious Angels of light which he made to him if once they provoke him shewed 1 In examples as of the Angels 2 Pet. 2.4 5 6. Doth hee not turn both Angels and men to destruction for their sin God spared not the Angels that sinned but cast them down to hell and delivered them into chains of darknesse to be reserved unto judgement c. and that for their pride and it may be thou comest but little short of them in Luciferian pride thou man thou woman Yea he spared not the whole race of mankinde which sinning in Adam Of the whole race of mankind in Adam was with him cast out of Paradise into a state of damnation and what was his sin was it not the doing of that which was forbidden him a tasting of forbidden fruit And do thou think with thy self how guilty thou art not onely of that original and first sin of thy nature but of many actuall and wilfull transgressions since and that in the same kinde most eager after such things as of which thou art most restrained And was not the whole world of men women The old world and children eight onely excepted drowned for like lâ—sts violence excess and secure eating and drinking c. as thou art guilty of Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness pride fulness of bread Sodom Idleness and uncharitableness And did hee not bring first the Captivity Ezek. 16. The Jews and since that fearfull dispersion and curse of Cain upon the Jews which lyeth upon them in soul as wel as body to this very day and all for their unbelief and rejection of Christ added to their other sins And in effect art thou not guilty of the same sins who rejectest Christ in his grace and in his offices Ah! think not onely on such hellish torments as often seize on wicked men here on earth 2 In the torments of hel in regard of terrours and horrours of conscience but of the torments of hell it self both endlesse and easelesse prepared for secure sinners when God shall unresistibly come in fury and judgement against them and against all such as now contemn or neglect the time of mercy when his wrath being once kindled shall burn to the bottom of hell into which they shall be cast where their worm dieth not Mark 9.44 and the fire is not quenched This shall be effected on all out of Christ when Christ shall come and be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God 2 Thes 1.7 8 9 which would seriously be thought on by secure ones now and that obey not the Gospel of our Lord jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Ah whose heart trembles not at these things ah that men would seriously think of that tearing of heart and gnashing of teeth which will be in that eternall separation The heart which is not now pricked will be gnawn and eaten yet not consumed which were a mercy by that worm of conscience when in those hellish torments which are endlesse easelesse remedilesse men shall consider how God every Sabbath did stretch out his armes of mercy to embrace them The worm which then will gnaw and they would not how Christ offered a plaister of his own hearts blood to cure them if they would have been but pricked in heart but they made light accout of it and trampled it under their feet The holy Ghost put good motious into their heart convincing them of sinne and judgement and inviting them to godly sorrow with hope of pardon but they rejected those motions and would not be interrupted in their ease joy and false peace The Minister pressed hard to have them yield but they withstood him Oh the deep wounds the grievous bitings and stingings and the hellish cries that these and like thoughts then but too late will work and fetch from such poor souls And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well parents friends and kindred that these men wil not lay any of these things now in time to heart or be perswaded or intreated to prevent their own everlasting ruine as if all were fables which we tell them and framed onely to scare them What fables and scarecrows Ah dearly beloved let neither the Devil or your own treacherous hearts delude you but know that God is truly displeased with your sins as being many wayes dishonoured grived and wounded in his name and glory by the same yea 3 In and by the sufferings of Christ and of Gods severity against sin appearing therein is infinitely just as as well as mercifull and that howsoever he gave his Sonne in the greatest mercy to become man for us yet his justice against sin did equally appear in subjecting him his onely dear and beloved Son to such a cursed shamefull and opprobrious and painfull death for sinners in whom thus dying we may see Gods severity which was shewed against this his beloved Son oncestanding in our stead His justice could not be satisfied with Gold or any thing corruptible not with thousands of rams or with ten thousands of rivers of oyl yea 1 Pet. 1 18 19 Micah 6 7. Psal 49.7 8. not with the death and sacrifice of our onely or first-born children The redemption of souls is precious and in regard of any humane or created power price or means ceaseth for ever It is not the death or intreaty of an Angel could do it no nor barely the intreaty of God the Son himself How Christ was pricked for us It must cost the price of his
blood if it be done and therefore becoming man for us his head was pricked with thorns his hands and feet pierced with nails his heart pricked pierced and wounded with a spear his body broken for us yea his soul heavy grieved wounded in a sense of his Fathers wrath against him making him not onely sweat drops of blood being in an agony but complain and cry out My God my God why hast thou forsaken me All this and more then I can expresse the onely beloved Son of God suffered from his Father ere he overcame death or recovered the sense of his Fathers love or yet a possibility of salvation for thee And what we Vnlesse here we sorrow savingly and dost thou think to passe thy whole time in pleasures ease vanity and sinne and yet not so much as be pricked in heart or wounded in conscience for thy sin and troubled in sould in the fear and apprehension of thy so justly deserved damnation yea wilt thou also expect and presume of heaven and the joyes thereof Let me then tell thee from God that unlesse thou in time beest pricked in thy heart for thy sin yea many sins especially such as these converts as hath been said were pricked for crucifying of Christ unthankfulnesse unbelief impenitency rejection of him in the offers of his grace hardnesse of heart obstinacy ignorance and disobedience c. I say neither shal Christs pricking and piercing his wounds and sufferings avail thee any thing and which more is thou thy self in thine own person most inevitably shalt and must suffer the vengeance of everlasting fire must in our own persons suffer in well and all those sorrows eternally which the Son of God did suffer as thy surety if thou couldst believe and rest on him and repent and which made him so cry out And then see how thou wilt be able to endure it or rather O my brother O my sister O every one of you now in love to your own selves consider this in time O consider this saith God himself unto you what your own ill doings and desert Psal 50.22 and yet my patience and forbearance a while now consider this ye that forget God lest I tear you in pieces and there be none to deliver Consider that the sins thou hast not sorrowed for which would be considered thou must sorrow for here or hereafter chuse where thou wilt have thy portion whether here where thy sorrow may be saving accompanied with inward and true joy and followed with eternall and unspeakable comfort or hereafter where endlesse sorrows in soul and body shall be the just reward of thy security now Thy sins will be thy ruine one day Sin else will be our ruine and tear thee in pieces if thou be not their ruine now by mortification of them and of thy self so farre as to be pierced and wounded savingly for them in time God forgets them not though thou do they are written before him as with a pen of iron and point of a diamond in his book which one day will be opened against thee and be more terrible to thee then was the hand writing against Belshazzar for such an hand writing there is for every sinne of thine unrepented and uncancelled how many then are the curses wraths and vengeances that are due to thee and will most inevitably befall thee for thy so many sins not repented of A wonder that any in this case can be merry Isa 5.14 how can you then be merry or light-hearted when so many thousand woes belong unto you compasse you about and dog you continually at the heels all waking and watching against you like so many hungry bears starved wolves and lions yea when hell it self gapeth for you enlarging her self and opening her mouth without measure as for all other sinners so particularly for such as follow strong drink and in whose feasts are the harp and viol tabret pipe and wine but no regard of the works of the Lord with 11 12. no consideration of the operation of his hands or of any thing either their own sins or Gods judgements which is seasonable Futher to convince the secure a few questions are propouneded to them O then in the feare of God be convinced of these truths and of the necessity of such sorrow and let me ask thee yet a a question or two 1 Dost thou so live or canst thou so live as not to sin or transgresse Gods Law surely no thou wilt say at least thou wilt find that is impossible Wel then 2 art thou able to undergo the curse and penalty of the Law by suffering Gods wrath everlastingly no alas thou accountest that and well mayest intollerable 3 I ask again what wilt thou then do seeing thou art so many wayes a transgressour and liable to all this wrath If thou resolvest to do nothing but sittest still in thy security and setlest still on thy lees thou mayest certainly conclude against thy self as the foure lepers at the gates of Samaria suffering a famine within and a siege of strong enemies without that thou shalt undoubtedly perish and die Oh then be sensible at length of thine own danger see thine own inevitable destruction unlesse in time thou humble thy self with God and judge thy self that he judge thee not in hell be sensible of the fire of his wrath and of hel hold no skreens any longer between thee and it seek to quench it in time by thy tears and hearty sorrow for sin lest thou be cast into it irrecoverably and in consideration of the torments of it now cry earnestly to God in Christ O Lord here give me my part of sorrow and teach my heart more truly to mourn for my sinne and be mercifull unto me here O God here burn cut launce wound prick and pierce my heart savingly that I never may know what belongs to everlasting burnings woundings and gnawings 4 Or now again to bar thee off and to stop all starting holes dost thou think that thou art exepted and exempted from this curse and wrath Will God be partiall for thy cause Doth not thy sin bring thee under this curse and wrath as well as others Deceive not thy self see Deut. 29. where verse 10 c. All without exception of any present or absent born or not yet born are either in their own persons or persons of their Parents presented before the Lord Deut. 29.10.18 19 20. c. to enter into his covenant lest saith Moses there should be any among you man or woman or family or tribe whose heart turneth away this day from the Lord our God c. And it cometh to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have Peace though I walk in the imagination of mine heart The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses
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
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
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
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
it a curse when especially through your own defaults you are deprived of it yea a leaving of you and a giving up to hardness of heart if not a sealing altogether of your destruction 2 By our calling the word heard to minde 2 Having such teaching you must remember call to minde ruminate and meditate on what you have heard the word heard must ever be in your ears as here the word used in my Text implyeth a continuall act and hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or when they had heard they were pricked The word left a sting behinde it they could not forget it the voice of Christs blood was ever in their ears after once they were by the word charged with it and convinced and so it came to work such a stinging effect in their hearts Thus Peter himself had formerly come to see his sin and judge himself for it It s said Hee remembred the words of Jesus and hee went out and wept bitterly Matth. 26.57 By such remembrance and meditation on the word and continuance in the things we have heard yea and seen 2 Tim. 3.14 whilest we look our selves in the glass of the word and continue therein Jam. 1.24 25. these nails at first entred by the masters of the Assemblies come to be fastened and struck further home to the pricking nay piercing and wounding of the conscience In a word remember often such truths as first or at any time wounded or touched thee wound and prick thy heart therewith in the often remembrance of them 3 By our applying the word to our selves 3. To which end Apply also to thy self what is applied to thee by thy teachers or what more generally is taught concerning such sins as thy conscience tels thee thou art guilty of Help them who have fitted the plaister to thy sore to binde and fasten the same unto thee by thine own application that by lying and continuing close to it may have its wished and saving effect Repell not what the Minister applyeth Apply to thy self especially the terrours of the Law for so is this pricking wrought especially the terrors of the Law Suffer the Preacher to do it but especially do it thy self till this be done there will be no pricking This is the way to be stung by the word in soul yea such cannot but be stung as thus apply which rightly applyed will sting As in like cases as when in body a man is stung with an adder or pricked with the point of a sword or heareth heavie news which concern himself If one of Job's messengers should come and tell thee all thou hast thy cattell thy goods are taken away violently by enemies or robbers the fire hath burnt up thy store thy sons and daughters are slain crush'd drowned or dead would not this move thee and cause thee to rend not onely thy mantle Job 1.15 16 17 18 19 20. as it did Job but thine heart When David came to Ziklag with his men and found it burnt with fire and their wives and their sons and daughters to be taken captives it is said he and the people that were with him lift up their voyce and wept 1 Sam. 30.3 4. until they had no more power to weep this was when he and they apprehended the loss as their own men weep not so commonly in other mens losses Now certainly such as shall be saved are secretly drawn Such as God wil save are secretly drawn to apply threatnings to themselves they know not wel how to be perswaded that the doctrine taught doth concern them and so to be touched with it as to judge themselves most miserable and to loath themselves for all their filthy abominations to beleeve their own misery and without any exception or self-flattery or posting it off to others to cast away all deluding conceits which may hinder the work of the word so that when it presseth them they do not repel it or cast off the burthen from them but say O wretch that I am this is my case I am the man the Scripture means 1 Cor. 6.9 10. I am that swearer whom God will hold guilty I am that adulterer whom God wil judge I am that fornicator that effeminate person that idolater that thief that covetous person that drunkard that reviler that extortioner that shall not inherit the Kingdome of God Wo is my soul I shall die in the guilt of this or these my sins unlesse I speedily repent Ah Beloved without such faith and application by faith of the threatnings of the word and so they come to be pricked and vengeance due to our sins and to us for our sins we shall never be savingly touched onely such apprehension and application will by Gods mercy do it as the condemned malefactor is as what makes the malefactor tremble at the bar but fear of the sentence of death when he seeth so many and evident proofs against him which sentence when once it is spoken of and pronounced how doth it strike him as a dagger to the heart how is hee wounded with it in the certain looking for and expectation of execution and death which now looks him in the face SECT 2. Of the consideration of our sin c. 4 By our consideration according to his word of our sins 4 AS a further help to the aforesaid duty to humiliation of the soul and to sensiblenesse learn aright to be affected with thy sins to which end follow these Directions 1. Consider and seriously think of thy birth-sin 1 Originall In which we may see what creatures wee are 1 how loathsom of the pollution of thy nature by it now loathsome thou art to God in that regard both in thy person yea in thy prayers and all thy performances yea in thy very righteousness which all of them are defiled with the contagion and hatefull plague and leprosie of natures pollution 2 how miserable Think also how thereby thou art become mortall miserable deprived of all good depraved by sin forward and prone onely to evill froward and backward to all goodnesse not favouring either goodnesse or truth in a word an enemy to God and under the displeasure of the Almighty Meditate hereon and on the vilenesse of thy nature lest otherwise thou think thy self something when thou art nothing Gal. 6.3 Thou wilt never be out of love with or loath thy self till thus thou dost thou mayst and wilt remain like a filthy dunghill which unstirred sends forth no noysom savour till it be raked into or the sun shine hot upon it 2 Actuall Which wee must finde out and remember 2. Caâ—â— to remembrance thy actuall sins to which end examine and sift thy self well and unpartially use the reason God hath given thee and be not bruitish in letting thy sins passe and escape thee without examination Here I may say to thee as God to the idolater Remember this
Isa 46.8 and shew your selves men bring it again to minde O ye transgressors This is the way to bring men to true shame and compuction withall for their sins yee shall remember your wayes saith the Lord and all your doings wherein ye have been defiled Ezek. 20.43 36.31 and ye shall your selves in your own sight for all your iniquities and for your abominations So David when upon Nathans coming to him hee confessed and bewayled his sins complaining of broken bones Psalm 51.3 8. indeed of a broken heart and sorrowfull soul which he desired might be made to rejoyce he set his sin ever before him This helped to humble him when he considered what he had done Remembrance of sin causeth sorrow whom he had offended and that his sins had deprived him of the comfortable presence of God without which consideration and viewing of a mans wayes no trouble of heart or repentance can be expected I hearkened and heard saith the Lord but they spake not aright no man repented him of his wickednesse Jer. 8.6 saying what have I done As the remembrance of a deceased deer friend reneweth a mans sorrow As of our deceased friends when he so thinks of his losse so the remembrance of such sins as whereby wee have estranged God from us or hazarded the losse of him altogether wil at least should wound the soul and cause it grieve for grieving him so good a God and particularly 1 Gather Catalogues of thy sins or read them in Mr Perkins Mr Bifield Mr Brinsley in his first part of the Watch. Dr Downams Abstract Now to this end it were good 1. To gather a Catalogue of thy daily sins both omissions or neglects of duty and commissions and to set them down in writing as some have done or often to make use of such helps as are afforded by some good Writers of late who have gathered the particular sins under each commandement and often to read the same and examine our selves therewith 2 To take the advantage of sins newly committed and presently whilest conscience is not hardened through delay to work upon thy heart 2 Look on sins newly committed seeing sin is then better known and all such circumstances better remembred by which it may be aggravated so some upon their drunkennesse have come to repentance 3 Often remember some of thy foulest faults 3 Howsoever labour to keep in memory some of thy foulest and grossest faults whether lately or longer since committed two three or moe of them being such as by which thou hast most wounded thy conscience or such as thou wouldst most of all be ashamed of if they were written in thy forehead and publickly known and compell thy self daily or often to remember them as God would have Israel do Thus the Lord would humble Israel Remember and forget not how thou provokedst the Lord to wrath in the wildernesse Deut. 9.7 So did Paul 1 Cor. 15.9 This kept Paul low in his own eyes and no question much wounded his spirit when he called often to minde and recorded it how he had been a blasphemer and a persecuter 1 Tim. 1.13 Thus David remembred the sins of his youth Psal David 25.17 intreating the Lord not to remember them and Job and Job in reading such bitter things as God did write against him had his soul imbittered whilest he was made to possesse the iniquities of his youth Job 13.26 Thou whosoever whose heart tels thee of thy wickedness or whose sins are or have been more gross and scandalous think thou of this Grosse sinners sooner repent then civil men and justiciaries Matth. 21.31 By making good use hereof thou mayst be neerer the Kingdom of heaven then such as seem to be not far from it much neerer then such as live or have lived more civilly as that rich young man Matth. 19.20 who could say All these things that is the duties of the second Table have I kept from my youth up who yet went away from Christ sorrowful So did not Publicans and harlots those great and known sinners who coming to Christ sorrowful went away from him rejoycingâ— Such commonly repent sooner then civill Pharisees Matth. 21.32 as being sooner convinced of their sins The heart of a Turk Jew or Pagan is not so hard as of a ceremonious hypocrite The vail of the Temple rent in twain the earth did quake and the rocks rent and the graves were opened and many bodies of dead Saints arose at Christs death and resurrection Matth. 27.51 52. when none of the hypocriticall Pharisees so much as trembled but remained hard-hearted senseless and still dead in their sins 4 But seeing the least sin is gross bad and foul enough it will behove thee to think and consider how foul a thing sin is 4 Consider the foul nature of every sin which made of Angels such foul fiends being impurity it self how it is compared to mire to the filthy vomit of a dog and they no better then dogs and swine that defile themselves therewith 2 Pet. 2.22 This should make thee hate and loath it and for ever to have an aversion of will from it But considering also that it is unthankfulness disobedience and the provocations in it and dishonour to God and is against his goodness and mercies against his Soveraignty yea and glory it should make thee quake pierce thy heart and bring thee to true contrition and repentance left for such thy provocations thou be utterly consumed in his wrath 5 Above p. 113. Look on thy sins in all the aggravations thereof especially 1 In their multitude 2 Thy relapses 3 Thy willingness with the weaknesse of the temptation 4 and strength of means to resist it 5 Consider thy sins in all the aggravations thereof many whereof wee have touched already to which I referr Think moreover of the multitude of thy sins how often in the same kinde thou hast relapsed how voluntarily thou hast sinned how weak and light the temptations have been nay how thou hast tempted thy self yea tempted Satan to tempt thee by walking carelesly and not watching lastly against how many and strong means of grace thou hast sinned which makes thy sin and condemnation greater then that of Sodom Matth. 11.24 So that if such Infidels as never heard of Christ shall yet perish and suffer the vengeance of hell fire Rom. 2.12 Jude 7. yea if poor Infants as one well noteth deserve death and damnation Rom. 5.24 who yet sin not actually or yet against knowledge or means what dost thou deserve and what will be thy doom Sin would thus be weighed and poised Thus take up thy sins and weigh them and though they may seem light and little and thou be not sensible of them yet thou shalt feel the burthen of them at length and be laden with them Thou perhaps now goest as lightly away with thy sins as Samson with the brazen gates of
day of the general judgement when Christ shall come in flaming fire c. as 2 Thess 1.5 6 7 8 9. Matth. 25.31 32 to the end That so by serious thoughts thereof and by timely judging of our selves we may prevent the Lords judging of us O let the terrour of that day fall upon us that at the least fear of that judgement and true love to our selves may now bring us on our knees before Christ to seek our peace with him in time by hearty sorrow for our many and great offences before we come to be judged SECT 4. Others sufferings especially Christs should move us 2. 2 God would soften us by his judgements on others so that we are to go to the house of mourning Eccles 7.2 GOd would also humble us and teach us to mourne by looking on the afflictions and mournfull condition and dispositions of others like our selves but especially on the sufferings of his onely and beloved Son Jesus Christ for us That then we may be softened in heart made sensible and learne truly to mourne let us often repair and go to the house of mourning that is much better than in our securitie to go to the house of feasting and drinking Go to to the house of mourners both bodily and in practise go also in minde and in thy meditation and so go and consider the case and condition both of private Christians of the Churches of Christ yea and of Christ the head of all Christians and Christian Churches 1 To private Christians 1 Even Enemies And for private Christians 1. It were much to bid thee go to the house of such as other wise are thine enemies and yet thus to go or thus to consider of their evils and afflictions is both a meanes to humble us and hath been done by such as knew well enough what did belong to their dutie as by David Psal 35.12 13 14. who speaking of his enemies saith They rewarded me evil for good But as for me when they were sicke my cloathing was sackcloath 2 Friends Whether their trouble be 1 outward I humbled or afflicted my soul with fasting I bowed down heavily as one that mourneth for his mother 2. But howsoever go resort to such and consort thy selfe with such as be in sorrow for the hand of God upon them whether it be by outward crosses losse of friends estate libertie or health whom thou shouldest often visit in their sorrowes sicknesse and imprisonment if especially they suffer for Christ and his cause The constancie and comfort which such do manifest in their sufferings and death 2 in minde and as they are mourners in Israel So we shall profit hath been by Gods blessing an occasion of the conversion and like sufferings even of their persecutours as hath been said or whether it be from a fight or sense of their sinnes and through tender heartednesse for so thou mayest and by Gods blessing shalt be much furthered in this worke 1. By their example 1 By their example for thou wilt readily within thy selfe reason and say Doth such an one mourne for the neglects of Dutie and is his conscience so troubled for smaller failings and slips yea to see others sin so as to question the love of God and whether he be in the state of grace or no Doth he or she make such conscience of an Oath or of prophaning and neglecting the duties of the Sabbath in publike and private yea and doth he so mourne for the miseries of the Church O then what an hard heart have I that being guilty of many mo and much greater sinnes never yet shed a tear never yet was wounded in spirit for the same yea never sorrowed either for mine own or others sinnes and miseries 2. By their exhortation and encouragement 2 By their exhortation the benefit of which we get by conversing with godly and humble Christians what is that we are kept from departing from the living God but how It followes Hebr. 3.13 But exhort one another dayly while it is called to day least any of you be hardened by the deceitfulnesse of sin Mutual exhortation then is a good meanes to prevent hardnesse of heart and to keep us from securitie and from the prophanenesse of the Times and to work and preserve tendernesse and sensiblenesse of heart in us when in this manner we in evil Times especially fearing the Lord Mal. 3.16 do oft speak one to another And how were the Disciples hearts wrought upon and as it were melted even burning within them Luke 24.35 while Christ talked with them by the way 3. By their admonitions and reproâ—fs 3. By their admonitions and seasonable reproofes which as it is a Dutie Lev. 19.17 so it hath a blessing being ordained and sanctified of God to bring men to a saving sight and sense of their sin and to keep them from hardening their hearts therein as Matth. 18.15 16 17. 2 Thess 3.15 Count not his case desperate till this course hath been taken with him In a word and generally we must seek helpe to mourn from true mourners si vis me flere c. seeing the best men and Christians are generally though chearfull in God yet of mournfull dispositions and apt to weep its good to be much in their companie that we by them may learne and be excited to be of like temper and to weep by their example Christians and especially Ministers must shew themselves sensible and reprove sin fellingly and first mourne to those whom they would bring to mourne for their sin Matth. 11.17 And such as would so do must seek this helpe not onely in publike but in private from them and from such godly Christians as justly may be called mourners in Israel as in a like case the Lord provoking his people to humiliation and repentance bids them consider and call for the mourning women Jer. 9.17 18. to take up a wailing for them to what end but that their own eyes might run down with toares and their eye-lids gush out with waters Thus allusion is made to their custome in funerals and other mournfull occasions which was it seemes to hire certain women and why not men and minstrels skilfull in singing and playing dolefull songs to increase their heavinesse and to make them more apt to mourne By like proportion we are to make use of the best helpes to provoke our selves to mourne for our sinnes and to that end to associate unto us such as are true mourners in Israel 2. 2 We are to consider lay to heart and be affected with the miseries of other Churches Go in thy meditation and present to thine own thoughts the afflictions miseries and oppressions and dolefull condition of the Churches of God in other places by the incursions violence spoiles done and evils perpetrated by the enemies of Gods Church and people by Turkes and Turkish Pyrats violently taking divers of good note
joyn thereunto 1 Religious Fasting as it will give an edge to thy prayer so the afflicting of thy body if it be done without superstition will help well to the afflicting and humbling of thy soul and heart for so fasting is called And wee know that the hearts of Gods people have been wonderfully softned at such times as Judg. 20.26 1 Sam. 7.6 So David I humbled my self with fasting Psalm 35.13 and 69.10 2 Watchfulness especially against worldly cares and distractions 2 Watchfulnesse watch and pray Watch against all the former Lets named but especially against all worldly cares take heed of a heart busied with the world and earthly thoughts Distractions from the world keep the heart from minding such things as might affect it with godly sorrow as a man hastily and suddenly smitten whiles hee mindes his business is less sensible at least for the present of pain and grief from the hurt Simil. then hee would be in the apprehension of it beforehand and for the present when especially he cannot avoid or divert the blow And as a man forgets his pain when a friend talks with him which is the reason why such as are sick and sorrowfull for the loss of friends are comforted by company as having their thoughts and mindes by conference taken off in good part from thinking of their sorrow and why on the night time and in solitariness men are more sensible of their sickness and sorrow as in their other senses of hearing c. seeing all sense is from the soul Alex. Probl. l. 1. Prob. 118. it is the soul which sees which hears which feels and which accordingly being distracted with many objects is the less sensible in each So by like reason if the soul and thoughts be taken up with wordly cares and distracted therewith it can less be afflicted with such things as otherwise by gods blessing would prick and wound it To which end in our prayer andâ— meditation wee are to retire our selves In which regard it will help wel when we would meditate and pray to retire and withdraw our selves from company into some solitary place which we are also taught both by precept and practice of Christ himself His precept wee have Matth. 6.6 so Psam 4.4 Commune with your hearts upon your bed His practice Mark 1.35 So Peter went up to the top of the house to pray Acts 10.9 So Jeremiah's soul did weep in secret chap. 13.17 And of these Jews and Converts it was foretold they should mourn every family apart the husband apart and the wife apart Zech. 12.12 Retiredness both of place and thoughts is fittest to work our hearts unto goldly sorrow SECT 7. A reproof of the secure with an Exhortation and Caveat Conclusion of the Directions NOw for conclusion of these Directions It were good and it is needfull that such as have heard or now read the same would well consider with themselves whether they have in any measure followed or yet so much as do resolve to follow the same or to take any pains with their hearts hereabout Where 1 A triall and reproof of such as yet remain secure and sensless 1 It is to be suspected that many continue still secure careless and slothfull and do still go on in their old courses as inconsiderately as ever without a right knowledge of the power of Gods anger and are as stout-hearted partiall and self-loving both flattering themselves and as desirous to be flattered by time-serving and false Prophets and as much hardened against the true and faithfull servants of God by unbelief as ever And that they are still sensuall and worldly and remain still senseless without fear of being hardened either by great sins which lay waste the conscience or by giving way to smaller sins against conscience or by custome of sinning or yet by and in Gods secret vengeance giving them up to this heavie and dismal judgement of an hard impenitent heart neither afraid of it as the worst of Gods judgements on earth and as the first and irrecoverable entrance into hell nor praying against it nor carefull to avoid evill company and examples and such other things and sins in speciall which are the procurers of it whilest they still make as light of sin of reproof of the word and of Gods threatnings as ever before all of them signes of an hard and dedolent heart especially considering how little they care for hearing of such teachers as would most help them in this work of conviction pricking and wounding their conscience or for calling to minde Gods word and such truths as have come neer them or for applying it to themselves And as for their sins Originall or Actuall they are far from raking into that dunghill from questioning or yet loathing themselves for the same from keeping an account or catalogue of their sins either for number or foulness or aggravation of the same never weighing or pondering with themselves how thereby they draw upon themselves the heavie weight of Gods vengeance And as little do they make use of Gods severe judgements and corrections whether on themselves past present or threatned and in expectation as of death hell and the last generall judgement or on others either private Christians in their sorrows and true mourners in Sion or whole Churches of Christ or of the sorrows of Christ for them or of the unparalleld love of Christ so dying for them and of other the mercies yea and high majestie of God against whom without all ingenuity or fear they daily trespass And as for the exercise of prayer accompanied with fasting and watchfulnesse it s a duty they are wholly strangers unto they are without sense of their wants they have no true desire of this so needfull a work of humiliation they can spend no serious thoughts thereon nor time being so taken up with their delights vain pleasures worldly cares and imployments Now what may a man think of such men This their little care and study after true compunction this their disaffection to the means thereof is an apparant signe of their unsensibleness and securitie and consequently that all the evils and miseries mentioned formerly lie heavie upon them as that they are still in their natural and damned condition dead in and by sin in Satans possession farre from the first step to repentance and salvation and that they come short of very reprobates Pharaoh Felix Saul Cain and Judas and under certain expectation of eternal wrath seeing their sin will have sorrow if not here yet undoubtedly hereafter even such as made the eternal Son of God crie out on the Crosse as he did for a time and which they must suffer and undergo eternally without end or ease 2 An exhortation and a caveat to take heed that repentant sorrow be not swallowed up of Ah then dear Sirs ye that yet cannot say or give any good proofe that your hearts are or have been pricked for your
Master Felix trembled when he heard Paul reason of righteousnesse and judgement to come Felix Acts 24.25 26 27. but had his heart in consciousnesse of his own unrighteousnesse and apprehension of Gods just judgement against him indeed been pricked to purpose he would not either have kept him so long a prisoner in hope of a bribe or going out of his Office have left him bound to shew the Jewes a pleasure If the thought of the last judgement had truly terrified him he would have been afraid to continue in such an act of unrighteousnesse To fear is a signe and effect of godly sorrow 2 Cor. 7.11 Hereby is discovered the unsoundnesse of many mens sorrow where godly sorrow is it is followed as with other effects so with fear to sin again He that is truly pricked bitten and stung by his sinnes dares not returne at least usually to them again but will avoid them or like sinnes as much as he that hath been once stung with Adders Aspes Scorpions who will avoid comming near their holes and haunts and seeing them approach will flie as faste from them as he can or as one pricked or gored with a wilde Bull or Ox will not easily come that way or within its reach again What a mad part is it then for men who professe that their sinnes their filthy whoredomes their swinish drunkennesse profane breaking and neglecting the Lords day c. have cost them teares sighs and sorrow yet not to shew more fear of falling into the same or like sinnes again whilest they avoid not the occasions and provocations thereof but rather desire follow after or at least readily imbrace the same yea whilest the remembrance of former sinnes which should renue their sorrow and repentance Revel 2.5 insnareth them again to find sweetnesse therein and to desire their flesh-pots in Egypt again SECT 2. That they goe on with the work of humiliation 2 To go forward with this work of Humiliation 2 AS return not to former sins so take not up with every little pang of conscience with a slight sense of sin and wrath or with some legall terrours and qualms Remember that this pricking of heart here in my Text is but a beginning of Conversion and the first and remotest step thereunto This pricking is but a beginning of Conversion such as is common to reprobates yea such as in great measure is in the fiends of hell who believe and tremble yet repent not neither ever shall This pricking here is onely a good preparative to Conversion and Repentance in the elect as the needle by pricking and piercing prepares the way for the thred but it is not Repentance Therefore when being pricked these Jews cryed out and desired direction what to do Peter said unto them Verse 38. Repent ver 38. shewing thereby that hitherto they had not repented You must then go forward with this work Pag. 95 96 c. and call to minde how God goes on with it and how he leads and bring on the humbled and wounded soul by degrees til at length he perfect the work and have wrought faith in it which must neither be neglected As then you must not quench beginnings or neglect Gods offer whereby in his Gospel and word he comes neer unto you though it be to trouble you a while as wheresoever the Gospel first came it made uproars and stirs in such Cities lest you never have like offers again but that he reject you as you him nor rested in Luke 10.9 10 11. Acts 13.45 46. So neither must you rest or take up with beginnings Every slight or short grief or sudden terrour is not enough to make you true penitents or so much as bruised reeds This prick in the conscience is not so soon for the most part healed this thorn in the flesh is not so soon plucked out or the wound made by it so soon cured This plaister then though it smart a little must not be taken off this tent and corrasive must not be pulled out till it eat out the corruption neither must men be too hasty with their healing plaisters lest the wound which seemed closed We must not seek our ease and comfort too soon break open again to the greater pain hurt and hazard of the party Seek not then thy comfort too soon snatch not hold on the promise before thou be fit and prepared for it There is I know more mercy in God then sin in us more vertue in the plaister then venome in the maladie but this proves effectuall onely where the plaister is suffered to have its full and kindely work this mercy heals onely true Penitents By the example of one cut for the stone If God then once begin this work of Conversion and of the new birth in thee seek not thine ease too soon desire to be rather soundly then soon healed If God aiming to take from thee thy stony heart begin as in like bodily cures of the stone in the bladder to prick cut lance and make incision think not the cure is done it s scarce begun yet thou must suffer him after this entrance is made to pinch pull pluck yea break the stone in thy heart or thy stony heart and having begun so to do to search scrape and bring all away clean lest thy pain and sorrows in time increase on thee again He should be an unwise man who desiring perfect cure should not suffer all these things to be done before the wound be sewed up or healing and comfortable things applyed as she should be an unwise woman and of a woman towards her labour who having a childe to bear and bring forth should think the work done when she hath passed a few slighter throws or pangs such as know what belongs to such a business if their pains slack or abate use all means to quicken them again and are afraid of nothing more then that their throws once begun do leave them seeing that often proves the death of the childe if not of the mother also Such then resolve to abide out the last and sorest brunt before they will look for comfort or joy that a man-childe is brought into the world Such is the new birth of a sinner before hee be made the childe of God Many stick fast and miscarry in the birth and come short of Conversion and of Salvation because they seek their case and comfort too soon whereas comfort will flow in apace where soundness once is wrought Ease is not good unlesse it be seasonable Ease is not good and seasonable at all times The godly his ease is ever after ach and pain ease unseasonably enjoyed ends in endless sorrows as in the wicked SECT 3. An exhortation hereunto An exhortation to follow home Gods strokes till we be throughly humbled and cured MY counsell then to thee is if God by his word hath begun to pierce and wound thee do thou drive
either seeking their comfort too soon and so by hastning out of their anguish make waste of all they have done or suffered like the Israelites in the wildernesse expecting a land flowing with milk and honey onely because promised without induring with patience what God was pleased to exercise them withall in the wildernesse which was the cause that they came short of Canaan or els mistaking the nature and measure of true humiliation and so for want of a little more sorow or of meâ—â— sincerity they come short of salvation which wee must endeavour 1 God else will not accept us 2 Our pride is not easily subdued Pains then would be taken with our hearts in humbling of our selves as for the aforesaid reasons so because first God wil not otherwise accept of this work unless it be done throughly and to the purpose Yea because there is a great deal of pride in our uncircumcised hearts and hardness which is not easily subdued as we see in Job otherwise a good man What a great deal ado was there before hee was brought to humble himself so much as it became him to see and acknowledge his own vileness God himself must second his sore afflictions by shewing his majesty might wisdom justice and holiness to him by his own voice more immediately Job chapters 38 39 40 41 and 42. And we need not doubt but that our hearts stand in need of as much humbling as ever Jobs did CHAP. XVII SECT I. A Case shewing when a man is humbled enough with Directions what to do in case of a seeming defect in our sorrow A case of conscience How to know when one is humbled enough 1 All men are not humbled alike BUt the main question and case of conscience now will be How a man may judge of himself whether and when hee is humbled enough In answer to which wee must know first That all are not wounded and humbled alike who yet are savingly touched and pricked in heart and so as that they may have true and found comfort of the same Now who these are and the reasons of Gods different dealing with those whom yet he savingly humbleth as it may be considered with respect to their different conditions present past and to come as see above pag. 68. to 74. I have shewed distinctly before unto which I must intreat the Reader to have recourse 2 Others measure of sorrow should be no rule to us Secondly That which follows hence is That wee measure not the truth of our sorrow and humiliation by other mens scantling Be not thou 〈◊〉 dejected hence as some who can say Oh if I had been or were so wounded or might or had been so long kept under as such and such as I could name I would think better of my humiliation No measure not neither judge of the truth of thy humiliation by the degree but by the quality of it not by that measure which others and yet but some others find but by the sincerity of it Otherwise a childe of the Divell may have more legall sorrow and greater affrightments in his conscience then Gods own deer children To stand too much on measure argues pride and carnal confidence And the truth is to stand so much on the measure greatnesse depth and continuance of our sorrow and humiliation may savour too much of inward pride and self confidence as if either Christs sorrows for us were not sufficient unlesse we helped or made some supply by our own which is a proud conceit and such as prevails with the Popish sort who make a mixture of their works and pretended merits with his to make them fully and to all purposes satisfactory whereas our humiliation is onely to dispose and make us fit ready and willing to receive seek to or at least to accept with thankfulnesse mercy from him and to rest onely in his merits Or as if God did not more look to truth and soundnesse in our sorrow then to the measure of it It is true God will have all in some measure to be broken-hearted and bruised Wee if humbled enough with less dejections should rather acknowledge Gods mercy to us but not all alike If then God be pleased not to lay such load on thee as he might and as he doth on some other acknowledge his mercy pity and gentle dealing with thee therein who best knows what is fit for thee thou mightest otherwise with Cain soon have more laid upon thee then thou canst bear and take notice of Satans cunning rather herein espy the fraud and cunning of the Divell whose manner is before men be humbled to keep them from contrition and to perswade them that any grief is too much and more then needs Christ suffered enough for them and God is mercifull but seeing them made truly sorry and in a godly manner he labours then to debar them of that comfort which hee himself despairs of and would make them proudly beleeve that all their sorrow now is too little that scarce any measure of it will be accepted Directions what to do in case our sorrow seem not enough For direction in this case seeing God and his grace and acceptation of us is onely in and for Christ neither is tyed to every proportion of sorrow in us 1 See it be sincere Let us first see that our sorrow and grief for sin be sincere sound hearty though perhaps it be not so much as we may think needfull Which shall be tryed anon 2. Look to Christs sorrows 2. If thou think it not enough look to Christs sorrows for thee which alone God accepts as satisfactory and sufficient regarding no mans measure of sorrow but onely in Christ nor rejecting the measure if it be true and in him 3 Grieve that thou canst not grieve enough 3. If thou hast sorrowed and thinkst thou hast not sorrowed enough take occasion thence to renew thy sorrow and grieve afresh that thou canst not grieve enough make it a part of thy sorrow that thou canst not so heartily sorrow as thou wouldest and what is wanting in the act and expression of it shall be made good in the heart and affection which shall of God in Christ be accepted for the thing it self and God will accept it as sufficient It shall be accounted enough which thou truely desirest may be enough 4. If thy sorrow for sin be not so much as either it should be 4 See the defect of sorrow supplied by a greater measure of other graces as 1. Of hatred of sin Psal 119.104 and 128. 2 Of stronger resolution or as thou wouldst have it see it be made up by the greater measure of some other grace as by a more perfect hatred of sin and dislike of it in thy will upon a true judgement of the hatefulnesse of it as David I hate every false way I esteem all thy precepts concerning all things to be right and I
in sin did my mother warme as it is in the Originall 5 For bosome sins or conceive me Psal 51.5 5 Is thy sorrow as much for thy beloved bosome and darling sins such as have brought thee in unlawfull gain delight and pleasure and have procured thee favour respect yea advancement it may be with and from evill men as for other sins not so much feeding thy corruption By this I beleeve many mens sorrow will be found too light whilest their hearts are not so much pricked and wounded for these their sins as that the Word and Ministers of God will not suffer them without galling their conscience and with quietness and false peace to enjoy them still 6 For sins of the first Table aswel as the second 6 Is thy sorrow for thy sins against the first Table or four first Commandments of the Law as well as for sins against the second Table respecting more immediately thy neighbour and against the second as well as first 1. It may be it would be thy grief if thou hadst offended dishonoured and disrespected thy father or thy mother thy Magistrate and thy Prince but canst thou as truly mourn for the dishonour done to God If thy father on earth shew his displeasure and spit in thy face Numb 12.14 it may be thou wouldst be ashamed seven dayes but art thou so when thou provokest God to anger I know if any of you should kill a man though uupurposedly it would trouble your conscience somewhat and be grief unto you but I doubt whether when you do that which God accounts an offence equal to murther as when the Jew killed an oxe in sacrfice to God trusting in the work done and living without faith repentance and reformation of life or as when the Christian comes unreverently and in his sins to the Lords table and eats and drinks unworthily you are any whit troubled in conscience for the same when of the one God said hee that killeth an oxe is as if hee slew a man Isa 66.3 and so he that prayeth heareth and offers other Christian sacrifices without an heart humble and contrite penitent and beleeving is the like and of the other S. Paul Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord as if he had been the Judas or the Pilate or one of the Jews who crucified him Thou again maist perhaps be ashamed of adultery to do thy penance for it as in Popery c. but yet please thy self in thy spiritual adultery against God going a whoring from under him by thine idolatries and superstitions and shew no shame sorrow or grief for it And so on the other hand and for sins against the second Table as well as against the first Thou maist be troubled some way in conscience if thou shouldst worship an Idol frame ceremonies and superstitions of mens devising break out into blasphemy taking Gods name in vain or into open profanation of the Sabbath but yet makest no conscience and art not troubled for dishonouring thy parents and superiours speaking evill of lawfull authority or otherwise offending against thy neighbours life wife or chastity goods or good name either by sins of commission or of omission towards them Jam. 1.27 This is no true Religion nor is the other godly sorrow if thou sorrowest not alike for these 7 For evil cleaving to our best actions 7 Canst or dost thou as well sorrow for thy failings and imperfections or for thy unworthy and unprepared and unreverent medling with holy things in thy hearing preaching praying and communicating at the Lords Table as for thy omission of such duties or commission of evils and sins apparently forbidden There is an evill cleaving oftentimes to our best performances through distractions carelesnesse irreverence confidence in the doing of the duty do these things trouble thy conscience or not Grosse and open sins would perhaps trouble thee but are these things a trouble and burthen to thee I am sure they should and wee should put away by hearty sorrow and amendment the evils even of our best doings and sacrifices Isa 1.16 Dost thou judge thy self as thou oughtest even for want of due preparation to the Sacrament thou shouldst so do as well as for open profanenesse seeing there is sin and dishonour done to God in the one as well as in the other To conclude Thou must know that thou truely grievest not for any sin as it is sin and with respect to God if thou grievest not for all known sins and that particularly if as one well saith thy very unprofitablenesse idlenesse peevishnesse unconstancie trouble thee not yea I add if thy hardnesse of heart and thy want of grieving as thou shouldst grieve do not grieve thee 2 If thy sorrow be right and good for sin as sin it will also be thy grief to see and know others to sin against God 2 True sorrow is also for sin in others and by sin to dishonour him to disgrace Religion and profession and to cast away their own souls This is the property of true mourners Ezek. 9.4 Thus mourned David Psalm 119.136 and Lot 2 Pet. 2.6 So should wee mourn for the sins of the Land For the sins of the Land Town or place where we live especially if Gods judgements be upon the same or towards it and that more for the sins provoking God then for the judgements themselves as in the aforesaid examples Sometimes in case of Pestilence War Famine and other great evils and dangers wee meet and are called together to fast and pray to mourn and humble our selves and otherwise are much disquieted and vexed but what is the true cause of our mourning is it as it should be our own sins or the sins of the Land place or Kingdome Nay alas these are least thought of or at least but generally acknowledged and slightly bewailed a signe our sorrow is not for sin or with respect to God but to our selves So of our families if they be the sins of our own Families wee cannot approve our own sorrow for our own sins such as it should be if we do not also mourn for and bewail the sins thereof as of our own children as Job did Chapt. 1.5 of our parents and fore-fathers as Nehemiah did Nehem 1.6 and Daniel Chap. 9.8 and one of another of those that are neerest us every family mourning apart Zech. 12.12 and as the Corinthians were blamed for not mourning for the sin of Incest committed by one of them As wee are to shew a generall dislike of sin in all even in those that in other respects are neer and dear unto us as King Asa who allowed not his mother in her Idolatry 1 King 15.12 so should wee both shew our care and endeavour to reclaim others from their sins but however mourn to God for them if wee can do no more Such as regard not
behold joy and gladness slaying oxen c. Isai 22.12 13. and Amos 6.1 2. c. Such excesse in pleasure shewes how little such are humbled and if ever they tasted of sorrow Which voluptuous ones should think on how soon and altogether they have forgot it Thinke and make use of this ye voluptuous ones that are all for pleasure and sports in which ye spend all your precious time Know there are times to mourn as well as to rejoyce which if you did take and truly observe you could not give your selves so heartily and so much to vain and carnall delights and not wast but take time for repentance and godly sorrow and pastimes whereby you paste indeed the time of true repentance which for ought you know or deserve will never return again seeing you make so light account of it and grow so weary of it as by sports and vanities to drive the time away as if it ran not fast enough without our driving wasting and passing of it in and by empty delights Godly sorrow would moderate earthly joyes whereas true and hearty sorrow for sin would be as soure herbs to us in our feastings and be a restraint to us and a bridle in the use even of lawfull comforts and pleasures of this life and would teach moderation in them all in our eating drinking in mirth musick apparrell marriage buying selling and using the good things of this life and so to rejoyce in them as if we rejoyced not 1 Cor. 7.30 31 As David made his bed which is the place of ease and rest to swim with his teares as some godly men have made their Tables whilest their teares have fallen upon their trenchers Tell not me then of your sorrow or trouble of conscience of sin in private when you so let loose your hearts and poure out your souls to pleasures and excessive constant mirth in publike and in company True sorrow of heart will shew and approve it self by sad and grave looks thoughts and behaviour 3 Desire after God 3. We read how David complained as of a sore bodily disease so of restlessness and disquietnesse of his heart and groaning under the heavy burthen of his sin being feeble and sore broken Psalm 38.3 4 8 9,10 but withall we have him full of desires after God Lord all my desire is before thee My heart panteth and elsewhere As the Hart panteth after the water-brooks so panteth my soul after thee O God Psal 42.1 2. My soul thirsteth for God c. As in hunger and thirst there is in the mouth of the stomack grief pain and pinching together with desire and sucking so also in the soule As then the thirsty body impatient of pain and thirst after refreshing longs desires and seeks after what may give it ease refresh fill and satisfie it so is it with the soul where it is truly sensible of sin and scorched with the fire of Gods displeasuâ—e weary and burthened with the sence and load of sin It will also long after the waters of life as much or at least in some proportion Judg. 15.18 to that of Sampson who was like after his great victory to have died of thirst Even as the woman of Samaria being pinched in conscience by Christ for her Adultety which desire is strong and withall hearing of a fulness in Christ begged of him saying Give me this water c. Now as bodily thirst is impatient of delayes and the desire to be satisfied and refreshed is strong and in such case so much is drink or water valued as nothing on earth besides will give content As I read of one that gave his Kingdom for a little water in his extream thirst and the Scripture tels us of Esau who in his hunger sold his birthright to his brother for a mess of pottage otherwise the hungry and thirsty soul fainteth So the spirituall thirst of the soul is such as it makes the soul pinched with it prize Christ above all who is only able to satisfie the desires of it to undervalue and passe by Kingdoms Crowns Scepters and all riches honour and favour of men and to cry out as Rachel for children Give me Christ or else I die and as the Church Stay me with flagons comfort me with apples for I am sick of love Cant. 2 5. Application Many mens sorrow proved unsound from their faint and lazie desires after the waters of life Now do thou try thy self and thy sorrow hereby if thou hast indeed been hunted and pursued with the guilt and cry of thy sins thou wilt pant gaspe and breath after Christ thou wilt prize him above all and earnestly desire to be refreshed with the waters of his spirit and consolation But thy desires after Christ are either none at all or so faint cold and lazie that it is an assured proof thou wast never yet truly and effectually pinched in thy conscience emptied of thy self humbled under sence of wrath which if thou wert nothing but Christ his blood could satiate and satisfie thy soul But thy desires are still so strong seconded by hot pursuits and indeavours after earthly things if not after sensuall and sinful vanities and so cold and faint after Christ that it is a certain sign that thy soul hath never been so much humbled in thee as to be made weary of thy sin and to faint under the burthen of it thou mayest perhaps now and then in a fit put up a cold and formall prayer and express a few faint wishes and heartlesse sighs for Christ but if ever thou wert so wounded and wearied as true converts are thy desires would be stronger and more effectuall 4. Coming to God 4. Yea there would also be a coming unto God and Christ if the soul were truly humbled and burthened with sin as we find these coupled together in those of Asher Manasseh and Zebulun who humbled themselves and came to Ierusalem 2 Chron. 30.6.7 11. to keep the Passeover and to testifie their repentance and turning again to God for thus Christ will have such do as truly groan under their sins Come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 and elsewhere Ho every one that thirsteth come ye to the waters Isai 55.1 2. c. encline your ear and come to me And let him that is athirst come If this be so then Rev. 22.17 Vnsound sorrow sends men from Christ it is a signe few are humbled as they should be few are laden or labour under the burthen of their sin and Gods wrath few are athirst there is so little coming to Christ so little seeking to the means of grace or frequenting Gods Temple and repairing to the Minister in distresse of conscience for satisfaction and ease Nay alas we see rather some go sorrowfull from the word which reproves and discovers their sin and hypocrisie as that young Ruler
least injurie true or supposed so censorious of others so ambitious and scornful in their proud censuring of others disdaining that others should be any wayes preferred before them or to perform any mean office for their inferiours that whatsoever conceit of repentance and sorrow for sins against God they otherwise have wee cannot say that they are truely deeply or savingly humbled in their standing out against Gods word greatnesse stroaks True humiliation would make them that with respect to God they would tremble at his word Isa 66.2 and greatnesse as did Job Chap. 39.3 4 and 42.5 6. and humbly submit to his strokes Levit 26.41 yea to his righteousness righteousness and not goe about to establish their own righteousnesse Rom. 10.3 and with respect to others In their impatience of wrongs Numb 12. In their speaking evill of others it would make them patient in bearing wrongs as worthy of greater evils as we see in David when in his affliction Shimei so railed on him and in Moses who in silence passed by the envy and grudging of Aaron and Miriam till God on his behalf took notice of it It would also stop their mouthes from speaking evill one of another which is the very next direction which the Apostle James gives after that of humbling themselves in the sight of God Jam. 4.10 11. vers 5.6 7 8 9 10. whilest he dehorts first from pride and next from detraction and rash judgement of others shewing thereby that the latter is a proof of the former that is detraction of pride and the not speaking evill one of another In their envying others their honour Rom. 12.10 of humbling a mans self in the sight of the Lord. It would make men seek their honour and so to go one before another by giving honour one to another and by serving others in love Self-deniall stands not upon termes either with God or man it teacheth true humility and is taught by true humiliation of the soul howsoever they go together so that where no self-deniall is so far there is no true sorrow of soul for sin no thorough Humiliation both which shew themselves more by that which followeth SECT 7. The contrite heart is an obedient heart 3 True sorrow makes a man ready to obey God 3. ANd now accordingly and in speciall True Contrition teacheth a man to deny himself in his own will and makes the will pliable to Gods will only ready willing fit and apt to obey God in all things when his will is only made known as in these here and in others This is that which these converts being in heart pricked desire in the first place to be directed in saying What shall we doe So Paul Acts 9.6 the Jaylor Acts 16.30 So the Jewes of all sorts whose heart John the Baptist touched Luke 3.9 10 11 12 14. So the Prophet Isaiah once tamed by the vision of the Lord in his glory and terrified thereby Isai 6.8 to Gods question which was Whom shall I send Lo saith he Here I am send me In a word Isai 6.8 an humble heart is a tender and pliable heart and till it be humbled pricked broken and contrite it is not fit for instruction or to receive the impressions of grace The soft and humbled heart only is the obedient heart and yeelds to his will which it repels and resists so that Gods first work is to wound and humble the heart to take away the stoniness and hardness of it and then his precepts commands will and instructions take place so that when the heart is once softned and molten it like soft waxe yeelds to the impressions of his word and grace and frames like metall being once made liquid to the mould Rom 6.17 and obeyes that form of doctrine which is delivered to it or as the phrase is into which it or ye saith the Apostle were or are delivered This is the end why God humbles us and we should humble our selves even as is lately said to walk with our God And why doe men walk in the waies of God they are first humbled Therefore is that 2 Chron. 30.8 and 11. First Be not stiffenecked as your fathers were but yeeld your selves unto the Lord Micah 6. By humility men walk with God c. Then divers of Asher c. humbled themselves and came to Jerusalem to renue their Covenant there and to do the commandment of the King Hezekiah and of the Princes by the word of the Lord. Mens disobedience is from want of humbling Jer. 4.4.10 2 Chro. 36.12 without which they may be broken but not molten or made pliable as the truly contrite are As contrariwise why walk not men in the waies of the Lord but because they are not humbled before him thus of the Idolatrous captived Jews it is said They are not humbled or as it is in the Hebrew contrite even unto this day neither have they feared nor walked in my Law c. And of King Zedekiah it is said He did that which was evill in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord. He had judgements denounced and enough said unto him to break his hard heart but his heart remaining still hard received no impression from the Word as an humble and truly contrite heart will do which yeelds presently to the Word according to the nature of it it melts at promises trembles at threatnings yeelds obedience to commands c. Yea the greatest cause of its sorrow is to find so much hardness of heart in it selfe so much corruption in it whose sorrow is increased when they cannot doe as they would that it cannot do the good it would do but that it doth that which otherwise it hateth it was with Paul who therefore cried out O wretched man that I am c. Mens sorrow then for sin may he judged of by their readiness or unreadiness to obey God in all things and not only in such things as are prescribed as meanes of their present ease and distress of conscience True Contrition at the first so fits and disposeth the heart that ever after it shewes it self willing and ready to hear what God will say unto it and accordingly to do it but of this and those other two signs last named Conclusion of the Trials of Contrition more when in the conclusion of all we shall consider them as duties And thus much at length for the Trials of godly Sorrow and Contrition which it will behoove all not only to know but to make good use of even Gods dearest children who so often and so much complaine of their hard hearts Isai 63.17 O Lord why hast thou hardned our hearts from thy fear And O that they had such soft and melting hearts that they could weep for sin as they should but alas they cannot and yet they are true mourners How
much more then will it concern others to try themselves hereby who are so ready to be deceived in this point mourning not to God but to themselves and therefore hypocritically CHAP. XX. An Vse of Comfort to the truly contrite HAving now spoken to mourners or to such as at least pretend to mourn and that by way of Caveat more briefly A third Use more concerning such as mourn as also more largely by way of Counsell we must speak a word or two of Comfort to such as upon Triall doe find themselves truly and sincerely to have mourned or now to mourn for their sin And I wish I knew many such among you that I might also be as large in this point as in the last and in some others which concerned the secure Doest thou then find that thou are truly touched in conscience for thy sin thou hast then true cause to rejoyce and never till now Comfort to such as truly mourn for sin As there is no sound joy but such as issues out of true sorrow so true sorrow for sin alwaies sooner or later ends in joy There is cause of joy even in and for such sorrow to sin is cause and matter of sorrow shame but to sorrow for sin is cause and matter of unspeakable joy glory and thanksgiving Such sorrow affords cause of joy as being wrought by the holy Spirit of God Zech. 12.10 for none can so in a godly manner mourn but by the holy Spirit of God he cannot pour out any tears for sin till God pour upon him and into him the spirit of grace and of supplication then shall they mourns and not till then as it was with these converts on whom inwardly as well as on the Apostles outwardly on this day of Pentecost the spirit was poured out The very spirit of bondage as Gods spirit is called in that it discovers sin and misery and affects the heart therewith is in that regard and a gift of God Rom. 8.15 requiring our Thankfulness a gift which we are said to receive how much more when it proves also a spirit of Adoption And if a gift yea a saving gift what cause of thankfulness have such seeing God might have left them in a senceless blockishness to perish therein for ever or otherwise to stick in themselves and so utterly to despair how ought such to rejoyce in this so great a testimony of his goodness and mercy to them Comfort promised to such Such as so sorrow shall not sorrow alwaies God hath promised them comfort God himself will dwell with him that is of a contrite and humble spirit to revive the spirit of the humble Isai 57.15 and to revive the heart of the contrite ones Psal 34.18 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrit spirit God is said to be one that comforteth those that are cast down 2 Cor. 7.6 Be thou then but truly cast down in thine own eies and God will comfort and raise thee up Comfort and ease belongs to none but such thus to tremble is the way to true quietness Habbak 3.16 Thus the Prophet Habbakuk I trembled in my self that I might rest in the day of trouble I may truly say the only remedy against not only all worldly crosses but especially against all legall desperate hellish and comfortless feares and sorrows is true sorrow and repentance for sin Such sorrow for sin is the remedie of all hellish fears and sorrows and that thereby we have offended God which is that medicine which Peter prescribed to those here who were pricked in heart for crucifying Christ Repent saith he and shew your sorrow not as you now seem to do with respect only to your selves out of fear of wrath but with respect to God that you have so offended him and sinned against your Saviour Thus weep for your sins and you shall withall have assurance of the remission of your sins And assuredly never do nay finde such comfort in God and in his mercy as when they are deepliest humbled and weep most bitterly for their sins How true is it even in regard of inward joy in God after trouble for sin which is said and promised Isa 29.19 The meek shall increase their joy in the Lord and the poor among men shall rejoyce in the holy one of Israel Come then and let us reason a little together Comfort 1 to the pricked and wounded 1 Art thou pricked indeed and wounded in conscience for sin fear not it is not the wound of an enemie that seeks to kill thee but of thy Surgeon who means to cure thee such wounds are not mortall but medicinable Thou hast a stone in thine heart and it must be broken and thou cut for it But as in the cutting of one for the stone in the bladder the pain may be sharp and sore for the present but it is to ease the patient of continuall and greater pain for ever after so is it it here Thou gettest ease and comfort for ever by Gods mercy especially after this life ended for putting thy self to some smaller sorrow now for sin so it be sincere and true and truely humble sorrow 2 To such as tremble at Gods wrath threatned 2 Quakest thou in the fear of wrath from him whom by sin thou hast offended yet hope well God may shew himself terrible to thee but no otherwise then Joseph shewed himself rough to his brethren with purpose to reveal himself as a loving brother yea father unto them This fear of wrath is a signe it shall not befall thee even as the rain-bow though it threaten rain yet it is a signe yea a seal to assure us wee shall not be drowned by it As therefore on the one hand security and not to fear wrath is a signe that wrath shall befall as we see in the world destroyed by water and are told of like destruction to befall such by fire in the end of the world 1 Thes 5.3 so contrariwise terrours upon a due apprehension and acknowledgement of deserved wrath is a sign no such thing shall come upon us 3 To the sininen and bruised 3 Hath God smitten thee in thy conscience for sin he will also binde thee up Hos 6.1 2. his rod even smiting comforts Psal 23.4 he will not break the bruised reed we have his promise for it Isa 42.3 and elsewhere He healeth the broken in heart and bindeth up their wounds and griefs Psal 147.3 I will binde up that which was broken saith the Lord and will strengthen that which was sicke Ezek. 36. ver 16 4 To the burthened in conscience 4 Art thou burthened in conscience for sin God and Christ thereby calleth thee to him that coming thou mayst finde ease Matth. 11.28 Therefore in such case as it was said to the blinde man Be of good comfort the Master calleth thee Thou thus burdened
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
a lying tongue a deceitfull tongue as Psalm 109.2 and 120.2 3. Psal 50.19 and 52.2 4. such as God will cut out and as is but for a moment Prov. 12.19 a signe of a gross hypocrite and of a fool Prov. 10.18 -20 Such dissembling with God and man argues abundance of wickedness in the heart which if it were truly and sincerely affected would without all simulation and dissimulation accordingly vent it self to others as it did in these here who being soundly and savingly pricked in heart and humbled did in all humility meekness and reverence to the Apostles of Christ truly and sincerely beg their advice with full purpose of heart to follow the same which they also did See Deut. 5.28 29. Others perhaps purpose and promise fair but their hearts deceive them CHAP. XXIV Shewing that in trouble of Conscience for sin Means would presently be used 2 When Presently BUt secondly When did they this When sought they after ease and after the means of their cure forthwith presently and immediately It s said They hearing were pricked in heart and said They did not suffer the Apostles to depart from them till they had sought their advice and obtained it I know many seek ease too soon but I have fully I hope warned such of that deceit These here were truly and sufficiently humbled as hath been shewed from pregnant proofs from the Text and when thou findest thy self so then defer not to seek relief so thy joy and comfort shall be seasonable and not over-hasty as it is in many hypocrites signified by the stony ground who immediately without any touch of conscience or true humiliation going before receive the word with joy Matth. 13.20 Note Means would presently be used for the cure and ease of consciences truly touched The Observation hence is That when mens Consciences are truly pricked and wounded by the word good means would presently be sought after and used as we see here in Paul Acts 8. and in the jaylor Acts 16. and in King Josiah 2 Chr. 34.19 20 21. It s not enough that a man be sensible of his pain but he must also seek to the Physician as it is not enough that a man that is wounded in a fray complain of his sore cry out of brawling and repent of his anger rashnesse and hastiness yea and resolve not to be so hasty again but it will behove him presently to seek to the Surgeon for help and cure So is it here in the prickings and woundings of conscience where a man must not desay to seek to Christ and to his word and Ministers for direction and comfort and afterward he must follow and practise the same Why 1 Wounds as of body so of soul neglected prove dangerous And good reason for it 1 Nature and experience tels us that green wounds are soonest cured if balsome be presently poured in an hurt breach or sore long neglected doth the more deeply fester and so may prove gangrained and deathfull so a bleeding upon a little wound or prick not stayed in time may prove mortall and desperate or as a bone dislocated or out of joynt the longer the setting of it is forborn the cure and setting of it will be with much greater pain to the Patient and with much more difficultie yea it may so long be neglected that no skill or art of man can bring it right again So it is in the cure of a wounded spirit and of a bleeding conscience 2 The heart being sofined is fittest to be wrought upon 2 The heart being newly pricked softned and made sensible is more plyable and soft to receive the impressions of grace as the ground is fittest to receive the seed after it is newly riven up and plowed and wax the impreffion of the seal when it is once softned and molten We use to say It is good striking while the iron is hot for as iron after heating being suffered to cool is less malleable and frameable then before and as water once heated will sooner cool and freez into ice then other water so is it with the heart of man if being once softned through sense of sin we take not the time to bind it up and to work upon it it will be more uncapable of cure and comfort 3 To neglect or defer cure 3 Yea men once touched in conscience for sin if they neglect to seek for remedy or to submit unto it when it is shewed as they are apter to forget their sorrows and to be carried away by many occasions and worldly affairs Psal 51.3 when sin newly committed is better known and remembred with all the aggravating circumstances of it so it is just with God to deny them cure that with Esan they shall find no place of repentance though they seek it carefully with teares provokes God to deny it Hebr. 12.17 and to reject them as he did the five foolish Virgins when they would inherit the blessing and to shut the door of mercy and of heaven upon them who when they stood in need and were some way sensible of their need of mercy seeing we so refuse his first offers yet neglected and deferred to seek it or to accept it when it was offered Now God by such prickings of the conscience comes near us and would awaken us out of the deep sleep of our sins which his mercie if we do neglect we provoke him to leave us to depart from us and must not expect he should come so near us again but leavens wholly to our own hardnesse even to perish in the same Use 1. Not to conceal our sin and anguish for it either through love to sin This is of Use 1. For such as in their anguish of conscience for some sin or sins of theirs do conceal and smother the same some through pride and love to their sins which they will though inwardly they smart for them desire to hide under their tongues as sweet morsels till at length they become as the gall of Aspes within them Job 20.11 12. They would be comforted but secretly in heart still cleaving to their sin they resolve not to confesse the same though to such as are both able to direct and comfort them and faithfull to conceal their shame Thus concealing the true cause of their inward maladie the wound festers and at length it may be on their deathbed if not sooner they are so overwhelmed with horror and despair and that by Gods just judgement that all the spirituall Physitians in the Town or City can afford them no true comfort or ease They may thank their love to their sin for this in that though they smarted inwardly for it yet they were loth to bewray it or make it known even then loving it when they were in torment for it Others 2. Or through shame fac'dness through shame and bashfulnesse keep close their sin which yet they both sorrow for and do hate and so
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
teach and write so that their doctrine now written was to be the only Canon and rule of all Christian doctrine and religion to the end of the world Though the office cease who had speciall gifts of miracles to confirm the same whose office though in regard of the speciall priviledges of it which were many was temporary and ceased with them yet their doctrine unto which the Church of God ever since is tied and ministery which was as to pray so to preach the Gospel and to administer the Sacraments ceaseth not yet not according to the common duties of it prayer preaching c. which continue still but is to continue in such as succeed them therein to the end of the world Mat. 28.19 20. God promising the direction and assistance of his Spirit to them and to all such as shall teach the same doctrine These were they who by preaching Christ unto these Jewes and by the extraordinary work of the holy Ghost now sent down upon them pricked and wounded their consciences unto whom accordingly they seek for direction ease and comfort as to their only spirituall Physitians Doctr. The only way to be directed and eased in conscience is to seek to Gods faithfull ministers Whence from their example men are taught how to get ease to their wounded consciences namely by having recourse to the messengers of God and faithfull ministers of Christ For so the Apostles are to be considered here namely as preachers of the Gospel and such as under Christ did know how to speak a word in season to him that is weary Isai 50.4 Quest Why did not these here seek to their own Rabbines to the chief Priests learned Scribes Quest Why did not these here seek to the Scribes and Pharises devout and zealous Pharisees as they would be taken who sate in Moses seat Answ Alas They could expect poor comfort or direction from them whom they saw to be in the same condemnation with themselves Answ They were guilty Mat. 27.3 4 and the crucifiers of Christ more then they were They might consider what little comfort Judas in the distresse of his conscience found from them he might go hang himself for any comfort they either could or would give him and so he went from them immediately to the gallows or Tree Where the heart is truly touched it seeks only to Gods faithful messengers for cure and help It is ill seeking comfort to our consciences from such as are deep in sin yea in the same sins as we our selves Such great Rabbies as these in all ages know better how to wound and intangle mens consciences then to heal them and knew better to intangle consciences then to cure them They care least for men of scrupulous and tender consciences Such as make no conscience at all of sin unlesse in hypocrisie like themselves who Matth. 27.6 seemed to make some conscience of putting into their Treasury the price of blood but none at all of taking it out such I say are fittest for their turnes Only the faithfull Ministers of Christ can afford true comfort Why No they must be the faithfull Ministers of God and of Christ that can afford true comfort to troubled Consciences and that for these Reasons 1. This comfort and cure of Consciences is originally only in God and Christ that good Samaritan who was sent to heal the broken in heart 1. They only are in Christs stead who is the author of comfort as we have heard out of Isai 61.1 2 c. and Luke 4.18 19. Yet thus he is not alwaies in person or yet by his Spirit alone but by his word and the preaching of it which is the ministration of the Spirit So that those only and they are rare that dispense the Gospel most faithfully as the Ministers of Christ in his name and according to his will and word are they by whom Christ affords true and solid comfort to wounded consciences and by whow he refresheth the weary soul See Job 33.19 20. to 26. The blessing to be expected only from Gods ordinance These and none but these have commission from him and the power as to bind so to loose Mat. 16.19 John 20.23 Gods ordinance then is to be looked unto who having appointed the preaching of the Gospel to the same end hath also annexed his promise thereunto where his word is faithfully dispensed from which ordinance only of his we may expect a blessing 2. The same hand of the Surgeon which wounds is fittest to heal 2. The same hand that wounds is fittest to heal seeing the wounds made by the word are not the wounds of an enemy but friend Surgeon and Physitian If the Surgeon lance and cut as he doth it with intention to heal so he onely is the fittest to undertake that cure he that pours in wine is fittest to pour in oyl also Such an ones words are like if any truth be in it the sword which making the wound doth also the cure if the weapon-salve be applyed unto it or as they say concerning the wounds made by the darts of Achilles which could no otherwise be cured but by his salves Onely Gods faithful Ministers are the men that savingly both wound and heal We had need then be well directed and guided yea know well to whom or to what to have recourse for comfort to our grieved hearts SECT 2. False means of cure to be abandoned Vse 1 1 IN such case then when thou art pricked in conscience or inwardly troubled in soul To seek for cure of conscience only to Gods faithful Ministers seek onely to such as have been named and seek directions chiefly from Gods faithfull Ministers not neglecting the advice of godly faithful and experienced Christians and not 1 To merry company and drinking And here take heed Satan is a Mountebank and his Apothecaries will prescribe poysons Some yea thine own false heart perhaps will bid thee go to mirth and merry company so to drink away sorrow which yet will return and prove like the hand-writing to Belshazzer on the wall 2 To musick some to other sports and to musick as Saul when the evill spirit came on him must have a Musician to play unto him 3 To sleep some lie down and sleep that they may forget their sorrow 4 To their wealth some seek to comfort themselves in the sight or thought of their gold and silver store and abundance which no more can cure these prickings of conscience then the stone or gout or not so much some in trouble of conscience 5 To physick as if it were but meer melancholy fly to physick and to the bodily Physician with neglect of the spirituall as King Asa 6 To the Divell and witches some will send thee to the godâ— of Ekron with King Ahaziah 2 King 1.2 or to the witch of Endor with King Saul in his great straits 1 Sam. 28.15
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
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
worship 3. Obedience What shall we doe FRom these words as formerly they have been laid open and explained we see 3. Observation Such as God will convert and save must be pliable to Gods wil as these here were That those of years and otherwise capable who are converted and saved are first made pliable to Gods will and ready to obey him in all things It was so here with these who upon their conviction were first made willing to be saved and that in Gods own way and then accordingly renouncing and denying themselves as is said in their own wisedome will worth and righteousness they seek direction from the Apostles of Christ what to do who yet neither sought justification from their works shewing themselves thereby willing and ready to do whatsoever they should be directed unto And though they ask saying What shall we do yet they seek not their justification from any works of theirs as hath been shewed neither do they thinke that they can be converted justified or saved nor neglected works and they in the mean time do nothing therefore shewing themselves ready to receive and to follow direction whereby they might be brought into favour with God and Christ and obtain pardon of their offences that especially of crucifying Christ and might so be saved from deserved wrath they cry out and say What shall we do God humbles men to make them thus pliable to him And this is one reason among many others formerly named why God will have his children cast down with Legall terrors wounded in conscience and pricked in heart when he means to convert and save them even to make them more pliable to his will and that not only at their first conversion though that here be chiefly of us to be considered but for ever after both before conversion Though this question be not here made after their justification but before it and for ever after and accordingly the answer resolution and direction given send them to profession of Christ by being baptized to repentance v. 38. and to faith Acts 16.30 31. which are works not legall but evangelicall yet we need not doubt but that they being once justified by faith in Christ would be and were ever after carefull and conscionable to adorn their Christian profession with good works both of piety towards God and charity towards man for after their through-conversion and faith they devoutly and charitably conversed together v. 41 42-45 46. we need not fear that men truly justified will neglect good works So that we might spare a labour here for either urging the necessity of good works after justification or for declaiming by vertue of this Text against carnall liberty and the abuse of the doctrine of free justification to neglect good works though the former here be chiefly intended This is the question here of men wounded in spirit driven into straits of conscience as being convicted of their sin and damned condition by reason of their sin not knowing either what to say to excuse or deny their sin or what to do to be saved to flee from wrath to come or to procure a pardon and in effect what to beleeve and in whom and therefore ready and willing to beleeve on the same Christ whom they had crucified to repent reform their old course of life to obey and do any thing which these holy men of God and Apostles of Christ should prescribe and direct them unto God in converts requires a willingness to yeeld and to obey him Thus God by his Prophet Isaiah calling the rebellious and hypocriticall Jewes to repentance Isai 1.16.18 19 20. to wash them and make them clean and that both with promises and threatnings speakes after this manner If ye be willing and obedient ye shall eat the good things of the land as formerly Though your sins be as scarlet they shall be white as snow But if ye refuse and rebell ye shall be devoured with the sword c. The like the Lord now requires of all such whom he will savingly convert Reason God saves no man against his will The reason is God saves no against his will or by forcing of his will It s true No man can come to Christ except the Father draw him Joh. 6.44 Yet this drawing is without compulsion The heart being pricked and so prepared for Christ by seeing a necessity of a Saviour and by being better conceited of Christ then formerly when it either knew him not at all or had a prejudice and mean conceit of him is made willing to embrace him and not only willingly but greedily to accept of him for a Saviour Therefore be first takes away the stoniness of mans heart One of Gods first and chiefest works in the conversion of a sinner is to take away that stoniness and hardness whether naturall only or also acquired which is in it and in stead thereof to give an heart of flesh in such are converted that is tender pliable and yeelding Ezek. 36.26 The heart naturally since sin entred resists and as much ar in it lieth withstands the work of grace but God before he convert any takes away all actuall resistance so that it stands no longer out against him and breaks the power of habituall resistance whereby he works it as a man would do soft waxe Otherwise they are unfit and unyeelding which yeelds to the disposition of him that works it and is apt to receive the impression of any thing that is applied to it Whereas an hard heart so remaining is like hard waxe unmolten unyeelding repelling and resisting all that is good or if otherwise as waxe it is so only to the Devill to his suggestions and to ill counsell and sin but to Godward and all goodness like hard and unmolten mettall or to a stone which will sooner break then receive any impression It is like the fallow-ground which being hard and clotty must first be subdued by the plough before it be fit to receive seed or to bring forth fruit or like an untamed heifer and an unruly colt which unbroken is unfit for the yoke or saddle In a word as one well faith God first makes us fit and then useth us to worke as a wheel must first be made round and then turned round Here it might be questioned and asked what work mans naturall will Quest What grace is needfull to a mans conversion assisted with a generall work of grace hath in his own conversion To which I answer It is not a common grace such as is afforded to reprobates in the Church as well as to the elect but a more speciall effectuall and determining grace from God which works upon the will and swayes it It is man indeed who willeth as it was Lazarus who did arise from the dead but it is God who maketh man not onely able to will but actually to will his own conversion Answ More then a common
my face my heart said unto thee thy face Lord will I seek And elsewhere Lo I come Psal 40.7 8. I delight to do thy will O my God yea thy law is within my heart This was chiefly verified in Christ who herein is an example to us Hebr. 10.5 so if God call us to suffer of whom also we must learn to become obedient if need be unto death even the death of the Crosse that is the most shamefull painfull and accursed death if we bee called thereunto for his names sake Rev. 2.10 In all these we must obey First before laying aside 1. All excuses Now in all these whether in matters of salvation religion and worship or of obedience generally we are being called to obey God cheerfully and sincerely as is said laying aside before 1. all excuses whereby we shew our selves both to obey as did Moses Exod. 4.1 2. 10.13 with whom God was therefore angry vers 14. Where God injoynes any thing hard dangerous and impossible to us we must trust to his promised assistance which is ever implied 2. 2. All delayes All delayes I made haste said David and delayed not to keep thy Commandments 3. All feares Psal 119.60 3. All feares such feares would not excuse Saul in his disobedience but increased his sin as fearing man more then God 1 Sam. 15.24 Let us hear what God said to Jeremy Whatsoever I command thee thou shalt speake Be not afraid of their faces for I am with thee to deliver thee saith the Lord be not dismayed at their faces lest I confound thee before them Jer. 1.7 8 17. Yea let us consider what Christ saith to his Disciples and to us incouraging and comforting against persecution Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Matth. 10.28 2. After we have done any thing which is good 1. Let us lay aside all opinion of merit Secondly After we must 1. Renounce merit and empty and cast down our selves before him confessing that as Christ adviseth us when we shall have done all those things which are commanded us we are unprofitable servants we have done that which was our duty to do Luke 17.10 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art righteous Job 22.2 3. understand it of our gratifying and adding ought to God which he hath not otherwise our obedience rightly performed is a thing pleasing and acceptable to him If thou be righteous what givest thou him or what receiveth he at thine hand Job 35.7 Our well doing extendeth not to him Psal 16.2 neither for our works faith or any other grace done or foreseen to be done Rom. 3.28 and 9 11. hath he saved us and called us but according to his own purpose and grace which was given us in Christ Iesus before the world began 2 Tim. 1.9 and Tit. 2.5 2. And as we are to renounce merit so are we not to rest in any duty done by us though never so good and holy and not performed without some assistance from Christ 2. Not rest in the duty done so as to thinke the duty is good and commanded which we have done yea and we as we thinke have done it with a good heart and intention too therefore our estate is good and we doubt not of salvation Indeed duties sincerely and in poverty of spirit and self-deniall performed are testimonies of true faith and so of election as being effects of the same and may assure us as hath been said of our finall perseverance and salvation 2 Pet. 1.10 But then we must not take up therewith and rest therein as done by our selves or own strength or for our selves and our own ends unlesse as we acknowledge them to proceed from the free and powerfull grace of God in us so they carry us further even to Christ and that wee give God the glory of his grace in us and expect acceptance only from his favour and grace and good will in his Christ with whom only he is well pleased and accept of us and all we doe in his beloved Eph. 1.6 It s a sign of one left to himself and out of Christ as yet to rest in his own legall righteousness and to take up with the performance simply of his duty but of denying our selves in duty formerly SECT 2. An Exhortation to obedience with the comfort of it at Christs coming contra Conclusion of all exhorting and shewing the needfulness 1 Of submitting our selves to the word at first NOw for the conclusion of this and of the whole Treatise how will it concern us all first to become and truly to be as these converts here ready to submit in all things to the convictions and ordering of Gods holy word in the ministerie of it to be guided by it to embrace Christ upon his own termes not barely by outward profession but by answering effectually our baptisme and by performing the vowes and promises there made wherein we seem to make as free an offer and to profess as much if not more and as fair as these here and by an effectuall faith in Christ and obedience and submission to the Gospell 2. Of living according to it over after Secondly to walk constantly with God throughout the course of our whole lives according to the only rule of his Word framing our selves to the obedience thereof as in the main business of our salvation so in the religion worship and service of God and generally in all duties both of our generall and particular callings and that constantly to the end Thus doing besides the true and full content and satisfaction 1. The comfort of so doing at Christs coming which for the present we shall find to our wounded 02 consciences if ever we be truly pricked in heart for our sins it will be matter of unspeakeable comfort for us to be found when Christ comes to us either by death or by the last judgement and shall find us each one walking in his uprightness or before him Isa 57.2 Oh blessed and for ever blessed is that servant whom his lord when he cometh shall find so doing Matth. 24.46 When Christ shall come and find us his servants hard at work watching and in a readiness nor only to every good work but at his coming ready to give up our acounts to him with joy With what boldness may such stand before the Lamb as not only being now at peace with him but found in his service and doing his work when hee comes and his reward with him Paul was such an one who as at his first conversion submitted to the voice of Christ as we see in Paul and by his confidence at death and freely offered himself to do whatsoever Christ should direct him to saying Lord what
wilt thou have me to do so receiving his direction from the Lord both then and afterwards he did punctually and constantly follow and observe the same unto the end So that when he was ready to be offered and that the time of his departure was at hand he could boldly with comfort and much assurance say I have sought a good sight I have finished my course I have kept the faith Henceforth there is laid up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day And lest he should in a singular manner ingrosse and challenge all to himself as an extraordinary person and servant of God he adds not to me only but to all them also that love his appearing 2 Tim. 4.6 7 8. This boldness he had though he elsewhere cry out of his infirmities and weakness notwithstanding the infirmities of his life either to do the good he would or to withstand the evill he would not Rom. 7.18 19 and 24. Which is yet more comfort to such as with Paul shall truly indeavour to do their duty when to their hearty grief they cannot do as they would With what comfort may such die and how willingly and confidently resigne their souls with Stephen into the hands of Christ So in Stephen Simeon who now have him in their hearts as old Simeon when hee imbraced him in the arms of his body so of his soul also Luke 2.25 26 -28 29 30. Such onely can be truly willing to die as Paul Phil. 1.23 and may be comforted in and at their death Ki. Hezekiah and John as Hezekia Isa 38.1 2 3. yea may long and pray for Christs second coming as did John and say Even so Come Lord Jesus Rev. 22.20 for such onely are blessed Behold saith Christ I come quickly Blessed is he that keepeth the sayings of the prophesie of this book my reward is with me to give every man as his work shall be Blessed are they that do his commandements that they may have right to the tree of life c. Rev. 22.7 -12 -14. This should excite us so to be doing How should this teach and excite us all ever to be doing that or those things which we desire or could wish that Christ when he comes to us by death or judgement should find us doing Oh what an Euge or well done good servant might we so expect from him who else can from the heart or dares say Come Lord Jesus that is not resolved to keep his sayings and to do his Commandements Nay who when he so saith is not working the works of Christ This would be thought on by all sorts of men according to their callings generall and particular Kings and Magistrates that we according to our several callings may be found of Christ 1. In peace 2 Blameless Ministers Masters and all others in their places that they may be found of him at his coming 1 In peace that is justified and reconciled to him 2 Without spot and blamelesse 2 Pet. 3.11 12 -14. yea so and in such sort blamelesse that God and Christ shall at that day judge us so So as God shall approve of our obedience otherwise doubtlesse some will then be found to justifie and flatter themselves and say as Saul to Samuel I have done the commandement of the Lord 1 Sam. 15.13 or to plead their good and great works Lord have we not prophesied in thy Name and in thy Name done many wonderfull works Matth. 7.22 23. And when saw we thee an hungred or a thirst or a stranger or naked on sick or in prison and did not minister unto thee Matth. 25.44 45 46. To whom God will answer as Samuel to Saul what then meaneth the loud cry of your sins unsorrowed for and unpardoned Depart from me ye workers of iniquity and so whilest the righteous shall go into life eternall these shall go away into everlasting punishment 2 Terrour to the rebellious impenitent and disobedient Ah deer Brethren and you especially to whom by preaching this large Discourse of Conversion hath been addressed Consider what ye have heard and meditate on these things and the Lord in his rich mercy give you understanding in all things And know that God who will not be mocked or dallied withall will require an account of you concerning the things you have heard Now advise and see what answer you will return unto him what accounts you will give unto him when either now in your consciences or at death or the last judgement he most certainly wil call you to give up the same who have not yet begun to do well If yet you have not been so pricked and wounded in conscience by what you have heard or now read as to be made plyable to Gods will and to say what shall we do to your work again Consider the helps you have had to humiliation pray hard and from the heart desire that God would make them effectuall to you or to obey the Gospel But if through your negligence or love to your sins and vain wayes or through self-deceit and flattery you be yet to begin think seriously of your danger lo now you are again warned and lose no more time but to day hear the voyce that hath called you and no longer harden your hearts against his call yeeld your selves in obedience to the Lord. And take heed that Christ will come against them when Christ comes by death or otherwise you be not found in a posture of disobedience and rebellion against him or as the Scripture phrase is walking contrary unto him for so you will finde him to walk contrary to you and that in fury Levit. 26.21 -24 -28. You that now break his hands asunder and cast away his cords from you shall finde him to speak unto you in his wrath as he hath in great love and gentlenesse spoken to you in his word and to vex you in his sone displeasure crush them He shall break you with a rod of iron and dash you in pieces like a potters vessell Psal 2.3 4 5 -9. You that will not now have Christ to reign over you when he returns which to you will be in death and after at the last judgement shall hear him calling you forth after he hath rewarded others and saying But those mine enemies lo how Christ even when he comes to judge the world accounts of such as now are disobedient to his Gospel which would not that I should reign over them bring them hither and slay them before me Luke 19.27 punish them everlastingly Now that slaying is a punishing with everlasting destruction from the presence of the Lord and from the glory of his power when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ 2 Thess 1.9