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
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
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
softened with the milke of this love of God! ye stout-hearted sinners and be moved therewith be moved and affected with grief to consider and thinke how ye sin against the bountie of God expressed to you in all temporal blessings which you enjoy and they are well nigh infinite in his patience towards you not cutting you off and sending you to Hell in your sinnes but chiefly in his gracious and morcifull disposition to wards you in offering himselfe more willing and ready to be reconciled to you than you are by true repentance sorrow and submission to seek it at his gracious hands O base hearts who by living still in your sinnes and without all sorrow taking pleasure in the same do seek his dishonour Do ye so requite the Lord O foolish people and unwise Deut. 32.6 7 c. Doth not this stab thy heart O my people may God now say to us and much rather than to his unthankfull people of old What have I done unto thee and so in Micah 6.3 4 5. John 10.32 Many good workes may Christ now say to us also have I shewed you from my Father for which of those workes do ye stone me How should you answer but with more humilitie sinceritie and selfe-deniall as it followeth in Micah Verse 6. Wherewithall shall I come before the Lord and bow my selfe before the high God Yea and instead of all other sacrifices there mentioned offer that of an humble and contrite spirit and resolve to walke humbly or humble your selves to walke with God O that I could hear your relenting hearts as overcome with his free mercies and offers of his grace to sound and eccho out such voices and to say What any mercie or hope of mercie for such a vile Wretch bold sinner base Varlet as I Might not God many yeares ago in his just displeasure have sent me from the wombe to Hell O Patience Would any man have put up such injuries at my hands as God hath done dishonours or would I my selfe shew like kindnesse to any who had multiplied wrongs against me O it grieves my soul that I have so grieved him beast that I am O how have I been besotted not to see better to answer his love Men and brethren what shall I do to purchase his favour whereof I have made my selfe so unworthily I resolve therefore to wallow in ashes and to repent in dust and ashes and not for a world to offend him as I have done SECT 5. Gods Majesty thought on would abase us 4. The serious thought of Gods high Majesty will humble us HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God of his greatnesse excellencie power wisdom glorie and all other Attributes of God that so we may no longer harden our hearts against him Psal 95 3-8 9. Deut. 10.16 17 18 -20 21. that the immutabilitie of his decrees Job 23.13 14 15 16. and his excellency may make us afraid Job 13.11 37.23 24. that his mighty power may cause us prepare to meet him by repentance Amos 4.12 with 13. as we see in Rahab Josh 2 10.-12 13-18 And that we may at length learne with Job to acknowledge our vilenesse and to abhorre our selves and repent in dust and ashes Job 38.2 3 c. 40.2 3. 42.3 with 6. But I will hasten to the last Direction without which all the rest will be used in vain and it is prayer 〈…〉 SECT 6. Earnest Prayer a means of Humiliation 5 Withall wee must earnestly pray to God who onely can humble us LAstly Seeing God onely as hath been said can humble and soften the hard and stony heart of man wee are if wee truly desire to have tender pliable sensible and humbled hearts most earnestly to seek the same by prayer of God 1 By others 1. If thou canst not through weakness of gifts or distractions pray of thy self desire the assistance of some godly and compassionate Christian to pray with thee and for thee that God would graciously and powerfully work in thee what thou desirest In such case yea howsoever send for the Elders of the Church when thou feelst thy heart any thing hardened or thy self to be in any distress of soul or body that they may pray over thee James 5.14 2 By our selves But 2. Is any among you afflicted or would any of you be indeed truly afflicted in conscience and come to some remorse for his sin Let him pray saith Saint James himself It s hard if any man who hath a true and inward desire of any thing he wants or would have If I say he cannot breathe out one sigh and some way or other though brokenly express himself to God Broken prayers oftentimes shew a broken heart and spirit which God will not despise But as thou art able beg earnestly daily and constantly an humble soft and relenting heart with godly sorrow for all and every sin It s no easie thing to break the pride and stoniness of the heart it requires help from heaven and power from above If God do it not it will never be done Wee have Gods promise But now we have his promise for it if we will earnestly seek unto him for it as for all other things freely promsed Ezek. 36.26 32 37. Beg earnestly that God would melt and soften thy heart and must be earnest be importunate with him till he hear thee his word is past and if thou faint and weary not it shall in Gods fittest time and urgent with him and in that measure and manner which he thinks good be accomplished and fulfilled Challenge God of his promise of powring upon thee the spirit of grace and of supplications that looking upon Christ thou maist mourn c. Zech. 12.10 God as hath been said must by his Spirit breath in before thou canst breathe out by thy spirit one sigh for thy sin And in thy prayer complain to God of thy hardnesse and say Lord why hast thou hardened my heart from thy fear Isa 63.17 Lord I have an hard proud and stubborn heart it is too hard for mee do thou take it down break and humble it If thou art not heard for the present yet cry still give not over yea and constant wait on him for an answer in due time who hath long waited for thee Rom. 10.21 Deut. 22.26 and for thy Repentance Cry aloud to God for help as the virgin was bound in case shee were forced else lost both her reputation and her life Cry to God before for help and after for pardon so shall not thy hardness of heart be imputed to thee or be thy ruine That which unfainedly thou desirest might be done and grievest if it be not done that shall by Gods mercy in Christ be accounted to thee as done And with our prayer wee must joyn 1. Fasting Now to make thy prayer more effectuall
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
be humbled enough Sect. 5. The former exhortation further followed that our sorrow may be to repentance CHAP. XVII A Case shewing when a man is humbled enough Sect. 1. Directions what to do in case of a seeming defect in our sorrow Sect. 2. Signes of true sorrow 1. From the Antecedents of sorrow And 1. What sorrow is not sound scil That which is caused by envie anger natural causes whether outward or inward by melancholy and that which is grounded on any power of mens will CHAP. XVIII Signs of true sorrow from the true Grounds of it Sect. 1. And first If it be for sin and upon a true sight thereof more then for punishment Sect. 2. How to know whether our sorrow be for sin as it is sin And first If it be in our prosperity as well as adversity Sect. 3. If it be for all sin in our selves and others Sect. 4. True sorrow is occasioned by some hope and glimpse of mercy CHAP. XIX Other Trialls of a sufficient Humiliation from the Concomitants and Effects thereof Sect. 1. And first It is generally shewed what is sufficient Humiliation Sect. 2. The truth of sorrow shewed from two Properties seven Effects and six Concomitants of it Sect. 3. From other Concomitants gathered from the Text As 1. Confession of sin even to man Sect. 4. Detestation of sin an effect of true sorrow for sin Sect. 5. True Contrition in the heart fils the head with care and causeth Consultation about the Means of cure and is not cured but by spirituall means Sect. 6. Self-denyall accompanieth true Contrition Sect. 7. The contrite heart is an obedient heart CHAP. XX. AnVse of Comfort to the truly contrire CHAP. XXI Vses fourthly concerning All. 1. Instructing how to carry our selves towards such contrite ones 2. Reproving and censuring their censurers and persecuters Their doom CHAP. XXII An Exhortation to all of all sorts to get this mournfull disposition of soul for sin With moe Lets removed CHAP. XXIII Where is shew'd another effect of the word and what these yong Converts said And that the heart being once affected sheweth it self by words and thereby may be discovered CHAP. XXIIII Shewing that in trouble of conscience for sin Means should presently be used Why withVses CHAP. XXV Sect. 1. That comfort to our troubled consciences is to be sought onely of Gods faithful Ministers Why Sect. 2. False Means of cure are to be abandoned What they are Where the Libertines Objection against us is answered Sect. 3. With two other Vses shewing 1. That few are pricked 2. A difference between the sound and unsound in trouble of soul Sect. 4. Three Directions to be in such case followed which the Apostles being sought unto do give And no other in effect to be given by Ministers With three other Directions to be followed in case of wrongs done by us to other men to regain our peace CHAP. XXVI The Apostles considered also according to their 1. Order 2. Number And that Direction and Comfort is to be sought of others as well as of Peter and much more then of Peters pretended Successor the Pope CHAP. XXVII Gods Word cures as well as kils CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured at one time or other by those that now disrespect them Why With doubleVse CHAP. XXIX Shewing what Titles were given to the Apostes and what now are usurped by the Pope and kindely taken by others CHAP. XXX God teacheth us by Men the ground and Reasons why with diversVses concerning both Ministers and their hearers CHAP. XXXI Sheweth that Ministers are Brethren one with another and with their people WithVses CHAP. XXXII Consultation of many about the good of their souls is no Conventicle CHAP. XXXIII That there is the same means of cure in like case for all distressed in conscience CHAP. XXXIIII The chief care of Christians should be how they may 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 WithVses CHAP. XXXVI Such as are converted and saved must seek salvation out of themselves Where largely of Self-denyall Sect. 1. But first That men by sin bring themselves into great straits Sect. 2. Why we are to deny our selves and all goodnesse in our selves in the matter of salvation Sect. 3. Use 1 of Instruction and Exhortation to denyall of our selves as in other things so particularly in duties concerning Conversion Sect. 4. Containing a more generall Exhortation to self-denyall And shewing first In what things wee are simply and absolutely to deny our selves Sect. 5. Shewing secondly in what things otherwise lawfull wee are to deny our selves And first In things naturall and these of three sorts Sect. 6. Secondly In things spiritual as in Duties Gifts c. Sect. 7. Thirdly In things eternall as first In some accidentals of glory as in the degree and time of it Sect. 8. Secondly In glory it self And first In the salvation of others Sect. 9. Secondly That in some case wee should be ready to deny our selves in our own salvation Sect. 10. Containing a second Use or a reproof of such as being convicted by the Word do yet oppose it and are all for themselves Sect. 11. A third Use Incouraging and Directing what to own and shewing for what we are to deny our selves And first for God in his Attributes and glory Sect. 12. Secondly for Christ in his Excellencies and All-sufficiency by making him All and in all things to us Sect. 13. Thirdly Shewing we are to deny our selves in other things for the eternall good of our souls Sect. 14. Fourthly Shewing that the publick good of others of the Church and Common-wealth is to be preferred before our own private good CHAP. XXXVII Sect. 1. Shewing 3 That such as God converteth and saveth must be willing and plyable to Gods will and ready to submit to him in matter 1. of Salvation 2. Of Religion and worship 3. Of Obedience Why With Uses Sect. 2. An Exhortation to Obedience with the comfort of it at Christs coming contrà Terrour to the rebellious and disobedient The generall Method of the whole TREATISE on Acts 2.37 Where three things What these young Converts 1. Heard 2. Suffered 3. Said 1. What they heard where of 1 The time of their Conversion Now and not till now Chap. 1. 2 Persons They where their 1 Quality Chap. 2. 2 Number Chap. 2. 3 Means of their Conversion when they heard this where 1 The Act Heard Chap. 3. 2 Object This 1 general Chap. 4. 2 special Chap. 4. 2. What they suffered They were pricked in heart which passion is considered in a threesold relation 1 To Peters Sermon as an effect of it Chap. 5. Sect. 1 2. 2 To the sinners themselves as a fruit of their sin Sect. 3. 3 To the whole work of Conversion and as the first degree and beginning of the same Sect. 4.
highly of All delight to have the hearts of men The Pope giving his devoted servants leave for a while to go to our Church in England in the first yeers of Queen Elizabeths raign in the words now lastly mentioned required of his sons and children that so doing they should give him their heart He knew if he had their heart he could soon command all the rest So the devil is well enough pleased to let his devoted servants make shew of Religion or of some good duties as of alms good words c. so long as he can keep their hearts glued first to any one or more lusts The like I may say of lovers seeking chiefly to insinuate into the hearts love and affections of their beloved Yea great Kings on earth who stand not in much need of their meaner subjects yet like well to be loved of all and to have their hearts And even thus it is with God himself who chiefly requires the heart who knows if it be wanting nothing can be sincere or lasting and where it is it will bring on all the rest The broken heart is Gods sacrifice He requires the heart as his sacrifice for and in stead of a sacrifice yea before all sacrifice But what heart If the heart be a saccrifice then as other sacrifices it must be slain and mortified at least pierced and wounded It must be a broken heart else it is not right It is not whole or entire with God Non est Cor integrum nisi sit scissum till it be broken and cut Outward sacrifices where beasts were slain and offered were but types of this sacrifice of a contrite heart so that where the heart was not contrite the sacrifice was an abomination To this man will I look saith the Lord even to him that is poor and of a contrite spirit and trembleth at my word But of others it is said He that killeth an ox as if he slew a man Isai 66.2 3. he that sacrificeth a Lamb as if he cut off a dogs neck he that offereth an oblation as if he offered swines blood c. God will none of such sacrifices where the heart which should give him praise and prayer is wanting Psal 50.9 10-14 15. I will take no bullock out of thine house c. Offer unto God thanksgiving and pay thy vows unto the most High And call upon me in the day of trouble and 51.16 17. So again Thou desirest not sacrifice saith David else would I give it thou delightest not in burnt-offerings The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise For as one noteth the visible sacrifice of beasts slain is but a Sacrament August l. 10. de civit cap. 5. that is a holy and sacred signe of the invisible sacrifice of the heart Even as in Circumcision God required chiefly and firstly the circumcision of the heart Deut. 10.16 by which is meant this pricking and cutting of the heart This is that true Circumcision which being in and from the heart Rom. 2.28 29. findes praise with God This circumcised heart is the truely humbled heart unto which a promise and a blessing doth belong Levit. 26.41 42. If their uncircumcised heart be humbled c. or bowed down or at the Chaldee hath it be broken and it is opposed to pride as when it s said 2 Chro. 52 26. King Hezekiah humbled himself for the pride or lifting up of his heart And so it implieth repentance and turning in heart to the Lord as 2 Chron. 32.26 Yet divers of Ashur c. humbled themselves and came to Jerusalem when others mocked as these here now were pricked when formerly they or others mocked Hence it is truely said by one God pours not the oil of his mercy Bern. save into a broken vessel Vse 1 This shews the preposterous course of Popish penitentiaries who professing compunction and pricking of heart and spirit 1. To confute Popish penitentiaries whip onely scourge and otherwise afflict the body and make that a matter of satisfaction and merit and so under such shew of austerity and humility Coloss 2. not sparing the body they become vainly puffed up with pride in their fleshly mindes They seem to shew a kinde of revenge which yet is not against their sins lodged in the heart which they spare yea and fatten it in pride but onely against their skins and carcases which without the heart have done little or nothing Let the flesh be tamed and outward senses restrained as cause shall require but first let the heart and inward affections be mortified and subdued else it is but a mock-repentance Pag. 34 35. But of this a little before 2. To instruct and direct us to begin at the heart So do true Converts 2 A second Use is to learn hence to begin our repentance and conversion at the heart so do true converts First King Davids heart smote him then he confessed saying I have sinned The poor publican smote on his brest and then said God be merciful to me a sinner he by so smiting aimed at the chief offender Their sorrow is in the heart before it be in the face or sowre countenance as in a like case of Nehemiah mourning for the afflictions of his people which the King took notice of saying Why is thy countenance sad Nehem. 2.2 this is nothing but sorrow of heart So it was with good King Josiah who in heart and soul first apprehending his and his peoples sins and the wrath of God due to the same then rends his clothes and weeps Therefore saith God 2 Chro. 34.27 Because thine heart was tender and thou didst humble thy self i. e. in heart first before God and didst rend thy clothes and weep c. As sadnesse of countenance in true penitents argues and presupposeth sorrow of heart and their sorrow is first in the heart before it be in the garment so it is quite contrary with hypocrites Not so hypocrites Joel 2.12 13. to such God speaks by his Prophet Joel saying Turn unto me with all your heart and rend your hearts and not your garments The countenances of hypocrites onely are sad but not their hearts like hired mourners Know we then Matth. 6. that outward expressions of sorrow are not further good then so far onely as they come from inward grief and affection as in these converts here who by saying What shall we do shewed much inward grief in the apprehension of wrath much fear care and anxiety of spirit but then they were first upon such apprehension and fear pricked in their heart 3 Exhortation to begin our reformation at the heart Why 3 Let us hence be exhorted to begin our conversion and reformation at the heart you have heard reason enough for it otherwise it were but to lop off boughs and to leave the corrupt and bitter root to purge
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
art the man he meaneth when he saith Come unto me all ye that labour and are heavie laden and I will give you rest 5 To the troubled 5 Is thy soul cast down and is it disquieted within thee as Psal 42.11 yet hope in God if he trouble thy conscience it is but as when the Angel troubled the pool to heal such as step into it 6 To the sorrowfull and labouring 6 In a word Doth thy sin make thee sorrowful take such sorrow as a sign and fore-runner of comfort to thee Sorrow for sin being godly sorrow is of the nature of the sorrows of breeding women who have their qualms their faintings and their longings yet so they are breeding not a dangerous disease but a childe and though when they come to bear it there be pain and sorrow yet it is forgot when they are delivered for joy that a man in born into the world John 16.21 such and of like nature is that sorrow which is for sin unlesse with this difference many women after their sorrows do miscarry here such sorrow as is truly godly ever brings forth joy in the end and is not to be sorrowed for of such it is said Matth. 5.4 Blessed are they that mourn for they shall be comforted Here they have comfort for the present and never more then when they trulyest weep for their sin It s a time of atonement Levit. 23.27 and of peace and reconciliation with God and of assurance of pardon but a large harvest afterward Here light and joy is sown for them Psal 97.11 but they that sow in tears especially of true contrition shall reap in joy Psal 126.5 The ground of all this comfort is from christ the purchaser and authour of it The ground of all this is Christ who by vertue of his office hath suffered that sorrow which is properly due for our sin and so though he look we should some way be sensible of our sin and ill-deservings for speciall ends such as long since have been named yet all our sorrows come to be sweetned to us and are made harbingers of much joy and comfort to us according to that promise in Isa 61.1 2 3. which Christ made his Text when he began to preach the Gospel Luke 4.18 saying The Spirit of the Lord God is upon me because the Lord hath annoynted me to preach good tidings to the meek or the Gospel to the poor as Luk. 4.18 he hath sent me to binde up or to heal the broken-hearted to proclaim libertie or to preach deliverance to the captives and recovering of sight to the blinde and the opening of the prison to them that are bound or to set at liberty them that are bruised to proclaim or preach the acceptable yeer of the Lord and the day of vengeance of our God to comfort all that mourn to appoint unto them that mourn in Zion to give them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heavinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified Here we see is meeknesse and povertie Who by bringing into this condition prepares his for comfort broken-heartednesse and captivity blindnesse restraint and bruisednesse thraldome and debt implyed mourning ashes and the spirit of heavinesse all of them noting that spirituall condition into which God brings those he intends good unto by Christ Yet it is not that they should abide always or yet very long in the same but that they who are intended for trees of righteousnesse and makes them trees of righteousnesse c. and the planting of the Lord might thus have their roots well fastned be deeply and truly humbled and made low in their own eys that God and Christ might be glorified both in his mercy and by their greater fruitfulness yea themselves also comforted by the Gospel having thus been first prepared healed and bound up set at libertie and in a word comforted and made blessed whereof all the former are to be taken but as harbingers preparatives and fore-runners Now Christ who sweetens all such sorrow to his people and hath tasted and so taken from us the bitternesse of the same as he was sent and annoynted to preach such good tidings so his very first famous Sermon that he did preach on the Mount begins so Blessed are the poor in spirit for theirs is the Kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meeke and such as hunger and thirst after righteousnesse c. If thou then be in this mourning condition be comforted thou art one of those to whom all the promises of the Gospel do belong one for whom Christ became man and in our nature suffered all those sorrows which are due to thy sin for whom he was annoynted with the spirit of gladness to make thee glad for ever a tree of righteousness a plant of renown and for his own glory CHAP. XXI How to carry our selves towards such contrite ones with a just reproof and censure of censurers of them A fourth sort of Vses concerning all It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses which more generally do concern All. 1 To teach us how to carry our selves towards such mourners 1 And first seeing this is the condition of mourners this the necessity of their mourning as without which no true conversion nor salvation this the happy end and issue of their mourning by which method and in which order God brings his to grace and glory It teacheth and instructs us all how to carry our selves how to judge of and how to be affected towards such as we know or see thus to be pricked thus to be bruised and burthened and not to mis-judge them but to conceive God intends good to them We are to conceive that for ought we know God is about a gracious work with them even to bring them from a damned condition even from an estate of nature to grace and hereby to prepare them not onely for grace here but for glory hereafter so that if they seem roughly dealt withall a while it is but for a while if they be under the spirit of bondage it is such a condition as tends to true and perfect liberty of spirit in the end if they cannot so soon get comfort though for the while hee withhold comfort from them or grow cheerfull in a sense of mercy whilest they are burthened with the weight of their sin and Gods wrath yet this is the way to it Howsoever we are all to be carefull that we do not rashly censure or pass any hard harsh or uncharitable sentence upon them their hearts as all our hearts naturally are stout unyeilding and untractable and not so soon brought down nay it may be God is pleased to with-hold his comforts from
him to lift them up again I may here say Doth God take care for oxen Yes doubtlesse but much more for men for his afflicted ones whom he would have us to our power to help and succour when we see them heavie laden and falling under the burden of their sin and his displeasure by our pity and commiseration helping to bear one anothers burthen and so far at least as also by our comfort prayers and as otherwise we are able to afford all them all the ease and comfort we can Though he for his own ends yea And shall finde no mercy though it were in his justice do afflict the children of men yet he would not have us to please our selves insult or any way to help forward the affliction This made him threaten destruction to Edom for their want of commiseration to their brother Jacob Thou shouldest not have looked on the day of thy brother neither shouldest thou have spoken proudly in the day of distresse What follows As thou hast done it shall be done unto thee thy reward shall return upon thine own head O bad v. 12 15. And saith James He shall have judgement without mercy that hath shewed no mercy Jam. 2. ver 23. God will meet with such and as they add grief to grief so he will add iniquitie to their iniquitie which is the reason why holy Dauid devoteth such his enemies to destruction For saith he they persecute him whom thou hast smitten Psal 69.24 25 26 27. and they talk to the grief of those whom thou hast wounded Add iniquitie to their iniquitie and let them not come into thy righteousnesse 2 They shew themselves ignorant of Gods wayes Secondly Such censurers do shew themselves profanely ignorant of Gods wayes in bringing his own to heaven and an apparent proof it is that they themselves were never truly touched in conscience for their sins nor do yet know what it is to be of a wounded spirit and so consequently and without the work of Gods grace on themselves yea do so condemn the best of gods servants that though perhaps their profession of Religion may to themselves and others seem fair yet they never knew what belongs to the work of grace in themselves or others And thus ere they be aware they condemn reproach and censure such as are deer to God and whom God in love corrects and keeps low a while You may hear David roaring all the day long and complaining of his bones which God had broken Psal 32.3 and 51.8 So King Hezekiah As a lion saith he so will he that is God break all my bones Isai 38.13 14. like a crane or swallow so did I chatter I did mourn as a dove yea Peter wept bitterly and Paul complains of a messenger sent to buffet him which made him so cry out and it was in regard of that prick or thorn in his flesh wherewith his heart also was pricked 2 Cor. 12. These here also being pricked in heart cried out they minded nothing but mercy they no longer regarded their great Rabbies the learned Scribes Pharisees and Priests they desire the company of the despised Apostles and seek their comfort only from them What now should any have condemned any of these for mad-men fools and men forsaken of God No if any so should have done as in Davids case they did they should have been the ignorant fools themselves 3. They act the Devils part in adding offliction to the afflicted like Simeon and Levi Thirdly I adde such as so adde affliction to affliction in so doing take the divels office upon them who takes advantage of mens weaknesses and setteth upon them when they are lowest and at the worst with hope by laying more load upon them to discourage them and to make them weary of Gods good waies Thus as Simeon and Levi brethren in iniquity and like the cursed Amalekites set upon the Shechemites when they were sore the third day after their Circumcision for then wounds prove most painfull and as Amalek met the Israelites by the way Deut. 25.17 18 19. and smote the hindmost of them even all that were feeble when they were faint and weary and he feared not God for which the memory of Amalek was to be blotted out So the Divel stirres up his instruments to lay more load upon such as are laden with their sins by discouragements mockings revilings and reproaches and all this either to bring them back again under his power and command or to make and cause them sink in despaire Such are merciless parents masters c. to their afflicted children servants friends Thus oftentimes parents masters and dear friends otherwise seeing their children servants or worldly friends to come into the aforesaid condition what by taunts mocks yea threatnings and ill usage seek to discourage them cry out of them cast them off and disregard them as unfit for their service as lost in regard of their hopes of preferment in the world or the like all this while ignorant that they are acting the Devils part who thus seeks to hinder the work of Gods grace in them And doubtlesse many are near lost if not altogether after some beginnings and hope given by the discouragements of such as should not only approve of them but adde life comfort and quickning to them 4. Such are most unlike to Christ Fourthly Let such know that they are far from Christs mercifull disposition who binds up the broken hearted who will not break the bruised reed nor quench the smoaking flax being herein like unto a loving mother which most tendreth the most diseased and weakest child Of him it is said He shall feed his flock like a shepheard Isai 40.11 he shall gather the lambs with his arme and carry them in his bosome and shall gently lead those that are with young And who saith the Lord Zach. 4.10 his holy Angels hath despised the day of small things Christ I am sure doth not the glorious Angels do not for they disdain not to afford their attendance on little ones having a charge among other things to bear them up in their hands and we should not Psal 91.12 and to the godly As Christ calleth such unto him Matth. 11.28 so he would not have us cast them from us No he by his Apostle would have us Comfort the feeble minded and support the weak Let us but as we may see Christ beginning to be formed in them 1 Thes 5.14 and we will not we cannot if Christ at all be precious in our eyes despise them Seest thou then such a contrite one who see Christ in these contrite ones whose spirit is cast down know he is one whose heart thus pricked and pierced is a preparing and fitting to be a Temple and as it were another heaven for God himself to dwell in Isai 57.17 Take heed then of offending any one the least of such for saith our