continuing long and no hurt done to any they took to their old way without any terrour as formerly and asked by strangers what it was It is said they the Whooper of the Wood and made no more of it So it is with sin if we accustome our selves thereunto it brings us to carelesnesse and that to senselesnesse so that at length custome our own and others shall be pleaded and at length is pleaded for and made to justifie wicked acts and made a justification of our wicked practices as we see in those idolatrous women pleading for their Idolatry we will do as we have done Jer. 44.17 So Papists harden themselves in their superstitions and common people in their profaning the Sabboth by their sports may-games and in other their sinfull customes Thus the heart is hardened at length and becomes senselesse Simile even as some parts of the body become through use callous brawny dry and dead a dead and thick skin growing over the flesh which may be pricked or pared without sense of pain as we see in labourers SECT 4. Two moe lets Gods secret vengeance and Hardness of heart with the nature and danger of it and Means to prevent it 5 Gods secret vengeance 5 THere is Gods secret vengeance which wee are to take notice yea to take heed of whereby he gives obstinate and presumptuous sinners over to stupidity and senselesnesse denying and withholding his grace and the blessing of his word and other means from such as have neglected or abused the same whereby he bereaves obstinate sinners of sense Thus he tels Isaiah what the effect of his prophesying should be Go tell this peopple Hear ye indeed but understand not and see yee indeed but perceive no make the heart of this people fat and make their ears heavie â—and shut their eyes lest they see with their eys and hear with their ears and understand with their hearts and convert and be healed Isa 6.9 10. which terrible doom wee now are the more to be afraid of because it is six times made use of in the New Testament Matth. 13.14 Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom. 11 8. which is more then is done by any other Text of the Old Testament So elsewhere Isa 29.10 The Lord hath poured out upon you the spirit of deep sleep and hath closed your eys the Prophets and your Rulers the Seers hath he covered c. Here my counsell is Take heed you do not so long dally with God smother his truth blind your own eys neglect his call who are taught not to dally with God make light of the offers of his grace despise his threatnings and corrections that you provoke him to curse his own Ordinances to you and give you up to senselesnesse and final impenitency and Indolency Hearken then to his first call Heb. 3.7 and to day if you will hear his voice harden not your hearts lest he give you up to finall hardnesse as now it follows 6 The not fearring the judgement of hardness of heart 6. Lastly As fear God who thus by our dallying may be provoked to deprive us of all spirituall sense and feeling so also be afraid of Hardnesse of heart whether acquired and attracted by your own means by your sensuality presumption carelesnesse giving way to beginnings custome of sinning or inflicted by Gods just judgement giving you wholly up to your own lusts or to Satan to harden you Keep so much sense as of all other evils and judgements to be most afraid of this for if God once give a man up to it which if we wil avoid we must fear it is worse then to be given up to the divel so was the Incestuous Corinthian who came to sense of his sin and repented to life and salvation but these are denyed that which they never cared for true sense of sin sorrowing for it and repentance and so are next door to hell it self It is a fearfull judgement and evill which opens her mouth for them they being in condition next to the estate of damned spirits seeing their damnation is sealed upon them and they kept under darknesse and in the insensible chains of the guilt of their sins and of their obstinate hardnesse to the judgement of the great day making men 1Vnpliable to the word stif-necked stony This hard heart is 1. An unpliable heart a dry stiffe and stony heart whereby men become stif-necked wilfull strong-headed like untamed beasts that will not admit of the yoke It is that Adamantine heart spoken of Zech. 7.12 implying a stony hardnesse Physicians would call it a Tophos or a callositie or brawny hardnesse like unto that white hard and dry substance that conglutinates broken bones It is according to S. Paul Ephes 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blindnesse or rather hardnesse of heart Such in the soul as when in the body any part of it whether inward as the liver or spleen or outward becomes hard through the dyring up of the inward humidity Dry and seared whether by any infirmity as scirrous tumours or by searing or burning with an hot iron as in beasts which are gelt and then seared or by labour Such is a hard heart being destitute of the moysture of Gods grace and of his spirit a stiffe and obstinate heart which will not bow nor yeeld to Gods word by obedience matth 23.17 It s an impudent heart as Ezek. 2.14 and 3.7 by which men grow worse and worse till they perish Impudent It is an impenitent and unyeelding heart Impenitent like metal unmolten an heart resisting the word and spirit Acts 7.51 It is such a heart as was in the Jews before and now is in them since they are cast off Rom. 11.25 on whom is Cains curse It s a heart of Belial a wicked heart without yoke Deut. 15.9 that Beasts heart which was given to Nebuchadnezzar Dan. 4.16 Howsoever it is a disobedient and gainsaying heart disobedient and unyeelding Rom. 10.21 and makes men so I is such an heart as is not moved at threatnings so as to be broken thereby or at promises so as to be molten by them at judgements inflicted to be humbled or at mercies to rejoyce or be thankfull at injunctions or commands of God to obey or perform them being contrary to the tender heart or fleshy heart which is obedient Contrary to which is the tender heart the soft fleshy and plyable heart such as was in these Converts here who being pricked presently offered themselves ready to obey saying What shall we do so in Paul Lord What wouldst thou have mee to do and in the Jaylour What shall I do to be saved This is the heart of flesh in mercy promised to 〈◊〉 as shall be saved Ezek. 11.19 and. 36.26 The tender heart pliable shewing its tenderssene both to God such as was in good King Josiah 2 Chron. 34.27 whose property is to
be plyable and yielding both to God and man 1 It stands not out against or resists Gods word but quakes at threatnings melts at promises is humbled at judgements as 2 Chron. 30.10.11 not such as was in Zedekiah 2 Chron. 36.12 of whom it is said he did evill in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord or in Belshazzar framing to his will Dan. 5.21.22 who did not humble his heart though he knew all such evils and judgements as befell his father for hardening his mind in pride verse 20. In a word the soft heart yields like soft wax to the impressions of Gods grace word and spirit and like molten metal frames to the form and obeys that form of Doctrine whereto it is delivered as the phrase is Rom. 6.17.2 The tender heart shews it self also towards others by shewing forth bowels of pity to men in misery and man by pity and kindnesse Heb. 13.3 and of kindnesse and forgivenesse to such as do it wrong Ephes 4.32 2. This heard heart I speak of as it is stiffe stony and unpliable so it is also insensible void of all spirituall sense especially that of feeling this is through want of spiritual life 2 unsensible and without life where no life is there is no sense at all and where life is though other senses may be wanting yet not that of feeling that sense though it be not the most noble for so is the sense of sight and hearing yet it is the most necessary sense there being no life without it where it is wholly wanting or lost it of all senses alone is diffused throughout all parts almost of the whole body and it being lost there is no more intercourse of vital and animal spirits or influence of them by the nerves into other parts and consequently no longer any proportion or harmony of qualities or of temperament in which proportion the native moysture and heat is founded and consisteth So that feeling and sense of pain is needful to the very being of every creature arguing spiritu-death and so is spiritual feeling as necessary to the being of the new creature so that we may conclude that the heart which is an insensible heart is a dead heart Eph. 4.18.19 alienated from the life of God at least and that is bad enough possessed with a spirit of slumber and dead sleep whilest not one but all the senses of the soul are holden in it as the bodily senses in and by bodily sleep and that through a kind of dregginesse which stoppeth the passages of the spirits Or at least a dead sleep depriving men of their spiritual senses by which the whole heart and soul is made unsensible for hereby men are without 1 Hearing Isa 6.9 2 Seeing Isa 6.9 Ephes 4.18 3 without all spiritual Tast Rom. 8.5 4 Smel 2 Cor. 2.16 Lastly without feeling Ephes 4.19 having their hearts fat and insensible Isa 6.10 yea in a dead sleep and sleep of death and therefore insensible insensible of good and evil of mercies and of judgements of grace and sin without true love desire and joy in the one and without Fear Being contrary to the sensible heart 1 Kings 3.9 shame anger and godly sorrow in the other contrary to which heart is that which having a new life put into it and it awakened out of the Lethargie or rather death of sin begins spiritually and savingly 1 to hear for so we read of an hearing heart for which Solomon prayed 2 to see Ephes 1.18 1 Cor. 2.14.15 3 to tast 1 Pet. 2.2 3. with Psal 34.8 Cantic 4.11 4 to smel Cantic 1.3.13 16. 4.10 11. 2 Cor. 2.14.16 and 5 lastly to feele when by self-denial the fat of this grosse heart as it is called Mat. 13.15 which makes it also without sense Psal 119.70 Mat. 13.15 is consumed and offered in sacrifice to God according to the type Levit. 3.3 such a sensible heart was in these converts here who being self convinced self condemned and denying themselves were pricked in heart and through sense of pain cried out and sought help elsewhere then in themselves and accordingly found it I have thus set the benefit of the tender sensible heart against the other that by the opposition I might better shew the wofull condition and miserable estate of such as who being past feeling The miserable condition of senselesse and hard-hearted sinners give themselves over whether unto Laciviousnesse or to any other sensual and sinful course of life and who accordingly are given over in Gods most terrible but just wrath to this the worst of all evills on earth even the judgement of an hard and senselesse heart and all with this further aym that hereby the sinner that would attain to true compunction and pricking of heart for his sin and so to true conversion and salvation would above all be most afraid of this heavy judgement of hardnesse of heart and of whatsoever may cause or procure the same Such as are given over to it are irrecoverably left to the judgement of the great day seeing their judgement here is to be denied all sense of their dangerous and damned condition into which they have voluntarily brought themselves and so being left to themselves and to their own lusts as incorrigible Psal 81. and to Satan Hardnesse of heart the greatest Let to saving pricking 2 Pet. 2 4. and most to be laboured against as his prisoners to be reserved in chains of darknesse of mind and dedolent and final impenitencie kept and brought forth to that judgement wherein their case is now become like that of the devil and his angels whose judgement that is Of all lets then to this pricking of heart take heed of this of hardnesse of heart for where it is the judgement is to be deprived of all sense of sin and feeling of wrath till the soul be plunged into hell and become irrecoverably miserable and then lie under the sense of Gods severest wrath and eternall displeasure not to fear it is a signe of it Oh therefore get your hearts possessed continually with fear of this dismal evil and ever be afraid to be given over to it Now let me tell you not to fear it when you hear so much of it is a signe it hath already seazed upon you and benummed your spirituall senses especially if you have any long while lived fruitlesly or presumptuously under the means Young men especially to take heed of it and therefore especially it belongs to young men to take notice hereof who by reason of their age are not yet perhaps so hardened in sin through the deceitfulnesse of it There is a naturall tendernesse in us whilst we are young or a lesser degree rather of hardnesse which gets strength and proves habituall through use and age if it be not in time prevented Let such then
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
wounding and pricking was not meerly Legall with respect to punishment only but Evangelical tending to true contrition and Repentance and therefore not wholly an effect of the law but in part also of the Gospel and a work of the saving spirit of God CHAP. XVIII SECT 1. Signes of true sorrow from the true grounds of it And first that it is and must be for sin TRy we our sorrow then henee whether it be wrought by the Gospel Other Tryals of our sorrow from the grounds of it or only by the Law If it be true and saving sorrow it is grounded 1. On some sight and sense of sin 2. On some glimpse of mercy and goodness in God True sorrow is procured 1 by the sight of sin and is for sin 1. He that savingly sorroweth seeth his sin and miserie by sin and groanes under the burthen of both Matth. 11.28 he is sensible thereof his heart is become like his eye tender and sensible of the least sin as it is of the least mote in it he looking on his sin mourns and that heartily and secretly If then the sight of sin be not the procurer of thy sorrow thou hast cause to suspect it Yea but how shall I know whether my sorrow be for my sin and fault or for the punishment of it either felt or feared This is a needfull quaere Herein many deceive themselves seeing men are commonly more sensible of the evill of smart then of the evill of fault and of sin and if their sorrow be either only by sorrowing more for the punishment then for sin or more for the shame and punishment of sin in this life or in hell then for the fault it is unfound howsoever it may seem or be pretended to be only for the sin Many herein being like one Polus an Actor who being to act a sorrowfull part on the stage to move him thereunto had secretly conveyed into a corner of the Stage his fathers or some dear friends Urne in which were the ashes of the deceased on which whiles he looked his sorrow was so much the more excited only with this difference he being to fain sorrow came thus to act it truly and truly to mourn these while they pretend to sorrow truly for their sin do it but in seeming for sin but truly for the punishment of it on which their eie is chiefly set Howsoever it is a good sign when men grieve when Gods hand is upon them or threatned It is not denied but that men may and ought to shew themselves sensible of and grieve for the punishment of their sin be it present and incumbent whether it be publike or private and personall or imminent and only threatned Nay it is an ill sign for men not to be moved in such case but to give themselves to feasting and jollity when God by his judgements calls to weeping and mourning Jer. 5.3 as Isai 22.12 13 14. where God threatens the want of it and elsewhere complains by his Prophet that though he had stricken them yet they grieved not And the best men in such case fear and tremble most and shew greatest humiliation The best do it as David in time of pestilence 2 Sam. 24.17 Jehoshaphat when God threatned an invasion 2 Chron. 20.3 4. and generally the godly in their own and the Churches miseries So true converts do mourn even in respect of the evill and miserie which their sin threatens them withall as reverencing his Word and are made to fear the falling into the like sins again as Job 31.23 The reason hereof is Because they reverence Gods Word and fear all signs of his anger And this God pleaseth to sanctifie as a beginning of saving sorrow as in these converts in my Text. So that we here conclude as formerly we have shewed that it is a sign of an ungracious and hard heart that is not some way humbled under the tokens of Gods wrath on or towards our selves or others and that such come short of many Reprobates To tremble at Gods word and judgements a good sign as of Pharaoh Ahab Jehoram c. 1 Kings 21.29 and 2 Kings 6.30 And on the other hand it is a good sign of true sorrow indeed and such as God doth accept of when men tremble at Gods word and at the tokens of his displeasure Isa 66.1 2. so do hearts truly humbled which howsoever before they were stout and stubborn against God and relented not at his judgements yet now an angry word of God humbles them And when it is so as it was with good King Josiah Such as are not humbled at Judgements and at the word are not sound 2 Kings 22.10 11. its a good sign of a heart truly compunct contrite and humbled Let such look to this as hearing of Gods judgements with Ahah doe quarrell with the Minister as he with Micaiah as never speaking good unto them far are they from the humble spirit of good K. Hezekiah who though he had sinned through pride yet soon humbled himself for it when Isaiah so sore threatned him saying 2 Chro. 32.26 Isai 39.8 Good is the word of the Lord which thou hast spoken A heart truly humbled for sin and hating it can be content to have it searched out by the word discovered and reproved Yet such sorrow is not enough Psal 139.24 Yet though it be a thing needfull that in reverence to God to his Word and threatnings men do humble themselves under Gods hand and stroke and in apprehension of his dipleasure befalling or otherwise due for their sins unlesse it be also and chiefly for sin yet this is to be taken as a sign of true contrition and saving sorrow when withall or chiefly their sorrow is for sin and upon the sight thereof as it was in Josiah and Hezekiah more then for punishment who formerly had tasted of Gods goodness and now finding God displeased upon the breach of his Commandments and by reason of the dishonours done unto him melt into teares and sorrow and in true grief of heart for their own and peoples sin seek to appease his wrath by humbling of themselves If then we would know whether our sorrow be sound and good we must try and consider whether it be for sin or for the punishment of sin and that first when Gods hand of correction is upon us for our sin Hypocrites may then humble themselves as is said but true converts only mourn and are humbled for sin as cause of those judgements yea more for the sin then for the judgement Such was the sorrow of David who was willing to endure punishment The judgement and evill inflicted they are most willing to undergoe but the sin procuring it is intollerable as we see in David when for his sin the Pestilence devoured his people in whose multitude and strength he trusted too much and gloried Lo saith he I have sinned and I have
suppose beginning in the hand or foot if it be suffered further to spread will be their death when Zipporah saw her husbands life endangered if not her own she circumcised her son and cut off his foreskin which otherwise she was loath to do Thus God presents sinners with a true apprehension of his eternall wrath due unto them for their sinne and sets hell-gates open before them in the way of their lusts and fills their hearts with such terrours and horrours that they see no safety to their souls in the ways of sin and so as Pharaoh by strong hand at length did let the people go and the Philistines sent home the Ark so God if he love us especially makes us weary of sin and saves us even by fear not to say that such as have most smarted for sin at first in the pangs of their new-birth are not so easily drawn back to such or any other sins Again the spirit of bondage becomes to them a spirit of sanctification and it may be observed that such of all others as have been deep liest wounded at the first prove the holiest Christians afterward throughout the whole course of their lives 2 As the spirit of bondage proves a spirit of liberty freeing men from sin 2 God doth this to the increase of their joy and of Sanctification delivering from the power of sin so also it leads men to sound and solid joy and true comfort there is no comfort but to such The first work of the Comforter even when it is sent by that name and to that intent is first to convince of sinne so Habbak 3.16 and Psalm 94.12 13. Ease to sores which being whole do throb and rage is got by pricking lancing searching sleep is sweetest after labour and a pardon from the King most acceptable when after judgement passed the head hath been laid on the block and joy follows the labour of child-bearing 3 as also for their greater honour Rom. 8. 3 I might adde that God takes this course with such as he will convert to glorifie them the more thus to sanctifie them and to make them the more glorious in holinesse and holinesse we know or sanctification is the beginning of our glorifications Yea it is their glory thus to be made vessels to bear the name and glory of Christ before men which none do more then such as have been deepliest humbled Such of all other are fittest and ablest to glorifie God as having most experience of his justice mercy wisdome goodnesse and can best speak to his praise which to do is our glory more then his God gets nothing by us our acknowledgement of him makes him no wiser juster holier happier then he ever was even before any creature was made when he then sets and imprints on us the stamps of his glory and shews forth in us his justice mercy goodnesse c. That is in deed and for substance our gloglory not his There is somewhat excellent truly added to us nothing to him 2. God takes this course with converts for his owne honour And yet we may truly say God takes the aforesaid course with those he means to convert for his own glory that is for the further manifestation of the same and for this main end that the whole worke of conversion may appear to be his not ours 1. That of his Justice 1. His very Justice manifests its selfe in and by these terrours of conscience whilst the convicted sinner is made to see the depth of his own ill deservings is presented with the sight of hell which by such is acknowledged and made inwardly to acknowledge that it were but justice in God to cast him into the same yea so strong is this apprehension in some that for a long time they can see nothing but justice Howsoever this makes them at first and ever after to confesse and give the glory of justice to God acknowledging how just their condemnation should be if God did deal with them according to their deserts being ready ever to justifie God as cleer whensoever he judgeth Psal 51 4. Rom. 3.4 Thus all by sin are brought under the Law and the Law is let loose upon sinners threatens damnation and nothing but justice appears and vers 19. that every mouth may be stopped and all the world may become guilty before God God will not in this work of conversion suffer his justice to be swallowed up of mercy he must and will be acknowledged just before mercifull taking us as it were by the throat Mat. 18.28 bidding us pay all we owe when indeed with that poor woman 2 King 4.1 we have nothing at all to pay And so in every convert he takes away all matter of glorying letting them see the depth of their desert and their own both unworthinesse of mercy and inability and impotency to make themselves any help Isâ— 66.2 Job 9.13 2 His mercy which thus is more felt And by so doing whilst the best are made to tremble before him and that the proud helpers do stoup under him he makes way for his mercy that he may be the more glorified both by shewing mercy and by the acknowledgement of mercy by those that finde mercy as it is Gal. 3.22 The Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that beleeve or as Rom. 11.32 God hath shut up or concluded them all i. both Jew and Gentile in unbeleef that he might have mercy on all For so by shuting all up under sin and wrath his mercy is more felt and admired by such as finde mercy and thankfully acknowledged The foregoing terrours of justice in the converted which makes them smart makes mercy relish better with them and be more esteemed by them yea all the world may now see and that acknowledge the receiving and conversion of sinners is meerly of mercy None derogate more from Gods mercy and the freenesse and power of his grace then such as not sensible enough of their wounds and misery by sin ascribe somewhat in their conversion to themselves neither can they be so truly thankfull as others And by thanks or offering praise unto God God professeth himself to be glorified So that God by thus humbling men Pal. 50.23 as is said with terrours doth but make way and prepare matter of praise and thanksgiving to himself in due time which accordingly we see given unto him by Paul even upon this ground 1 Tim. 1.13 14 15 16 17. I saith he being before a blasphemer and persecuter and injurious obtained mercy And the grace of our Lord was exceeding abundant Christ came to save sinners of whom I am chief howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering Now unto the King eternall c. be honour and glory for ever and ever Amen So elsewhere crying out in a sence
servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall howl for vexation or for breaking of spirit Isa 65.13 14. Such as now are pricked in heart and broken in spirit shall be bound up and everlastingly comforted whereas such as will not now be pricked shall then be broken in heart and spirit without any healing following after CHAP. XIV SECT 1. Containing a removal of lets And first of such lets as hinder the word to pierce 2 Directions and means of humiliation and sorrow ANother thing to be considered for the furthering of these Motives and setting forward the Exhortation is Direction Motives may make a man by Gods grace more willing but Directions by the same grace make him more able to do his duty Here then we must direct you to the means of self-humbling and how such sorrow may be wrought in your hearts The first of which or that which is first to be done But first is a removall of lets and impediments thereunto Le ts removed which are of two sorts 1 Lets hindering the word to hit and pierce Now the Lets to godly sorrow and pricking are either such as by which the point as I may say of the sword of the Spririt or word of God is diverted put by blunted or otherwise kept from hitting or piercing or such as by which though the Word hit and pierce yet it pains not it puts to no grief men still remain insensible of it and are farre from true Contrition Of the first sort are these 1 Want of Meditation and of Application 1 Inconsideration and want of Meditation without which all Motives prove inavailable for want of this they are not brought home by Application and so men are not touched or but lightly touched and so as not to be much moved by them All actions require time and space for their operation as fire to burn and so all arguments used to the soul even the most piercing as Gods judgements though they be of a fiery nature will not warm melt or mollifie the heart which is like green wood whose sap is in it unlesse by constant meditation they be holden and applied close to the soul and the soul to them by setled and serious cogitation He onely that meditateth burneth as David saith of himself Psalm 39.3 While I was musing the fire burned As a man may take fire in his hand and not feel the effects of it if he presently throw it from him again Either then resolve to set thy self seriously to meditate on the aforesaid Motives or such like or never expect to have any saving sorrow unto which thou naturally art so averse wrought in thee It is not here as in sinfull or naturall objects which like lightning being once apprehended passe thorow the soul and affect the same unto which the heart and affections of men are like unto drie tinder soon enflamed by the same In this case then set times apart to meditate on such things as may move and affect thee and resolve that nothing shall interrupt or hinder thee in the same and watch against Satans wiles 2 Misconceit of Gods anger against sin 2. Here take heed of misconceit of Gods Justice and Anger against sin this blunts the edge and point of that sword and word of God which otherwise would pierce and though wound thee yet by wounding and pricking would heal cure and saye thee Who knows the power of his anger when once he sets our iniquities before him our secret sins in the light of his countenance Psal 90.5 7 8 -11. O think but on the wrath of a King on earth if he should be displeased with thee The Kings wrath is as the roaring of a Lion Prov. 19.12 And when God as a lion roars who wil not fear Amos 3.8 even as all beasts quake when the Lion roareth Ah beloved great and terrible is this God whom we have to deal withall even a very consuming fire to such Heb. 12.29 who by impenitency set themselves as briers and thorns against him in battel though otherwise fury be not in him towards such as take hold of his strength that they may make peace with him Isa 27.4 5. It is a fearful thing to fall into the hands of the living God Hebr. 10.31 Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the rocks are thrown down by him Nahum 1.3 4.5.6 Presume not then on Gods lenity in thy sin be once humbled and let thy heart smite thee for the same as Davids heart smote him and then but not till then thou mayst hope in his mercy and chuse to fall into the mercifull hand of God whom so thou shalt have lesse cause to fear then man 3 Stoutness of heart in withstanding God 3. And now I hope I need not advise thee to beware of Pride and stoutness of heart in standing out with God when once thou apprehendest him angry And yet such hath been the pride and madness of some as that when apparantly they have seen God to fight against them they have as it were in despite of him gone on obstinately in their sin and hardened themselves against him as Ephraim and the inhabitants of Samaria that said in the pride and stoutness of heart The bricks are fallen down but we will build with hewen stone the Sycomores are cut down but we will change them into Cedars But what saith God Therefore the Lord shall set up the adversaries of Rezin against him and they shall devour Israel with open mouth for all this his anger is not turned away c. for the people turneth not unto him that smiteth them Therefore the Lord will cut off from Israel head and tail c. Isa 9.10 11 12 13 14. Thou canst never humble thy self if thus thou fearest not God 4. Self-love 4. But if thou canst not thus resist God in his anger by thy pride yet it may be such is thy love to thy self as that though thou acknowledge God an angry and just God with sinners yet thou canst not think he can or will be so angry with thee thou canst not conceive nay indeed thou wilt not be convinced that thy case is so bad or that his threatnings are true of thee and so thou puttest and postest them off to others as not concerning thee as if thou hadst not this need to be so humbled And thus thou puttest by the blow or thrust from thy self to others or else so hidest denyest or excusest thy sin some beloved sin or other as if when search and examination is made for it there were no such traytor hid in thy house or heart Or else thou seekest to bribe conscience or to stop the mouth of it by one trick or other as some being arrested make the Officer drunk that so or by some other means they may escape
especially labour to keep tendernes of heart take advantage of their youth and without delayes and procrastination begin to repent and to shew themselves sensible of their sin and of Gods displeasure lest whilst they presume of more time stregth God give them up to hardnesse and finall impenitency Jer. 13.23 It is hard doing good when once we are accustomed to evil The longer the young plant or tree groweth the deeper root it taketh and whilst custome is not in time resisted it becometh necessity Directions and Means to prevent it 1 Fear it above all evils Therefore that hardnesse of heart prove no let to thy repentance follow these few directions 1 Fear it as thou woulest fear the devil himself blessed is he that thus feareth None are further from the danger of it then those that fear it most the not fearing it is the next way to fall into it or rather a signe it hath taken hold on us already If now when you heare so much of it your hearts be not struck with some terrour but that you account all you heare as an idle and empty sound of words your case is dangerous and much to be suspected Fear it then when it is so and fear it lest it be so with you a Pray against it Now if you fear it as you have good reason then in the next place Pray most earnestly and continually against it pray that God would not take his word and ministery of it from thee whereby thou shouldest be hardened and left without the direction instruction and reproof of the same as he threatens to such as in time repent not by it Revel 2.5 Pray that through thy abuse of the word he deny thee not the blessing of it and make it to thee as the white of an eg as the savour of death Pray that he would not send thee such teachers as never or sleightly reproving thee shall so seem to approve of thy courses and help to harden thee to thy destruction and that thou be not hardened under the reproof of Gods faithfull Ministers as were the Jews Isa 6.10 and 63.17 pray that God would not take away his fear from thee Jer. 32.40 or harden thy heart against it Psalm 51.11 or his holy Spirit which commonly in the motions of it accompanieth the word preached but having given way to thy lusts with David pray with him and say Oh cast me not away from thy presence and take not thy holy Spirit from mee Whatsoever thou deny me or take from me be it wealth estate friends office c. yet take not thy holy Spirit from thee Oh beloved it is the Spirit of God which mollifieth the heart and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction Gen 6. Psal 19.13 my spirit shall not alwayes strive with him Pray and say Lord keep me from presumptuous sins and yea pray as he himself hath taught thee lead us not into tentation Psal 81.11.12 Pray that God would not give thee up to thine own hearts lusts to thine own will desires affections or to doe evil without check or controll of thy conscience or of his spirit that he would deny and crosse thee in all evill or hurtfull purposes desires endeavours and teach thee withall to account such crosses thy greatest blessings on earth and that he would in mercy rather hedge up our way then that we should lose our selves by straying out of the right way as Hos 2.6 7. 3 Beware of evil company and example 3 Take heed of evill and lewd company whose example and encouragement may help to harden thee and acquaint thy self with those that are good and provoke and exhort one another daily while it is called to day lest any of you be hardened through the deceitfulnesse of sinne 4 Take heed of such things as make way for hardnes Heb. 3.13 Take heed of such evils and sins as procure it as of all those lets formerly named that of inconsideration First set thy sinne before thee be at some distance with it whilst sin and thou art all one thou wilt never be sensible of it It is an experienced rule The objects of senses being close placed to the organ of the senses makes no sensation as colour near the sight is not discerned and so in the rest And withall take heed of such sinnes as procure hardnesse and provoke God to give thee up to it as especially these first little love to the word and truth this makes God give men up to strong delusion 2 Thes 2.10 11. 2 too much love and desire to be flattered as in Ahab hating Michaiah and giving heed to flattering prophets he shall have such sent him in wrath 1 Kings 22.8 22 23. 3. Idolatry as Hos 4.17 Ephraim is joyned to idols let him alone and Rom. 1.21 22 23 with 24 26. there is like reason for spirituall Idolatry with the creature and when mens hearts are joyned to their lusts 4. Presumptuous sinnes as in Elies sonnes 1 Sam. 2.22 -25. Heb. 10.26.27 and 12.16.17 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind Rom. 1.27 28. 6 generally rejection of God and disobedience to his word Psal 81.11.12 1 Pet. 2.7 8. with scandall unjustly taken at the truth Matth. 15.12 13 14. Let them alone c. 5 Make not light of sinne be not greedy after it retain shamefastnesse Lastly Make not light of 1 sin account no sin light or little make it not so by your extenuations and justifications catch not at occasions of sin be not greedy after sinfull delights gain c. This will either make you or prove you to be past feeling retain shamefastnes tendernes lest once passing those bounds you grow extremely impudent in sinning as Isa 3 9. Jer. 8.12 and as young women or men when once they have lost modesty and shamefastnesse they grow impudent and blush at nothing Or of reproof of the word 2 Of reproof snuffe not at it hate not your reprovers so onely do scorners Prov. 15.12 be not grieved when the word of God finds you out 3 Of Gods threatnings Or of Gods threatnings which strikes terrour into tender souls 2 Cor. 5.11 they tremble at Gods word Isa 66.3 Gods punishments are fear full to them Job 31.23 and Pal. 119.20 account not Gods threatnings as wind Jer. 5.13 make not a jest of them Jer. 23.33 flatter not thy self against them Deut. 29.14 20. These are ill signes and would in time be abandoned Thus you have heard somewhat largely of the hard heart and the evill and danger of it it being a senselesse heart a sensuall heart a fat and grosse heart a seared and a gangrened heart a brawny and callous heart a stony heart in a word a bewitched heart yet not impertinently I hope
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
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
sinnes thinke in time of these things be carefull to avoid the former impediments and to see them removed be conscionable in the use of the aforesaid meanes directed unto please not your selves with your present condition weep and mourne when you especially hear your sinnes discovered to you and reproved be ye also pricked in heart when you are convinced of your evil doings not as those wicked and malignant Jewes who hearing Peter and also Stephen charge them with the Death of Christ were as it may seem Acts 5 33. 7.54 more than pricked in heart even cut to the heart yet took counsel against Peter and stoned Stephen Doubtlesse so farre as there was any the least sparke of good nature in any of them either sinfull grief meerly for the reproof they could not but be convinced within themselves of their sin of malice and of murther but so impatient were they of reproof and to be charged though most justly therewith that this sinfull and greater grief quenched that other if any were from natural conscience as in the bodie when the greater pain takes away the sense and feeling of the lesser as that of the Stâ—â—e doth that of the Gout which when it is or that such as are sicke or have cause of pain in any one part of the bodie and do not feel their pain Hippocr Aph. or of bodily grief and pain whilest repentance is deferred till sicknesse c. Hippocrates will tell them that their minde and understanding is sicke and diseased or else they would feel their pain Take we heed then that sinfull grief and anger for the reproof of the Word take not place when upon the discoverie of our particular sinnes and our conviction thereupon out consciences should be smitten and pricked savingly yea what we do Let it be done quickly and in time of health and youth least old Age Eccles 12 1 2. and diseases and sicknesses come even the yeares when we shall say We have no pleasure in them and bodily and worldly pain and grief will so possesse us and take up our thoughts and attentions yea intention of minde that godly sorrow for sin shall finde no place as we see in those for the most part who in their greatest sorrowes and sicknesses especially in hot burning Feavers and great paines seldom come to sound and saving sorrow for sin or to any more than a forced a formal and hypocritical repentance And thus much for such Uses as more specially belong to those that have not yet sorrowed or have not been pricked in conscience for their sin CHAP. XVI Vses concerning such as have been wounded and first that they returne not to sinnes formerly sorrowed for 3 A third sort of Vses concerning such as have been wounded for their sinnes IT now followeth to speak to such as upon hearing of the Word or upon triall of themselves have found or do finde that they have some way at least been or are wounded pricked and made sorrowfull for their sinnes To these I must say somewhat by way of Caveat and counsel and then of comfort 1. The caveat and counsel is double Who first are instructed and counselled first that they returne not to former sinnes smarted for Secondly that they go forward with this worke and give it not over till it be truly wrought in them 1 not to returne to such sinnes as they have smarted for Joh. 5.14 1. If ever you have smarted sorrowed been burthened or as it were in Hell for your sinnes take heed of returning back to the same or any other sinnes which may cause like sorrow The burnt childe dreads the fire and our Saviours Lesson and Caveat is Sin no more least a worse thing come unto thee I tell you when God thus prickes and wounds for sin he gives us a Lesson for ever returning again to the same or like sinnes Both King David and King Hezekiah complaine of bones broken for their sinnes indeed of broken hearts sorrowes By the example of King David and King Hezekiah Psal 51. Isai 38.13 and terrours of conscience but such was their anguish then that we never read that they returned or did again fall into murther adulterie or to like pride And if any of us have in the same or other kindes sinned with them and have in like manner found like terrours or Gods hand heavie upon us if we like so well of broken bones and to lie under Gods displeasure we may return again to like wicked practises Which were to returne to Hell again but if we have been already in Hell or in the Suburbs thereof let us both give and take warning for ever comming there again and take heed of such wayes and sinnes as may bring us into the same condition again See we that no pleasure of sin ungodly gain love of the world favour of men no unjust dealing or wicked act draw us back into Hell again if ever we have been in it and to lay more weight on themselves If we have at any time found sin an heavy burthen to us or have been wearied therewith I hope we will take heed that we lay no more weight upon it If the heart have by the hand of God upon it been once made tender and sensible of his displeasure it will soon fear and tremble at the first risings and sinfull motions in the heart it will tremble and not sin Psal 4.4 He that hath been under Gods displeasure for his Oathes uncleannesse c. he will fear an Oath quake and tremble to see or meet with his Whore and so in other particulars It is a signe that many It s a signe of unsound sorrow nor to fear sin as in Pharaoh Exo. 9 27-34 10 16-20 who yet seemed to shew some sorrow for their sinnes never truly repented thereof because they so easily returne with the Sow and Dog to the mire and vomit of former sinnes as we see in King Pharaoh often confessing his sin yet as often returning to it again and hardening his heart even as many in their sicknesse and dangers seem very penitent and to crie out of their sins but when Gods hand is removed they their sins are all one again So it was with King Ahab also Ahab who having oppressed Naboth is reproved and threatned for it by the Prophet whereupon he humbled himselfe rent his cloathes 1 Kings 21 27-29 with 22 8-26 27. put sack-cloth on his flesh and fasted but this was no true repentance no hearty sorrow for his sin if it had he would not so soon after have fallen to the like or same sin of oppression imprisoning without just cause of the holy and saithfull servant of the Lord Judas Michaiah Judas seemed as sorrowfull as any repenting confessing restoring if his sorrow had been found he would not so soon and immediately after added the murther of himselfe to the murther and betraying of his
dog whose mouth you had stopped will awaken against you and fly in your faces and then be your greatest terrour when you most stand in need of comfort and to have conscience your friend 3 Or howsoever you shall be given up to Desperation and therein to perish for ever as we see in Judas who repenting of his sin meerely out of horrour not hatred of it 3 or to utter desperation and neglecting in hope to seek to Christ and to shew true sorrow for his treachery against him was in Gods justice given up to desperation to be tormented by Satan in this life till he grew weary of it as is seen in Judas and to hasten his own eternall torments with him in hel Even thus little pricks or bruises neglected prove not only extremely painfull but often deathfull and rods are turned into scorpions How was it with Francis Spira whose lamentable story is so well known who smothering a good while such checks of conscience and Francis Spira as being hearkened unto would have kept peace in his conscience was given up to be lashed in his naked soul for a long while by so many strokes of conscience as with so many iron rods and at length for all that could be done or said vnto him to dye most miserably and without comfort God by such remarkable examples though they fall out rarely in such noted manner yet by the terrour of them would and doth warn all men not to neglect conscience or to whist and smother the reproofs and checks of it that so more securely and with lesse controll they may still enjoy their lusts their sinfull gains pleasures offices honours liberty favour with men and what else they are wedded to more sorrow for such things whilst stings of conscience are followed home with godly and repentant sorrow with self deniall in them will much sooner bring a man to sound ease and solid rest then the injoying of them with a false peace by silencing deading and dulling of conscience But now supposing thou art an elect child of God who art so wounded which that thou art yea in the elect there will follow thou canst not know till thou be made truly sorrowfull and be throughly converted and attain to true faith yet though thy first prickings of conscience be such as shall prove saving to thee yet I say if thou follow not home this work of humiliation and sorrow once begun these things will follow either 1 an easie return to sinne and the best thou canst expect will be either an easy return to former sinnes so sleightly sorrowed for and an often relapsing into the same sins as we see in Abraham twice denying Sarah to be his wife and may see it much more in others not onely the wicked as is said as in Ahab Judas Felix c. but even the elect of God or 2 a questioning the truth of conversion or an uncomfortable walking all thy life time with a continuall questioning the truth of thy conversion and so nothing but deadnesse and doubting or it may be or 3 a new beginning again a coming back again under the bondage of the Law as having the whole work to begin after a dead and unfound profession for many years whereby thou hast deceived thy self or 4 crosses from God further to humble them or lastly great crosses and afflictions sent from God to humble thee yet more and more as why not in Jobs cases who by afflictions was made to remember and possesse the sins of his youth perhaps not so truly sorrowed for at the first You see then that there is no resting or taking up with every light or little pang of conscience A reproof of such as 1 seek comfort and lay hold on pardon too soon many by seeking or snatching at comfort too soon do altogether misse of it they will believe the promise of pardon ere they be prepared sufficiently for it they take too great and wide a stride at once seeing there are many steps between such sleight terrours wrought by the Law and true faith to believe the pardon of sin Others after some apprehension of wrath shaking it off 2 Shake off all former sense of sin and punishment do think it basenesse to suffer themselves to be so much disquieted as sometimes they have been and hereupon most desperately harden themselves against the word and resolve to outstare the Ministers of it they will no longer be such children as they have been they will do as they have done let Jeremy if he were among them or all the Ministers in the world say against them what they will or can But for men of this stamp I must leave them seeing by this their obstinacy and hardning of themselves which is a fearfuull case they shew that God hath left them to their own gracelesse hearts in his greatest displeasure to run on headlong without fear to their own eternall destruction as not meaning and yet who knows the mind and mercies of the Lord to give them repentance that he might save them God may do much for such and in meere mercy by his mighty power soften and reclaim them but neither may they presume thereon nor dare I promise it I therefore turn mee to such as have some sense of sin and are or shall be touched with some gripings and stings of conscience though for the present it be onely in apprehension of judgement to these I would speak a word of Exhortation and of Direction SECT 5. The former Exhortation further followed The exhortation further followed that our sorrow may be to repentance TO you then I say seeing the word hath taken hold on you and wounded you See that your sorrow be to purpose that is indeed to repentance and to salvation and that it be according to God or after a godly manner that it work and bring forth carefulnese 1 Cor. 7.8 9 10 11. and other such fruits as godly sorrow wrought in the Corinthians upon Paul's reproof of them and such as this here in my Text wrought in these Jews by Peter's conviction of them the first fruit whereof was carefulness what shall wee do upon which question they were directed to repent verse 38. they were first pricked in heart yet had not repented that was after prescribed to them as a salve and as the end of their pricking So that wee see the one of these is but a beginning a preparative and the way to the other men may be wounded heavie laden and burdened with their sin and yet not converted not as yet come and brought to Christ Matth. 11.28 Men must be first sinners in their own sense that done they are called to repentance The weight of sin may lie on one and he as yet not truly or not sufficiently humbled See then yee be humbled enough And that we be humbled enough Num. 16.14 Most come short in this great work
did from Christ but come not sorrowfull to Christ or his Ministers seeking ease to their burthened conscience yea many mens sorrow is such as drives them from God and Christ as Judas and Cain in their pangs of conscience Judas came not to Christ for mercy though he were at hand yea a Saviour at hand but to the high Priest and at length hastened to the Divell Cain flees from the presence of God to build him a City for his safety Others in distresse and anguish of conscience do not betake themselves to prayer or to God his Ordinances and Ministers but with Saul to musick to the Witch of Endor to the Divell Of which more hereafter 5. With coming to God and to the throne of grace 5 Prayer there is prayer and deprecation for pardon where the soul is truly humbled as in Manasseh and in the humbled Publican Lord be mercifull to mee a sinner Luke 18.13 Here is a sinner that is one laden and touch'd in heart for his sin and here is his prayer for pardon and mercy But this follows upon the former and belongs partly to somewhat following Yet it convinceth many who never seek ease by hearty prayer for mercy from God unlesse it be for removall onely of their justly deserved punishment 6 Reformation of life and a holy walking with God 6. True humiliation is accompanied with reformation of life and with a holy walking with God onely such humiliation is acceptable to God which is so followed Therefore the Lord shewing how we may come and bow our selves acceptably before him and what is good this is the chief That we walk humbly or humble our selves to walk with God Micah 6.2 8. such a soul as hath been truely pricked hath been taught its lesson for medling again with sin as hath been said And godly sorrow changeth the heart works in it an hatred of sin a love of righteousnesse in a word Repentance 2 Cor. 7.10 that is a change and alteration both of heart and life whilest the unfained tears of true sorrow do not onely like the waters of the red sea drown the whole army of our sins but like the dew and rain from heaven water and refresh our earthy hearts yea make the soul to bring forth and bud Isa 55.10 and to be fruitfull in all righteousnesse and in the fruits thereof Without returning again to sins formerly repented Such a soul returns not at least habitually unto wickedness as we have shewn Ahab Pharaoh Felix and Judas did and as is the guise of hypocrites who after some seeming sorrow and forced tears return with the swine to the same or worser sins again But do thou examine thy heart and consider well with thy self whether thy humiliation have effectually taught thee to walk both humbly and constantly in a course of humiliation yea and reformation with thy God An unreformed life is inconsistent with an humbled heart SECT 3. Other Concomitants gathered from the Text as 1. Confession of sin Other effects and concomitants of godly sorrow gathered more specially from the text it self TO proceed As the afore-named particulars have been afforded us from other Texts of Scripture which more expresly couple them with humiliation sorrow of heart and feeling the load and burthen of sin so though we will exclude none of them from having been in these converts yet we will fetch some signes Effects and Concomitants of true Contrition more specially from the Text it selfe Some besides Hope of which I have spoken formerly gather hence these two Effects of true Contrition 1. Confession 2. Detestation of sin 1 Confession of sin even to man 1. Here is implied if not expressed an open and free Confession of their sin of murther and of crucifying their Saviour wherewith v. 36. they were charged they deny not their guiltinesse nor are ashamed to lay open their disease to their spirituall Physicians they in effect confesse themselves guilty and onely seek direction what to do to be saved from deserved wrath saying Men and Brethren What shall we do And to say truth where the soul feels the burthen and load of sin it will seek ease by disburthening it self by free and willing confession of the same as to God especially so also to man to men of God especially to able and mercifull men and Ministers who are not onely able to speak a word in season for comfort and direction but tender-hearted pitifull and mercifull who will sympathize with it yea are faithfull both for their unpartial dealing with the wounded spirit not healing it with fair words and flatteries and also for secrecie No ease without this in some cases so far as it is fit It is with the soul in this case as with the stomack if it be overcharged with surfetting and thereupon sick and pained it seeks and gets ease by vomiting so in like proportion the soul having surfetted on sin and now sensible of the load of its sin will seek ease by confessing thereof both to God and in some cases to man too where either his sin hath been open and scandalous or personall to the hurt and wrong of any or where he finds not comfort and sense of pardon from God for by making it known to some faithfull Minister or experienced Christian he may hope for some help by their prayers and wise directions Have you who pretend sorrow for sin thus done or have ye not rather Application and do you not stand out against the reproofs of Gods word and Ministers to such as will not be convinced denying justifying or at least extenuating and lessening your sins I tell you a heart truely contrite and broken will soon be convinced None will sooner take shame to themselves by a free and ingenuous confession of sin or take shame to themselves then such as are most sensible of their dishonours done to Gods great name thereby If by taking shame to themselves they can any whit redeem Gods honour they will readily do it And therefore I ask again In case you have made some confession of your sin as even a Pharaoh and a Judas may do have ye therein aimed at Gods honour and do you therefore by confession take shame to your selves that you may give to God the honour of his Omnisciency Justice Holinesse as is fit Many as condemned persons rather then they will shame themselves by a true confession of the sins for which they justly suffer or thereby honour Gods justice which hath found them out or yet the justice of the Law by which they stand condemned as yet the good thief did on the crosse will with that other gracelesse thief chuse rather presently to go to hell with the guilt and load of their sins upon them Such are the Pseudo-martyrs of the Romish Synagogue and thousands moe wherein they come short of Judas who confessed his treason against the innocent Lamb of God Or if with
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
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
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